Rodwell Suráh #	Verse #	Traditional Suráh #	Sale Translation	Sale's Notes	Bahá'í References (Central Figures)	Bahá'í Translation (Shoghi Effendi unless otherwise noted)	Bahá'í References (Special)	Rodwell Translation	Rodwell's notes
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8	0	1	CHAPTER I.					SURA I.1 [VIII.]	1 This Sura, which Nöldeke places last, and Muir sixth, in the earliest class of Meccan Suras, must at least have been composed prior to Sura xxxvii. 182,where it is quoted, and to Sura xv. 87, which refers to it. And it can scarcely be an accidental circumstance that the words of the first, second, and fifth verses do not occur in any other Suras of the first Meccan period as given by N”ldeke, but frequently in those of the second, which it therefore, in N”ldeke, opinion, immediately precedes. But this may be accounted for by its having been recast for the purposes of private and public devotion by Muhammad himself, which is the meaning probably of the Muhammadan tradition that it was revealed twice. It should also be observed that, including the auspicatory formula, there are the same number of petitions in this Sura as in the Lord's Prayer. It is recited several times in each of the five daily prayers, and on many other occassions, as in concluding a bargain, etc. It is termed "the Opening of the Book," "the Completion," "the Sufficing Sura," the Sura of Praise, Thanks, and Prayer," "the Healer," "the Remedy," "the Basis," "the Treasure," "the Mother of the Book," "the Seven Verses of Repetition." The Muhammadans always say "Amen" after this prayer, Muhammad having been instructed, says the Sonna, to do so by the Angel Gabriel.
8	0	1	ENTITLED, THE PREFACE, OR INTRODUCTION;a REVEALED AT MECCA.	a In Arabic al Fâtihat. This chapter is a prayer, and held in great veneration by the Mohammedans, who give it several other honourable titles; as the chapter of prayer, of praise, of thanksgiving, of treasure, &c. They esteem it as the quintessence of the whole Korân, and often repeat it in their devotions both public and private, as the Christians do the Lord’s Prayer.1 1 Vide Bobovium de Precib. Mohammed. p. 3, et seq.	1:all Tablets of Bahá’u’lláh Revelaed after the Kitáb-i-Aqdas (Tablet of Ishráqát, within pp. 99-134) link		1:all The Dawn-Breakers (Chapter V, p. 116) link	MECCA.–7 Verses
8	0	1	IN THE NAME OF THE MOST MERCIFUL GOD		Tablets of Bahá’u’lláh Revelaed after the Kitáb-i-Aqdas (Tablet of Ishráqát, within pp. 99-134) link	BWC: In the Name of God, the Compassionate, the Merciful	The Dawn-Breakers, Chapter III, p. 75 link	In the Name of God, the Compassionate, the Merciful
8	1	1	PRAISE be to GOD, the LORD of all creatures;b	b The original words are, Rabbi ‘lâlamîna, which literally signify Lord of the worlds; but âlamîna in this and other places of the Korân properly mean the three species of rational creatures, men, genii, and angels. Father Marracci has endeavoured to prove from this passage that Mohammed believed a plurality of worlds, which he calls the error of the Manichees, &c.:2 but this imputation the learned Reland has shown to be entirely groundless.3 2 In Prodromo ad Refut. Alcorani part iv. p. 76, et in notis ad Alc. c. I. 3 De Religion. Mohammed. p. 262				PRAISE be to God, Lord of the worlds!
8	2	1	the most merciful,					The compassionate, the merciful!
8	3	1	the king of the day of judgment.		Gems of Divine Mysteries, p. 58, paragraph 78 link	BWC: Lord of the Day of Reckoning!		King on the day of reckoning!
8	4	1	Thee do we worship, and of thee do we beg assistance.					Thee only do we worship, and to Thee do we cry for help.
8	5	1	Direct us in the right way,		The Seven Valleys (The Valley of Knowledge) link Tablets of the Divine Plan (9 Tablet to the Bahá’ís of the Southern States, within pp. 9-13) link Tablets of the Divine Plan (9 Tablet to the Bahá’ís of the Northeastern States, within pp. 59-67) link	MG: Guide Thou us on the straight path, O: Direct us to the straight path! O: Guide us to the straight path.		Guide Thou us on the straight path,2	2 Islam
8	6	1	in the way of those to whom thou hast been gracious; not of those against whom thou art incensed, nor of those who go astray.c	c This last sentence contains a petition, that GOD would lead the supplicants into the true religion, by which is meant the Mohammedan, in the Korân often called the right way; in this place more particularly defined to be, the way of those to whom GOD hath been gracious, that is, of the prophets and faithful who preceded Mohammed; under which appellations are also comprehended the Jews and Christians, such as they were in the times of their primitive purity, before they had deviated from their respective institutions; not the way of the modern Jews, whose signal calamities are marks of the just anger of GOD against them for their obstinacy and disobedience: nor of the Christians of this age, who have departed from the true doctrine of Jesus, and are bewildered in a labyrinth of error.4 This is the common exposition of the passage; though al Zamakhshari, and some others, by a different application of the negatives, refer the whole to the true believers; and then the sense will run thus: The way of those to whom thou hast been gracious, against whom thou art not incensed, and who have not erred. Which translation the original will very well bear. 4 Jallalo’ddin. Al Beidawi, &c.				The path of those to whom Thou hast been gracious;–with whom thou art not angry, and who go not astray.3	3 The following transfer of this Sura from the Arabic into the corresponding English characters may give some idea of the rhyming prose in which the Koran is written: Bismillahi 'rahhmani 'rrahheem. El-hamdoo lillahi rabi 'lalameen. Arrahhmani raheem. Maliki yowmi-d-deen. Eyaka naboodoo, wa‚yaka nest aeen. Ihdina 'ssirat almostakeem. Sirat alezeena anhamta aleihim, gheiri-'l mughdoobi aleihim, wala dsaleen. Ameen.
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91	0	2	CHAPTER II.					SURA II.–THE COW1 [XCI.]	1 The greater part of this, the oldest of the Medina Suras, was revealed in the early part of the second year of the Hejira and previously to the battle of Bedr.–The Hejira took place in the beginning of Muharram, or middle of April, A.D. 622. The numbers who emigrated with Muhammad at first, were about 150 persons. Medina is 250 miles north of Mecca, and ten days' journey.
91	0	2	ENTITLED, THE COW;d REVEALED PARTLY AT MECCA, AND PARTLY AT MEDINA.	d This title was occasioned by the story of the red heifer, mentioned p. 9.				MEDINA.–286 Verses
91	0	2	IN THE NAME OF THE MOST MERCIFUL GOD.					In the Name of God, the Compassionate, the Merciful
91	1	2	A. L. M.e There is no doubt in this book; it is a direction to the pious,	e As to the meaning of these letters, see the Preliminary Discourse, Sect. III.	Kitáb-i-Íqán, part II, paragraph 224, p. 202 link	Alif, Lam. Mim. No doubt is there about this Book: It is a guidance unto the God-fearing.		ELIF. LAM. MIM.2 No doubt is there about this Book: It is a guidance to the God-fearing,	2 Said to mean A mara li Muhammad, i.e. at the command of Muhammad; but see Sura 1xviii. p. 32.
91	2	2	who believe in the mysteriesf of faith, who observe the appointed times of prayer, and distribute alms out of what we have bestowed on them,	f The Arabic word is gheib, which properly signifies a thing that is absent, at a great distance, or invisible, such as the resurrection, paradise, and hell. And this is agreeable to the language of scripture, which defines faith to be the evidence of things not seen.1 1 Heb. xi. I. See also Rom. xxiv. 25; 2 Cor. iv. 18 and v. 7.				Who believe in the unseen,3 who observe prayer, and out of what we have bestowed on them, expend for God;	3 Death, Resurrection, Judgment, etc.
91	3	2	and who believe in that revelation, which hath been sent down unto thee and that which hath been sent down unto the prophets before thee,g and have firm assurance of the life to come:h	g The Mohammedans believe that GOD gave written revelations not only to Moses, Jesus, and Mohammed, but to several other prophets;2 though they acknowledge none of those which preceded the Korân to be now extant, except the Pentateuch of Moses, the Psalms of David, and the Gospel of Jesus; which yet they say were even before Mohammed’s time altered and corrupted by the Jews and Christians; and therefore will not allow our present copies to be genuine. 2 Vide Reland. de Relig. Moham. p. 34 and Dissert. de Samaritanis, p. 34, &c. h The original word al-âkherhat properly signifies the latter part of anything, and by way of excellence the next life, the latter or future state after death; and is opposed to al-donya, this world; and al-oula, the former or present life. The Hebrew word ahharith, from the same root, is used by Moses in this sense, and is translated latter end.3 3 Numb. xxiv. 20; Deut. viii. 16.				And who believe in what hath been sent down to thee, and in what hath been sent down before thee, and full faith have they in the life to come:
91	4	2	these are directed by their LORD, and they shall prosper.					These are guided by their Lord; and with these it shall be well.
91	5	2	As for the unbelievers, it will be equal to them whether thou admonish them, or do not admonish them; they will not believe.					As to the infidels, alike is it to them whether thou warn them or warn them not–they will not believe:
91	6	2	GOD hath sealed up their hearts and their hearing; a dimness covereth their sight, and they shall suffer a grievous punishment.					Their hearts and their ears hath God sealed up; and over their eyes is a covering. For them, a severe chastisement!
91	7	2	There are some who say, We believe in GOD, and the last day; but are not really believers:					And some4 there are who say, "We believe in God, and in the latter day:" Yet are they not believers!	4 The Jews.
91	8	2	they seek to deceive GOD, and those who do believe, but they deceive themselves only, and are not sensible thereof.					Fain would they deceive God and those who have believed; but they deceive themselves only, and know it not.
91	9	2	There is an infirmity in their hearts, and GOD hath increased that infirmity;i and they shall suffer a most painful punishment, because they have disbelieved.	i Mohammed here, and elsewhere frequently, imitates the truly inspired writers, in making GOD by operation on the minds of reprobates to prevent their conversion. This fatality or predestination, as believed by the Mohammedans, hath been sufficiently treated of in the Preliminary Discourse.				Diseased are their hearts! And that disease hath God increased creased to them. Their's a sore chastisement, for that they treated their prophet as a liar!
91	10	2	When one saith unto them, Act not corruptlyk in the earth; they reply, Verily we are men of integrity.l	k Literally corrupt not in the earth, by which some expositors understand the sowing of false doctrine, and corrupting people’s principles. l According to the explication in the preceding note, this word must be translated reformers, who promote true piety by their doctrine and example.				And when it is said to them, "Cause not disorders in the earth:" they say, "Nay, rather do we set them right."
91	11	2	Are not they themselves corrupt doers? but they are not sensible thereof.					Is it not that they are themselves the authors of disorder? But they perceive it not!
91	12	2	And when one saith unto them, Believe ye as othersm believe; they answer, Shall we believe as fools believe? Are not they themselves fools? but they know it not.	m The first companions and followers of Mohammed.4 4 Jallalo’ddin.				And when it is said to them, "Believe as other men have believed;" they say, "Shall we believe as the fools have believed?" Is it not that they are themselves the fools? But they know it not!
91	13	2	When they meet those who believe, they say, We do believe: but when they retire privately to their devils,n they say, We really hold with you, and only mock at those people:	n The prophet, making use of the liberty zealots of all religions have, by prescription, of giving ill language, bestows this name on the Jewish rabbins and Christian priests; though he seems chiefly to mean the former, against whom he had by much the greater spleen.				And when they meet the faithful they say, "We believe;" but when they are apart with their Satans5 they say, "Verily we hold with you, and at them we only mock."	5 The Jews and Christians, hostile to the mission of Muhammad.
91	14	2	GOD shall mock at them, and continue them in their impiety; they shall wander in confusion.		Selections from the Writings of the Báb (2 Excerpts from the Qayyúmu'l-Asmá, Chapter LXI, within pp. 60-61) link	BWC: ...the objects of ridicule, and We, in truth, aid them to wax in their iniquity.		God shall mock at them, and keep them long in their rebellion, wandering in perplexity.
91	15	2	There are the the men who have purchased error at the price of true direction: but their traffic hath not been gainful, neither have they been rightly directed.					These are they who have purchased error at the price of guidance: but their traffic hath not been gainful, neither are they guided at all.
91	16	2	They are like unto one who kindleth a fire,o and when it hath enlightened all around him,p GOD taketh away their lightq and leaveth them in darkness, they shall not see;	o In this passage, Mohammed compares those who believed not on him, to a man who wants to kindle a fire, but as soon as it burns up, and the flames give a light, shuts his eyes, lest he should see. As if he had said, You, O Arabians, have long desired a prophet of your own nation, and now I am sent unto you, and have plainly proved my mission by the excellence of my doctrine and revelation, you resist conviction, and refuse to believe in me; therefore shall God leave you in your ignorance. p The sense seems to be here imperfect, and may be completed by adding the words, He turns from it, shuts his eyes, or the like. q That is of the unbelievers, to whom the word their being in the plural, seems to refer; though it is not unusual for Mohammed, in affectation of the prophetic style, suddenly to change the number against all rules of grammar.				They are like one6 who kindleth a fire, and when it hath thrown its light on all around him. . . . God taketh away their light and leaveth them in darkness–they cannot see!–	6 Lit. the similitude of them is as the similitude of, etc.
91	17	2	they are deaf, dumb, and blind, therefore will they not repent.		Memorials of the Faithful (within pp. 131-134, Muhammad-Mustafa Baghdádí) link	MG: deaf, dumb, blind: therefore they shall not retrace their steps from error!		Deaf, dumb, blind: therefore they shall not retrace their steps from error!
91	18	2	Or like a stormy cloud from heaven, fraught with darkness, thunder, and lightning,r they put their fingers in their ears because of the noise of the thunder, for fear of death; GOD encompasseth the infidels:	r Here he compares the unbelieving Arabs to people caught in a violent storm. To perceive the beauty of this comparison, it must be observed, that the Mohammedan doctors say, this tempest is a type or image of the Korân itself: the thunder signifying the threats therein contained; the lightning, the promises; and the darkness, the mysteries. The terror of the threats makes them stop their ears, unwilling to hear truths so disagreeable; when the promises are read to them, they attend with pleasure; but when anything mysterious or difficult of belief occurs, they stand stock still, and will not submit to be directed.	Kitáb-i-Íqán, part II, paragraph 175, p. 164 link	They have thrust their fingers into their ears.		Or like those who, when there cometh a storm-cloud out of the Heaven, big with darkness thunder and lightning, thrust their fingers into their ears because of the thunder-clap, for fear of death! God is round about the infidels.
91	19	2	the lightning wanteth but little of taking away their sight; so often as it enlighteneth them, they walk therein, but when darkness cometh on them, they stand still; and if GOD so pleased, he would certainly deprive them of their hearing and their sight, for GOD is almighty. O men of Mecca, serve your LORD who hath created you, and those who have been before you: peradventure ye will fear him;					The lightning almost snatcheth away their eyes! So oft as it gleameth on them they walk on in it, but when darkness closeth upon them, they stop! And if God pleased, of their ears and of their eyes would he surely deprive them: verily God is Almighty! O men of Mecca7 adore your Lord, who hath created you and those who were before you: haply ye will fear Him	7 The people of Medina are generally addressed with "O ye who believe;" the Meccans, with "O men." Hence it has been inferred that from verse 19 (O men) to 37 inclusively, is of the Meccan period. The subjects treated of also lead to this conclusion.
91	20	2	who hath spread the earth as a bed for you, and the heaven as a covering, and hath caused water to descend from heaven, and thereby produced fruits for your sustenance. Set not up therefore any equals unto GOD, against your own knowledge.					Who hath made the earth a bed for you, and the heaven a covering, and hath caused water to come down from heaven, and by it hath brought forth fruits for your sustenance! Do not then wittingly give peers to God.
91	21	2	If ye be in doubt concerning that revelation which we have sent down unto our servant, produce a chapter like unto it, and call upon your witnesses besides GOD,s if ye say truth.	s i.e., Your false gods and idols.	Kitáb-i-Íqán, part II, paragraph 226, p. 205 link	And if ye be in doubt as to that which We have sent down to Our Servant, then produce a Surah like it, and summon your witnesses, beside God, if ye are men of truth.		And if ye be in doubt as to that which we have sent down to our servant, then produce a Sura like it, and summon your witnesses, beside God, if ye are men of truth:
91	22	2	But if ye do it not, nor shall ever be able to do it; justly fear the fire whose fuel is men and stones, prepared for the unbelievers.					But if ye do it not, and never shall ye do it, then fear the fire prepared for the infidels, whose fuel is men and stones:8	8 The statues of false gods.
91	23	2	But bear good tidings unto those who believe, and do good works, that they shall have gardens watered by rivers; so often as they eat of the fruit thereof for sustenance, they shall say, this is what we have formerly eaten of; and they shall be supplied with several sorts of fruit having a mutual resemblance to one another.t There shall they enjoy wives subject to no impurity, and there shall they continue forever.	t Some commentators1 approve of this sense, supposing the fruits of paradise, though of various tastes, are alike in colour and outward appearance: but others2 think the meaning to be, that the inhabitants of that place will find there fruits of the same or the like kinds as they used to eat while on earth. 1 Jallalo’ddin. 2 Al Zamakhshari.				But announce to those who believe and do the things that are right, that for them are gardens 'neath which the rivers flow! So oft as they are fed therefrom with fruit for sustenance, they shall say, "This same was our sustenance of old:" And they shall have its like given to them.9 Therein shall they have wives of perfect purity, and therein shall they abide for ever.	9 It will be an agreeable surprise to the blessed to have fruits, which at first sight resemble those of earth, but are infinitely more delicious,.
91	24	2	Moreover, GOD will not be ashamed to propound in a parable a gnat, or even a more despicable thing:u for they who believe will know it to be the truth from their LORD; but the unbelievers will say, What meaneth GOD by this parable? he will thereby mislead many, and will direct many thereby: but he will not mislead any thereby, except the transgressors,	u This was revealed to take off an objection made to the Korân by the infidels, for condescending to speak of such insignificant insects as the spider, the pismire, the bee, &c.3 3 Yahya.	The Secret of Divine Civilization, p. 73 link	MG: Many will He mislead by such parables and many guide: but none will He mislead thereby except the wicked...		Verily God is not ashamed to set forth as well the instance of a gnat10 as of any nobler object: for as to those who have believed, they know it to be the truth from their Lord; but as to the unbelievers, they will say, "What meaneth God by this comparison?" Many will He mislead by such parables and many guide: but none will He mislead thereby except the wicked,	10 Muhammad had been reproached for having drawn illustrations from the Ant, Bee, Spider, etc.
91	25	2	who make void the covenant of GOD after the establishing thereof, and cut in sunder that which GOD hath commanded to be joined, and act corruptly in the earth; they shall perish.					Who, after its establishment, violate the covenant of God,11 and cut in sunder what God hath bidden to be joined, and act disorderly on the Earth. These are they who shall suffer loss!	11 Concerning faith in Muhammad. See verse 39 below, note.
91	26	2	How is it that ye believe not in GOD? Since ye were dead, and he gave you life;x he will hereafter cause you to die, and will again restore you to life; then shall ye return unto him.	x i.e., Ye were dead while in the loins of your fathers, and he gave you life in your mothers wombs; and after death ye shall be again raised at the resurrection.4 4 Jallalo’ddin.				How can ye withhold faith from God? Ye were dead and He gave you life; next He will cause you to die; next He will restore you to life: next shall ye return to Him!
91	27	2	It is he who hath created for you whatsoever is on earth, and then set his mind to the creation of heaven, and formed it into seven heavens; he knoweth all things.					He it is who created for you all that is on Earth, then proceeded to the Heaven, and into seven12 Heavens did He fashion it: and He knoweth all things.	12 The number of the Heavens is borrowed from the Talmud, or traditions based upon it; but the idea probably has its root in the Scriptural expression, "Heaven of Heavens."
91	28	2	When thy LORD said unto the angels, I am going to place a substitute on earth;y they said, Wilt thou place there one who will do evil therein, and shed blood? but we celebrate thy praise, and sanctify thee. GOD answered, Verily I know that which ye know not;	y Concerning the creation of Adam, here intimated, the Mohammedans have several peculiar traditions. They say the angels, Gabriel, Michael, and Israfil, were sent by God, one after another, to fetch for that purpose seven handfuls of earth from different depths, and of different colours (whence some account for the various complexion of mankind5); but the earth being apprehensive of the consequence, and desiring them to represent her fear to God that the creature he designed to form would rebel against him, and draw down his curse upon her, they returned without performing God’s command; whereupon he sent Azraïl on the same errand, who executed his commission without remorse, for which reason God appointed that angel to separate the souls from the bodies, being therefore called the angel of death. The earth he had taken was carried into Arabia, to a place between Mecca and Tayef, where, being first kneaded by the angels, it was afterwards fashioned by God himself into a human form, and left to dry6 for the space of forty days, or, as others say, as many years, the angels in the meantime often visiting it, and Eblis (then one of the angels who are nearest to God’s presence, afterwards the devil) among the rest; but he, not contented with looking on it, kicked it with his foot till it rung and knowing God designed that creature to be his superior, took a secret resolution never to acknowledge him as such. After this, God animated the figure of clay and endued it with an intelligent soul, and when he had placed him in paradise, formed Eve out of his left side.7 5 Al Termedi, from a tradition of Abu Musa al Ashari 6 Kor. c. 55. 7 Khondamir. Jallalo’ddin. Comment. in Korân, &c. Vide D’Herbelot, Biblioth. Orient. p. 55.				When thy Lord said to the angels, "Verily, I am about to place one in my stead on earth,"13 they said, "Wilt thou place there one who will do ill therein and shed blood, when we celebrate thy praise and extol thy holiness?" God said, "Verily, I know what ye know not."	13 Lit. a caliph, vicegerent. "When the Holy One, Blessed be He, would create man, He took counsel with the Angels and said to them, We will make man in our image." Midr. Rabbah on Numb. iv. par. 19. Comp. Midr. on Gen. 1, par. 8, 17. Sanhedr. 38.
91	29	2	and he taught Adam the names of all things, and then proposed them to the angels, and said, Declare unto me the names of these things if ye say truth.					And he taught Adam the names of all things, and then set them before the angels,14 and said, "Tell me the names of these, if ye are endued with wisdom."15	14 "God said to the Angels, 'His wisdom is greater than yours.' Then brought he before them beasts, cattle, and birds, and asked for their names, but they knew them not. But when he had created man," etc. Midr. as above. 15 Or, if ye are truthful, or can make good a better claim to the vicegerency.
91	30	2	They answered, Praise be unto thee; we have no knowledge but what thou teachest us, for thou art knowing and wise.					They said, "Praise be to Thee! We have no knowledge but what Thou hast given us to know. Thou! Thou art the Knowing, the Wise."
91	31	2	GOD said, O Adam, tell them their names. And when he had told them their names, GOD said, Did I not tell you that I know the secrets of heaven and earth, and know that which ye discover, and that which ye conceal?z	z This story Mohammed borrowed from the Jewish traditions, which say that the angels having spoken of man with some contempt when God consulted them about his creation, God made answer that the man was wiser than they; and to convince them of it, he brought all kinds of animals to them, and asked them their names; which they not being able to tell, he put the same question to the man, who named them one after another; and being asked his own name and God’s name, he answered very justly, and gave God the name of JEHOVAH1. The angels’ adoring of Adam is also mentioned in the Talmud.2 1 Vide Rivin. Serpent. seduct. p. 56. 2 R. Moses Haddarshan, in Bereshit rabbah.				He said, "O Adam, inform them of their names." And when he had informed them of their names, He said, "Did I not say to you that I know the hidden things of the Heavens and of the Earth, and that I know what ye bring to light, and what ye hide?"
91	32	2	And when we said unto the angels, Worshipa Adam, they all worshipped him, except Eblis, who refused, and was puffed up with pride, and became of the number of unbelievers.b	a The original word signifies properly to prostrate one’s self till the forehead touches the ground, which is the humblest posture of adoration, and strictly due to GOD only; but it is sometimes, as in this place, used to express that civil worship or homage, which may be paid to creatures.3 3 Jallalo’ddin. b This occasion of the devil’s fall has some affinity with an opinion which has been pretty much entertained among Christians,4 viz., that the angels being informed of GOD’S intention to create man after his own image, and to dignify human nature by CHRIST’S assuming it, some of them, thinking their glory to be eclipsed thereby, envied man’s happiness, and so revolted. 4 Irenæus, Lact. Greg. Nyssen. &c.	Summons of the Lord of Hosts (Súriy-Haykal, paragraph 24) link Selections from the Writings of the Báb (2 Excerpts from the Qayyúmu'l-Asmá, Chapter LXVII, p. 64) link			And when we said to the angels, "Bow down and worship Adam," then worshipped they all, save Eblis.16 He refused and swelled with pride, and became one of the unbelievers.	16 In the name Eblis (diabolos) and in the honour claimed for Adam as a kind of Godman, there are traces of a Christian original, as well as in the identification of the serpent with Satan. Comp. Ps. civ. 4; Heb. i. 6. The Talmudists also enlarge on the honour paid to Adam. "Adam sat in the garden and the Angels brought him flesh and cooling wine." Sanhedr. 29. "In the hour when the Holy One, Blessed be He, created man, the Angels went astray in regard to him, and essayed to say before him, 'O Holy One!' then God permitted sleep to fall on him, and all knew that he was of earth." Midr. Rabbah on Gen. par. 8. It is possible that the Arabic word balas, a profligate, wicked person, may have influenced Muhammad in the formation of the word Eblis. See note, p. 185. Eblis is used in the Arabic version of the New Testament, for the probable date of which, see Tischendorf, Prol. p. 78.
91	33	2	And we said, O Adam, dwell thou and thy wife in the garden,c and eat of the fruit thereof plentifully wherever ye will; but approach not this tree,d lest ye become of the number of the transgressors.	c Mohammed, as appears by what presently follows, does not place this garden or paradise on earth, but in the seventh heaven.5 5 Vide Marracc. in Alc. p. 24. d Concerning this tree or the forbidden fruit, the Mohammedans, as well as the Christians, have various opinions. Some say it was an ear of wheat; some will have it to have been a fig-tree, and others a vine.6 The story of the Fall is told, with some further circumstances, in the beginning of the seventh chapter. 6 Vide ibid. p. 22.				And we said, "O Adam! dwell thou and thy wife in the Garden, and eat ye plentifully therefrom wherever ye list; but to this tree come not nigh, lest ye become of the transgressors."
91	34	2	But Satan caused them to forfeit paradise,e and turned them out of the state of happiness wherein they had been; whereupon we said, Get ye down,f the one of you an enemy unto the other; and there shall be a dwelling-place for you on earth, and a provision for a season.	e They have a tradition that the devil offering to get into paradise to tempt Adam, was not admitted by the guard; whereupon he begged of the animals, one after another, to carry him in, that he might speak to Adam and his wife; but they all refused him except the serpent, who took him between two of his teeth, and so introduced him. They add that the serpent was then of a beautiful form, and not in the shape he now bears.7 7 Vide ibid. f The Mohammedans say that when they were cast down from paradise, Adam fell on the isle of Ceylon or Serendib, and Eve near Joddah (the port of Mecca) in Arabia; and that after a separation of 200 years, Adam was, on his repentance, conducted by the angel Gabriel to a mountain near Mecca, where he found and knew his wife, the mountain being thence named Arafat; and that he afterwards retired with her to Ceylon, where they continued to propagate their species.8 It may not be improper here to mention another tradition concerning the gigantic stature of our first parents. Their prophet, they say, affirmed Adam to have been as tall as a high palm-tree;9 but this would be too much in proportion, if that were really the print of his foot, which is pretended to be such, on the top of a mountain in the isle of Ceylon, thence named Pico de Adam, and by the Arab writers Rahûn, being somewhat above two spans long10 (though others say it is 70 cubits long, and that when Adam set one foot here, he had the other in the sea)11; and too little, if Eve were of so enormous a size, as is said, when her head lay on one hill near Mecca, her knees rested on two others in the plain, about two musket-shots asunder.12 8 D’Herbelot, Bib. Orient. p. 55. 9 Yahya. 10 Moncony’s Voyage, part i. p. 372, &c. See Knox’s Account of Ceylon. 11 Anciennes Relations des Indes, &c. p. 3. 12 Moncony’s, ubi sup.				But Satan17 made them slip from it, and caused their banishment from the place in which they were. And we said, "Get ye down, the one of you an enemy to the other: and there shall be for you in the earth a dwelling-place, and a provision for a time."	17 Observe the change from Eblis, the calumniator, to Satan, the hater.
91	35	2	And Adam learned words of prayer from his LORD, and GOD turned unto him, for he is easy to be reconciled and merciful.					And words of prayer learned Adam from his Lord: and God turned to him; for He loveth to turn, the Merciful.
91	36	2	We said, Get ye all down from hence; hereafter shall there come unto you a direction from me,g and whoever shall follow my direction, on them shall no fear come, neither shall they be grieved;	g GOD here promises Adam that his will should be revealed to him and his posterity; which promise the Mohammedans believe was fulfilled at several times by the ministry of several prophets, from Adam himself, who was the first, to Mohammed, who was the last. The number of books revealed unto Adam they say was ten.1 1 Vide Hottinger Hist. Orient. p. 11. Reland. de Relig. Mohammed, p. 21.				We said, "Get ye down from it, all together: and if Guidance shall come to you from me, whoso shall follow my guidance, on them shall come no fear, neither shall they be grieved:
91	37	2	but they who shall be unbelievers, and accuse our signsh of falsehood, they shall be the companions of hell fire, therein shall they remain forever.	h This word has various significations in the Korân; sometimes, as in this passage, it signifies divine revelation, or scripture in general; sometimes the verses of the Korân in particular, and at other times visible miracles. But the sense is easily distinguished by the context.				But they who shall not believe, and treat our signs as false-hoods, these shall be inmates of the fire; in it shall they remain for ever."
91	38	2	O children of Israeli, remember my favor wherewith I have favored you; and perform your covenant with me, and I will perform my covenant with you; and revere me: and believe in the revelation which I have sent down, confirming that which is with you, and be not the first who believe not therein, neither exchange my signs for a small price; and fear me.	i The Jews are here called upon to receive the Korân, as verifying and confirming the Pentateuch, particularly with respect to the unity of God and the mission of Mohammed.2 And they are exhorted not to conceal the passages of their law which bear witness to those truths, nor to corrupt them by publishing false copies of the Pentateuch, for which the writers were but poorly paid.3 2 Yahya. 3 Jallalo’ddin.				O children of Israel! remember my favour wherewith I shewed favour upon you, and be true to your covenant with me; I will be true to my covenant with you; me therefore, revere me! and believe in what I have sent down confirming your Scriptures, and be not the first to disbelieve it, neither for a mean price barter my signs: me therefore, fear ye me!
91	39	2	Clothe not the truth with vanity, neither conceal the truth against your own knowledge;					And clothe not the truth with falsehood, and hide not the truth when ye know it:18	18 Muhammad rarely accused the Jews and Christians of corrupting, but often of misinterpreting, their Sacred Books, in order to evade his claims. His charges, however, are always very vaguely worded, and his utterances upon this subject are tantamount to a strong testimony in favour of the unimpeachable integrity of the sacred books, both of the Jews and Christians, so far as he knew them. See Sura [lxxxvii.] vii. 168, and v. 73 below.
91	40	2	observe the stated times of prayer, and pay your legal alms, and bow down yourselves with those who bow down.					And observe prayer and pay the legal impost, and bow down with those who bow.
91	41	2	Will ye command men to do justice, and forget your own souls? yet ye read the book of the law: do ye not therefore understand?					Will ye enjoin what is right upon others, and forget yourselves? Yet ye read the Book: will ye not understand?
91	42	2	Ask help with perseverance and prayer; this indeed is grievous unless to the humble,					And seek help with patience and prayer: a hard duty indeed is this, but not to the humble,
91	43	2	who seriously think they shall meet their LORD and that to him they shall return.		Kitáb-i-Íqán, part II, paragraph 148, p. 139 link	They who bear in mind that they shall attain unto the Presence of their Lord, and that unto Him shall they return.		Who bear in mind that they shall meet their Lord, and that unto Him shall they return.
91	44	2	O children of Israel, remember my favor wherewith I have favored you, and that I have preferred you above all nations;					O children of Israel! remember my favour wherewith I shewed favour upon you; for verily to you above all human beings have I been bounteous.
91	45	2	dread the day wherein one soul shall not make satisfaction for another soul, neither shall any intercession be accepted from them, nor shall any compensation be received, neither shall they be helped.					And fear ye the day when soul shall not satisfy for soul at all, nor shall any intercession be accepted from them, nor shall any ransom be taken, neither shall they be helped.
91	46	2	Remember when we delivered you from the people of Pharaoh, who grievously oppressed you, they slew your male children, and let your females live: therein was a great trial from your LORD.					And remember when we rescued you from the people of Pharaoh, who had laid on you a cruel chastisement. They slew your male children, and let only your females live: and in this was a great trial from your Lord:
91	47	2	And when we divided the sea for you and delivered you, and drowned Pharaoh's people while ye looked on.k	k See the story of Moses and Pharaoh more particularly related, chapter vii. and xx. &c.				And when we parted the sea for you, and saved you, and drowned the people of Pharaoh, while ye were looking on:
91	48	2	And when we treated with Moses forty nights; then ye took the calfl for your God, and did evil;	l The person who cast this calf, the Mohammedans say, was (not Aaron but) al Sâmeri, one of the principal men among the children of Israel, some of whose descendants it is pretended still inhabit an island of that name in the Arabian Gulf.4 It was made of the rings5 and bracelets of gold, silver, and other materials, which the Israelites had borrowed of the Egyptians; for Aaron, who commanded in his brother’s absence, having ordered al Sâmeri to collect those ornaments from the people, who carried on a wicked commerce with them, and to keep them together till the return of Moses; al Sâmeri, understanding the founder’s art, put them altogether into a furnace to melt them down into one mass, which came out in the form of a calf.1 The Israelites, accustomed to the Egyptian idolatry, paying a religious worship to this image, al Sâmeri went farther, and took some dust from the footsteps of the horse of the angel Gabriel, who marched at the head of the people, and threw it into the mouth of the calf, which immediately began to low, and became animated;2 for such was the virtue of that dust.3 One writer says that all the Israelites adored this calf, except only 12,000.4 4 Geogr. Nubiens. p. 45. 5 Kor. c. 7. 1 See Exod. xxxii. 24. 2 Kor. c. 7. 3 Jallalo’ddin. Vide D’Herbelot, Bibl. Orient. p. 650. 4 Abulfeda.				And when we were in treaty with Moses forty nights: then during his absence took ye the calf and acted wickedly:
91	49	2	yet afterwards we forgave you, that peradventure ye might give thanks.					Yet after this we forgave you, that ye might be grateful:
91	50	2	And when we gave Moses the book of the law, and the distinction between good and evil, that peradventure ye might be directed.					And when we gave Moses the Book and the Illumination19 in order to your guidance:	19 See Sura [lxv.] xxi. 49.
91	51	2	And when Moses said unto his people, O my people, verily ye have injured your own souls, by your taking the calf for your God; therefore be turned unto your Creator, and slay those among you who have been guilty of that crime;m this will be better for you in the sight of your Creator: and thereupon he turned unto you, for he is easy to be reconciled, and merciful.	m In this particular, the narration agrees with that of Moses, who ordered the Levites to slay every man his brother:5 but the scripture says, there fell of the people that day about 3,000 (the Vulgate says 23,000) men;6 whereas the commentators of the Korân make the number of the slain to amount to 70,000; and add, that GOD sent a dark cloud which hindered them from seeing one another, lest the sight should move those who executed the sentence to compassion.7 5 Exod. xxxii. 26, 27. 6 Ibid. 28. 7 Jallalo’ddin, &c.				And remember when Moses said to his people, "O my people! verily ye - have sinned to your own hurt, by your taking the calf to worship it: Be turned then to your creator, and slay the guilty among you;20 this will be best for you with your creator:" Then turned He unto you, for He is the one who turneth, the Merciful:	20 Lit. slay one another.
91	52	2	And when ye said, O Moses, we will not believe thee, until we see GOD manifestly; therefore a punishment came upon you, while ye looked on;					And when ye said, "O Moses! we will not believe thee until we see God plainly;" the thunderbolt fell upon you while ye were looking on:
91	53	2	then we raised you to life after ye had been dead, that peradventure ye might give thanks.n	n The persons here meant are said to have been seventy men, who were made choice of by Moses and heard the voice of GOD talking with him. But not being satisfied with that, they demanded to see GOD; whereupon they were all struck dead by lightning, and on Moses’s intercession restored to life.8 8 Ismael Ebn Ali.				Then we raised you to life after ye had been dead,21 that haply ye might give thanks:	21 The Talmudists relate how the Israelites who had died, on hearing the divine voice, etc., were restored by the intercession of the Law itself. Sanh. 5.
91	54	2	And we caused clouds to overshadow you, and manna and quailso to descend upon you, saying, Eat of the good things which we have given you for food: and they injured not us, but injured their own souls.	o The eastern writers say these quails were of a peculiar kind, to be found nowhere but in Yaman, from whence they were brought by a south wind in great numbers to the Israelites’ camp in the desert.9 The Arabs call these birds Salwâ, which is plainly the same with the Hebrew Salwim, and say they have no bones, but are eaten whole.10 9 See Psalm lxxviii. 26. 10 Vide D’Herbelot, Bibl. Orient. p. 477.				And we caused the clouds to overshadow you, and we sent down manna and quails upon you;–"Eat of the good things we have give you for sustenance;"–and they injured not us but they injured themselves.22	22 By storing them up in violation of God's command.
91	55	2	And when we said, Enter into this city,p and eat of the provisions thereof plentifully as ye will; and enter the gate worshipping, and say, Forgiveness!q we will pardon you your sins, and give increase unto the well-doers.	p Some commentators suppose it to be Jericho, others Jerusalem. q The Arabic word is Hittaton, which some take to signify that profession of the unity of GOD so frequently used by the Mohammedans, La ilâha illa ‘llaho, There is no god but GOD.				And when we said, "Enter this city,23 and eat therefrom plentifully, at your will, and enter the gate with prostrations, and say, 'Forgiveness;' and we will pardon you your sins, and give an increase to the doers of good:"–	23 Jericho according to some commentators, Jerusalem according to others, but see verse 58.
91	56	2	But the ungodly changed the expression into another,r different from what had been spoken unto them; and we sent down upon the ungodly indignation from heaven,s because they had transgressed.	r According to Jallalo’ddin, instead of Hittaton, they cried Habbat fi shaïrat–i.e., a grain in an ear of barley; and in ridicule of the divine command to enter the city in an humble posture, they indecently crept in upon their breech. s A pestilence which carried off near 70,000 of them.11 11 Jallalo’ddin.				But the evil-doers changed that word into another than that spoken to them,24 and we sent down upon those evil-doers wrath from heaven, for that they had done amiss:	24 See Sura [lxxxvii.] vii. 162.
91	57	2	And when Moses asked drink for his people, we said, Strike the rockt with thy rod; and there gushed thereout twelve fountainsu according to the number of the tribes, and all men knew their respective drinking-place. Eat and drink of the bounty of GOD, and commit not evil on the earth, acting unjustly.	t The commentators say this was a stone which Moses brought from Mount Sinai, and the same that fled away with his garments which he laid upon it one day while he washed; they add that Moses ran after the stone naked, till he found himself, ere he was aware, in the midst of the people, who, on this accident, were convinced of the falsehood of a report which had been raised of their prophet, that he was bursten, or, as others write, an hermaphrodite.1 They describe it to be a square piece of white marble, shaped like a man’s head; wherein they differ not much from the accounts of European travellers, who say this rock stands among several lesser ones, about 100 paces from Mount Horeb, and appears to have been loosened from the neighbouring mountains, having no coherence with the others; that it is a huge mass of red granite, almost round on one side, and flat on the other, twelve feet high, and as many thick, but broader than it is high, and about fifty feet in circumference.2 1 Jallalo’ddin, Yahya. 2 Breydenbach, Itinerar. Chartâ m. p. 1. Sicard, dans les Mémoires des Missions, vol. vii. p. 14. u Marracci thinks this circumstance looks like a Rabbinical fiction, or else that Mohammed confounds the water of the rock at Horeb with the twelve wells at Elim;3 for he says several who have been on the spot affirm there are but three orifices whence the water issued.4 But it is to be presumed that Mohammed had better means of information in this respect than to fall into such a mistake; for the rock stands within the borders of Arabia, and some of his countrymen must needs have seen it, if he himself did not, as it is most probable he did. And in effect he seems to be in the right. For one who went into those parts in the end of the fifteenth century tells us expressly that the water issued from twelve places of the rock, according to the number of the tribes of Israel; egressæ sunt aquæ largissimæ in duodecim locis petræ, juxta numerum duodecim tribuum Israel.5 A late curious traveller6 observes that there are twenty-four holes in the stone, which may be easily counted–that is to say, twelve on the flat side, and as many on the opposite round side, every one being a foot deep, and an inch wide; and he adds, that the holes on one side do not communicate with those on the other, which a less accurate spectator not perceiving (for they are placed horizontally, within two feet of the top of the rock), might conclude they pierced quite through the stone, and so reckon them to be but twelve. 3 Exod. xv. 27; Numb. xxxiii. 9. 4 Marracc. Prodr. part iv. p. 80. 5 Breydenbach, ubi sup. 6 Sicard, ubi sup.				And when Moses asked drink for his people, we said, "Strike the rock with thy rod;" and from it there gushed twelve fountains: each tribe25 knew their drinking-place:–"Eat and drink," said we, "of what God hath supplied, and do no wrong on the earth by licentious deeds:"	25 Lit. all men. This incident is perhaps inadvertently borrowed from Ex. xv. 27.
91	58	2	And when ye said, O Moses, we will by no means be satisfied with one kind of food; pray unto thy LORD therefore for us, that he would produce for us of that which the earth bringeth forth, herbs and cucumbers, and garlic, and lentils, and onions;x Moses answered, Will ye exchange that which is better, for that which is worse? Get ye down into Egypt, for there shall ye find what ye desire: and they were smitten with vileness and misery, and drew on themselves indignation from GOD. This they suffered, because they believed not in the signs of GOD, and killed the prophets unjustly; this, because they rebelled and transgressed.	x See Numb. xi. 5, &c.	The Secret of Divine Civilization, p. 79 link	MG: Humiliation and misery were stamped upon them.		And when ye said, "O Moses! we will not put up with one sort of food: pray, therefore, thy Lord for us, that He would bring forth for us of that which the earth groweth, its herbs and its cucumbers and its garlic and its lentils and its onions:" He said, "What! will ye exchange that which is worse for what is better? Get ye down into Egypt;–for ye shall have what ye have asked:" Vileness and poverty were stamped upon them, and they returned with wrath from God: This, for that they disbelieved the signs of God, and slew the Prophets26 unjustly: this, for that they rebelled and transgressed!	26 This passage (comp. xxvi. 59) is one of the numerous anachronisms which abound in the Koran and prove the gross ignorance of the Arabian Prophet.
91	59	2	Surely those who believe, and those who Judaize, and Christians, and Sabians,y whoever believeth in GOD, and the last day, and doth that which is right, they shall have their reward with their LORD; there shall come no fear on them, neither shall they be grieved.	y From these words, which are repeated in the fifth chapter, several writers7 have wrongly concluded that the Mohammedans hold it to be the doctrine of their prophet that every man may be saved in his own religion, provided he be sincere and lead a good life. It is true, some of their doctors do agree this to be the purport of the words;1 but then they say the latitude hereby granted was soon revoked, for that this passage is abrogated by several others in the Korân, which expressly declare that none can be saved who is not of the Mohammedan faith, and particularly by those words of the third chapter, Whoever followeth any other religion than Islâm (i.e., the Mohammedan) it shall not be accepted of him, and at the last day he shall be of those who perish.2 However, others are of opinion that this passage is not abrogated, but interpret it differently, taking the meaning of it to be that no man, whether he be a Jew, a Christian, or a Sabian, shall be excluded from salvation, provided he quit his erroneous religion and become a Moslem, which they say is intended by the following words, Whoever believeth in GOD and the last day, and doth that which is right. And this interpretation is approved by Mr. Reland, who thinks the words here import no more than those of the apostle, In every nation he that feareth GOD, and worketh righteousness, is accepted with him;3 from which it must not be inferred that the religion of nature, or any other, is sufficient to save, without faith in Christ.4 7 Selden, de Jure Nat. et Gent. sec. Hebr. l. 6, c. 12. Angel, a St. Joseph. Gazophylac. Persic. p. 365. Nic. Cusanus in Cribratione Alcorani, l. 3, c. 2, &c. 1 See Chardin’s Voyages, vol. ii. p. 326, 331. 2 Abu’lkasem Hebatallah de abrogante et abrogato. 3 Acts x. 35. 4 Vide Reland. de Rel. Moham. p. 128, &c.				Verily, they who believe (Muslims), and they who follow the Jewish religion, and the Christians, and the Sabeites27–whoever of these believeth in God and the last day, and doeth that which is right, shall have their reward with their Lord: fear shall not come upon them, neither shall they be grieved.	27 The Sabeites are identical with the Mendaites, or so-called Christians of S. John, residing in the marshy district at the mouth of the Euphrates, but are not the same with the star-worshipping Sabians of Harran in Mesopotamia. See D'Herbelot, Bibl. Or. under the word Sabi; Assemani, Bibl. Or. iii. 2, 609. For curious details as to the elements of the Sabeite religion, see Chwolson's SSabier and SSabaismus I.
91	60	2	Call to mind also when we accepted your covenant, and lifted up the mountain of Sinai over you,z saying, Receive the law which we have given you, with a resolution to keep it, and remember that which is contained therein, that ye may beware.	z The Mohammedan tradition is, that the Israelites refusing to receive the law of Moses, GOD tore up the mountain by the roots, and shook it over their heads, to terrify them into a compliance.5 5 Jallalo’ddin.				Call to mind also when we entered into a covenant with you, and lifted up the mountain28 over you:–"Take hold," said we, "on what we have revealed to you, with resolution, and remember what is therein, that ye may fear:"	28 See Sura [lxxxvii.] vii. 170.
91	61	2	After this ye again turned back, so that if it had not been for GOD's indulgence and mercy towards you, ye had certainly been destroyed. Moreover ye know what befell those of your nation who transgressed on the sabbath day;a We said unto them, Be ye changed into apes, driven away from the society of men.	a The story to which this passage refers, is as follows: In the days of David some Israelites dwelt at Ailah, or Elath, on the Red Sea, where on the night of the sabbath the fish used to come in great numbers to the shore, and stay there all the sabbath, to tempt them; but the night following they returned into the sea again. At length some of the inhabitants, neglecting GOD’S command, catched fish on the sabbath, and dressed and ate them; and afterward cut canals from the sea, for the fish to enter, with sluices, which they shut on the sabbath, to prevent their return to the sea. The other part of the inhabitants, who strictly observed the sabbath, used both persuasion and force to stop this impiety, but to no purpose, the offenders growing only more and more obstinate; whereupon David cursed the sabbath-breakers, and God transformed them into apes. It is said that one going to see a friend of his that was among them, found him in the shape of an ape, moving his eyes about wildly; and asking him whether he was not such a one, the ape made a sign with his head that it was he; whereupon the friend said to him, Did not I advise you to desist? at which the ape wept. They add that these unhappy people remained three days in this condition, and were afterwards destroyed by a wind which swept them all into the sea.6 6 Abulfeda.				But after this ye turned back, and but for God's grace and mercy toward you, ye had surely been of the lost! Ye know too those of you who transgressed on the Sabbath, and to whom we said, "Be changed into scouted apes:"29	29 See Sura [lxxxvii.] vii. 164.
91	62	2	And we made them an example unto those who were contemporary with them, and unto those who came after them, and a warning to the pious.					And we made them a warning to those of their day, and to those who came after them, and a caution to the God-fearing:
91	63	2	And when Moses said unto his people, Verily GOD commandeth you to sacrifice a cow;b they answered, Dost thou make a jest of us! Moses said, GOD forbid that I should be one of the foolish. They said, Pray for us unto thy LORD, that he would show us what cow it is. Moses answered, He saith, She is neither an old cow, nor a young heifer, but of a middle age between both: do ye therefore that which ye are commanded.	b The occasion of this sacrifice is thus related. A certain man at his death left his son, then a child, a cow-calf, which wandered in the desert till he came to age; at which time his mother told him the heifer was his, and bid him fetch her, and sell her for three pieces of gold. When the young man came to the market with his heifer, an angel in the shape of a man accosted him, and bid him six pieces of gold for her; but he would not take the money till he had asked his mother’s consent; which when he had obtained, he returned to the market-place, and met the angel, who now offered him twice as much for the heifer, provided he would say nothing of it to his mother; but the young man refusing, went and acquainted her with the additional offer. The woman perceiving it was an angel, bid her son go back and ask him what must be done with the heifer; whereupon the angel told the young man that in a little time the children of Israel would buy that heifer of him at any price. And soon after it happened that an Israelite, named Hammiel, was killed by a relation of his, who, to prevent discovery, conveyed the body to a place considerably distant from that where the fact was committed. The friends of the slain man accused some other persons of the murder before Moses; but they denying the fact, and there being no evidence to convict them, God commanded a cow, of such and such particular marks, to be killed; but there being no other which answered the description except the orphan’s heifer, they were obliged to buy her for as much gold as her hide would hold; according to some, for her full weight in gold, and as others say, for ten times as much. This heifer they sacrificed, and the dead body being, by divine direction, struck with a part of it, revived, and standing up, named the person who had killed him; after which it immediately fell down dead again.1 The whole story seems to be borrowed from the red heifer, which was ordered by the Jewish law to be burnt, and the ashes kept for purifying those who happened to touch a dead corpse;2 and from the heifer directed to be slain for the expiation of an uncertain murder. See Deut. xxi. 1-9. 1 Abulfeda. 2 Numb. xix.				And when Moses said to his people, "Verily, God bids you sacrifice a COW;"30 they said, "Makest thou a jest of us?" He said, "God keep me from being one of the foolish." They said, "Call on thy Lord for us that He would make plain to us what she is." He said, "God saith, 'She is a cow neither old nor young, but of the middle age between the two:' do therefore what ye are bidden."	30 Compare Numb. xix.; Deut. xxii. 1-9. The cow was to be sacrificed in order that a murderer might be discovered through the miracle to be wrought on the corpse by a piece of her flesh.
91	64	2	They said, Pray for us unto thy LORD, that he would show us what colour she is of. Moses answered, He saith, She is a red cow,c intensely red, her colour rejoiceth the beholders.	c The epithet in the original is yellow; but this word we do not use in speaking of the colour or cattle.				They said, "Call on your Lord for us, that he would make plain to us what is her colour." He said, "God saith, 'She is a fawn-coloured cow; her colour is very bright; she rejoiceth the beholders.' "
91	65	2	They said, Pray for us unto thy LORD, that he would further show us what cow it is, for several cows with us are like one another, and we, if GOD please, will be directed.					They said, "Call on they Lord for us that He would make plain to us what cow it is–for to us are cows alike,–and verily, if God please, we shall be guided rightly:"
91	66	2	Moses answered, He saith, She is a cow not broken to plough the earth, or water the field, a sound one, there is no blemish in her. They said, Now hast thou brought the truth. Then they sacrificed her; yet they wanted but little of leaving it undone.d	d Because of the exorbitant price which they were obliged to pay for the heifer.				He said, "God saith, 'She is a cow not worn by ploughing the earth or watering the field, sound, no blemish in her.' " They said, "Now hast thou brought the truth:" Then they sacrificed her; Yet nearly had they done it not:
91	67	2	And when ye slew a man, and contended among yourselves concerning him, GOD brought forth to light that which ye concealed.					And when ye slew a man, and strove among yourselves about him, God brought to light what he had hidden:
91	68	2	For we said, Strike the dead body with part of the sacrificed cow:e so GOD raiseth the dead to life, and showeth you his signs, that peradventure ye may understand.	e i.e., Her tongue, or the end of her tail.3 3 Jallalo’ddin.				For we said, "Strike the corpse with part of her." So God giveth life to the dead, and sheweth you his signs, that haply ye may understand.
91	69	2	Then were your hearts hardened after this, even as stones, or exceeding them in hardness: for from some stones have rivers bursted forth, others have been rent in sunder, and water hath issued from them, and others have fallen down for fear of GOD. But GOD is not regardless of that which ye do.					Then after that your hearts became hard like rocks, or harder still: for verily, from rocks have rivers gushed; others, verily, have been cleft, and water hath issued from them; and others, verily, have sunk down through fear of God: And God is not regardless of your actions.
91	70	2	Do ye therefore desire that the Jews should believe you? yet a part of them heard the word of GOD, and then perverted it, after they had understood it, against their own conscience.		Kitáb-i-Íqán, part I, paragraph 94, p. 87 link	A part of them heard the Word of God, and then, after they had understood it, distorted it, and knew that they did so.		Desire ye then that for your sakes31 the Jews should believe? Yet a part of them heard the word of God, and then, after they had understood it, perverted it, and knew that they did so.	31 To please you, O Muslims.
91	71	2	And when they meet the true believers, they say, We believe: but when they are privately assembled together, they say, Will ye acquaint them with what GOD hath revealed unto you, that they may dispute with you concerning it in the presence of your LORD? Do ye not therefore understand?					And when they fall in with the faithful, they say, "We believe;" but when they are apart32 one with another, they say, "Will ye acquaint them with what God hath revealed to you, that they may dispute with you about it in the presence of your Lord?" Understand ye their aim?	32 This is one of the passages which shews great familiarity with the habits of the Jews, on the part of Muhammad. See Maracci's Prodr. i. 44. Wahl's Einleitung, xxx. xxxv.
91	72	2	Do not they know that GOD knoweth that which they conceal as well as that which they publish?					Know they not that God knoweth what they hide, as well as what they bring to light?
91	73	2	But there are illiterate men among them, who know not the book of the law, but only lying stories, although they think otherwise. And woe unto them, who transcribe corruptly the book of the lawf with their hands, and then say, This is from GOD: that they may sell it for a small price. Therefore woe unto them because of that which their hands have written; and woe unto them for that which they have gained.	f Mohammed again accuses the Jews of corrupting their scripture.	Kitáb-i-Íqán, part I, paragraph 95, p. 87 link Summons of the Lord of Hosts (Súriy-Haykal, paragraph 249) link	Woe unto those who, with their own hands, transcribe the Book corruptly, and then say: 'This is from God,' that they may sell it for some mean price.		But there are illiterates among them who are unacquainted with the Book,33 but with lies only, and have but vague fancies. Woe to those who with their own hands transcribe the Book corruptly, and then say, "This is from God," that they may sell it for some mean price! Woe then to them for that which their hands have written! and, Woe to them for the gains which they have made!	33 The Pentateuch. This passage shews that the art of writing was known in Medina shortly after the Hejira.
91	74	2	They say, The fire of hell shall not touch us but for a certain number of days.g Answer, Have ye received any promise from GOD to that purpose? for GOD will not act contrary to his promise: or do ye speak concerning GOD that which ye know not?	g That is, says Jallalo’ddin, forty; being the number of days that their forefathers worshipped the golden calf; after which they gave out that their punishment should cease. It is a received opinion among the Jews at present, that no person, be he ever so wicked, or of whatever sect, shall remain in hell above eleven months, or at most a year; except Dathan and Abiram, and atheists, who will be tormented there to all eternity.1 1 Vide Bartoloccii Biblioth. Rabbinic. tom. ii. p. 128, et tom. iii. p. 421.				And they say, "Hell fire shall not touch us, but for a few days:"34 SAY: Have ye received such a promise from God? for God will not revoke his promise: or, Speak ye of God that which ye know not?	34 Forty days; the period during which they worshipped the calf.
91	75	2	Verily whoso doth evil,h and is encompassed by his iniquity, they shall be the companions of hell fire, they shall remain therein forever:	h By evil in this place the commentators generally understand polytheism or idolatry; which sin the Mohammedans believe, unless repented of in this life, is unpardonable and will be punished by eternal damnation; but all other sins they hold will at length be forgiven. This therefore is that irremissible impiety, in their opinion, which in the New Testament is called the sin against the Holy Ghost.				But they whose only gains are evil works, and who are environed by their sins,–they shall be inmates of the fire, therein to abide for ever:
91	76	2	but they who believe and do good works, they shall be the companions of paradise, they shall continue therein forever.					But they who have believed and done the things that be right, they shall be the inmates of Paradise,–therein to abide for ever.
91	77	2	Remember also, when we accepted the covenant of the children of Israel, saying, Ye shall not worship any other except GOD, and ye shall show kindness to your parents and kindred, and to orphans, and to the poor, and speak that which is good unto men, and be constant at prayer, and give alms. Afterwards ye turned back, except a few of you, and retired afar off.					And when we entered into covenant with the children of Israel, we said, "Worship none but God, and be good to your parents and kindred, and to orphans, and to the poor, and speak with men what is right, and observe prayer, and pay the stated alms." Then turned ye away, except a few of you, and withdrew afar off.
91	78	2	And when we accepted your covenant, saying, Ye shall not shed your brother's blood nor dispossess one another of your habitations; then ye confirmed it, and were witnesses thereto.					And when we made a covenant with you that ye should not shed your own blood,35 nor expel one another from your abodes, then ye ratified it and yourselves were witnesses.	35 The blood of those who are as your own flesh.
91	79	2	Afterwards ye were they who slew one another,i and turned several of your brethren out of their houses, mutually assisting each other against them with injustice and enmity; but if they come captives unto you, ye redeem them: yet it is equally unlawful for you to dispossess them. Do ye therefore believe in part of the book of the law, and reject other part thereof? But whoso among you doth this, shall have no other reward than shame in this life, and on the day of resurrection they shall be sent to a most grievous punishment; for GOD is not regardless of that which ye do.	i This passage was revealed on occasion of some quarrels which arose between the Jews of the tribes of Koreidha, and those of al Aws, al Nadhîr, and al Khazraj, and came to that height that they took arms and destroyed one another’s habitations, and turned one another out of their houses; but when any were taken captive, they redeemed them. When they were asked the reason of their acting in this manner, they answered, That they were commanded by their law to redeem the captives, but that they fought out of shame, lest their chiefs should be despised.2 2 Jallalo’ddin.	Kitáb-i-Íqán, part II, paragraph 181, p. 169 link	Believe ye then part of the Book, and deny part?		Then were ye the very persons who slew one another; and ye drove out a part of your own people from their abodes; ye lent help against them with wrong and hatred; but if they come captives to you, ye redeem them!–Yet it was forbidden you to drive them out.36 Believe ye then part of the Book, and deny part? But what shall be the meed of him among you who doth this, but shame in this life? And on the day of the Resurrection they shall be sent to the most cruel of torments, for God is not regardless of what ye do.	36 Two Jewish tribes (Koreidha and Nadhir) in alliance with certain Arab tribes who were at war, destroyed one another's abodes, but redeemed the Jewish captives, professing that they were commanded to do this by the Law. So the commentators.
91	80	2	These are they who have purchased this present life, at the price of that which is to come; wherefore their punishment shall not be mitigated, neither shall they be helped.					These are they who purchase this present life at the price of that which is to come: their torment shall not be lightened, neither shall they be helped.
91	81	2	We formerly delivered the book of the law unto Moses, and caused apostles to succeed him, and gave evident miracles to Jesus the son of Mary, and strengthened him with the holy spirit.k Do ye therefore, whenever an apostle cometh unto you with that which your souls desire not, proudly reject him, and accuse some of imposture, and slay others?	k We must not imagine Mohammed here means the Holy Ghost in the Christian acceptation. The commentators says this spirit was the angel Gabriel, who sanctified Jesus and constantly attended on him.1 1 Jallalo’ddin.	Kitáb-i-Íqán, part I, paragraph 13, p. 13 link Kitáb-i-Íqán, part I, paragraph 79, p. 71 link	As oft as an Apostle cometh unto you with that which your souls desire not, ye swell with pride, accusing some of being impostors and slaying others.		Moreover, to Moses gave we "the Book," and we raised up apostles after him; and to Jesus, son of Mary, gave we clear proofs of his mission, and strengthened him by the Holy Spirit.37 So oft then as an apostle cometh to you with that which your souls desire not, swell ye with pride, and treat some as impostors, and slay others?	37 Gabriel. Muhammad either knowingly rejected the divinity of the Holy Ghost, or confounded Gabriel announcing the conception, with the Holy Spirit that overshadowed Mary. It is probable that Muhammad's ideas of the Spirit were at first indefinite, but that the two expressions, Gabriel and the Holy Spirit, became ultimately synonymous. See note on Sura [lxvii.] xvii. 87. Geiger (p. 82) quotes an instance in which the Jewish expositors understand the distinctly-speaking Spirit (Sanhedr. 44) of Gabriel.
91	82	2	The Jews say, Our hearts are uncircumcised: but GOD hath cursed them with their infidelity; therefore few shall believe.					And they say, "Uncircumcised are our hearts." Nay! God hath cursed them in their infidelity: few are they who believe!
91	83	2	And when a book came unto them from GOD, confirming the scriptures which were with them, although they had before prayed for assistance against those who believed not,l yet when that came unto them which they knew to be from God, they would not believe therein: therefore the curse of GOD shall be on the infidels.	l The Jews in expectation of the coming of Mohammed (according to the tradition of his followers) used this prayer, O God, help us against the unbelievers by the prophet who is to be sent in the last times.2 2 Idem.	Kitáb-i-Íqán, part II, paragraph 159, p. 150 link	Although they had before prayed for victory over those who believed not, yet when there came unto them, He of Whom they had knowledge, they disbelieved in Him. The curse of God on the infidels!		And when a Book had come to them from God, confirming that which they had received already–although they had before prayed for victory over those who believed not–yet when that Koran come to them, of which they had knowledge, they did not recognise it. The curse of God on the infidels!
91	84	2	For a vile price have they sold their souls, that they should not believe in that which GOD hath sent down;m out of envy, because GOD sendeth down his favors to such of his servants as he pleaseth: therefore they brought on themselves indignation on indignation; and the unbelievers shall suffer an ignominious punishment.	m The Korân.	The Seven Valleys (The Valley of True Poverty and Absolute Nothingness) link	MG: grace on such of His servants as He pleaseth.		For a vile price have they sold themselves, by not believing what God hath sent down, envious of God's sending down his grace on such of his servants as he pleaseth:38 and they have brought on themselves wrath upon wrath. And for the unbelievers is a disgraceful chastisement.	38 The gift of the prophetic office, etc., to a pagan Arab and not to a Jew.
91	85	2	When one saith unto them, Believe in that which GOD hath sent down; they answer, We believe in that which hath been sent down unto us:n and they reject what hath been revealed since, although it be the truth, confirming that which is with them. Say, Why therefore have ye slain the prophets of GOD in times past, if ye be true believers?	n The Pentateuch.				And when it is said to them, "Believe in what God hath sent down," they say, "In that which hath been sent down to us we believe:" but what hath since been sent down they disbelieve, although it be the truth confirmatory of their own Scriptures. SAY: Why then have ye of old slain God's prophets,39 if ye are indeed believers?	39 Matt. xxiii. 37.
91	86	2	Moses formerly came unto you with evident signs, but ye afterwards took the calf for your god and did wickedly.					Moreover, Moses came unto you with proofs of his mission. Then in his absence ye took the calf for your God, and did wickedly.
91	87	2	And when we accepted your covenant, and lifted the mountain of Sinai over you,o saying Receive the law which we have given you, with a resolution to perform it, and hear; they said, We have heard, and have rebelled: and they were made to drink down the calf into their heartsp for their unbelief. Say, A grievous thing hath your faith commanded you, if ye be true believers?q	o See before p. 8. p Moses took the calf which they had made, and burnt it in the fire, and ground it to powder, and strewed it upon the water (of the brook that descended from the mount), and made the children of Israel drink of it.3 3 Exod. xxxii. 20; Deut. ix. 21. q Mohammed here infers from their forefathers’ disobedience in worshipping the calf, at the same time that they pretended to believe in the law of Moses, that the faith of the Jews in his time was as vain and hypocritical, since they rejected him, who was foretold therein, as an impostor.4 4 Jallalo’ddin, Yahya, al Beidâwi.				And when we accepted your covenant, and uplifted40 the mountain over you, we said, "Take firm hold on what we have given you, and hearken." They said, "We have hearkened and have rebelled:" then were they made to drink down the calf into their hearts for their ingratitude. SAY: A bad thing hath your faith commanded you, if ye be indeed believers.	40 See Sura vii. 170, p. 309.
91	88	2	Say, if the future mansion with GOD be prepared peculariarly for you, exclusive of the rest of mankind, wish for death, if ye say truth;		Kitáb-i-Íqán, part II, paragraph 252, p. 227 link Tablets of Bahá’u’lláh Revelaed after the Kitáb-i-Aqdas (Lawh-i-Burhán, within pp. 203-216) link A Traveler’s Narrative, p. 67 link	Wish for death, if ye are men of truth. BWC: Wish ye, then, for death, if ye are sincere. MG: Desire death, then, if ye be sincere.		SAY: If the future dwelling place with God be specially for you, but not for the rest of mankind, then wish for death, if ye are sincere:
91	89	2	but they will never wish for it, because of that which their hands have sent before them;r GOD knoweth the wicked-doers;	r That is, by reason of the wicked forgeries which they have been guilty of in respect to the scriptures. An expression much like that of St. Paul, where he says, that some men’s sins are open beforehand, going before to judgment.5 5 1 Tim. v. 24.	Gems of Divine Mysteries, p. 22, paragraph 27 link			But never can they wish for it, because of that which their own hands have sent on before them!41 And God knoweth the offenders.	41 Comp. 1 Tim. v. 24.
91	90	2	and thou shalt surely find them of all men the most covetous of life, even more than the idolaters: one of them would desire his life to be prolonged a thousand years, but none shall reprieve himself from punishment, that his life may be prolonged: GOD seeth that which they do.					And thou wilt surely find them of all men most covetous of life, beyond even the polytheists. To be kept alive a thousand years might one of them desire: but that he may be preserved alive, shall no one reprieve himself from the punishment! And God seeth what they do.
91	91	2	Say, Whoever is an enemy to Gabriels (for he hath caused the Koran to descend on thy heart, by the permission of GOD, confirming that which was before revealed, a direction, and good tidings to the faithful);	s The commentators say that the Jews asked what angel it was that brought the divine revelations to Mohammed; and being told that it was Gabriel, they replied that he was their enemy, and the messenger of wrath and punishment; but if it had been Michael, they would have believed on him, because that angel was their friend, and the messenger of peace and plenty. And on this occasion, they say, this passage was revealed.1 That Michael was really the protector or guardian angel of the Jews, we know from scripture;2 and it seems that Gabriel was, as the Persians call him, the angel of revelations, being frequently sent on messages of that kind;3 for which reason it is probable Mohammed pretended he was the angel from whom he received the Korân. 1 Jallalo’ddin; al Zamakh. Yahya. 2 Dan. xii. I. 3 Ibid.. c. viii. 16, and ix. 21; Luke i. 19, 26. See Hyde de Rel. Vet. Persar. p. 263.				SAY: Whoso is the enemy of Gabriel–For he it is who by God's leave hath caused the Koran to descend on thy heart, the confirmation of previous revelations, and guidance, and good tidings to the faithful–
91	92	2	whosoever is an enemy to GOD, or his angels, or his apostles, or to Gabriel, or Michael, verily GOD is an enemy to the unbelievers.					Whoso is an enemy to God or his angels, or to Gabriel, or to Michael, shall have God as his enemy: for verily God is an enemy to the Infidels.
91	93	2	And now we have sent down unto thee evident signs,t and none will disbelieve them but the evil-doers.	t i.e., the revelations of this book.				Moreover, clear signs have we sent down to thee, and none will disbelieve them but the perverse.
91	94	2	Whenever they make a covenant, will some of them reject it? yea, the greater part of them do not believe.		Summons of the Lord of Hosts (Súriy-Haykal, paragraph 223) link			Oft as they have formed an engagement with thee, will some of them set it aside? But most of them believe not.
91	95	2	And when there came unto them an apostle from GOD, confirming that scripture which was with them, some of those to whom the scriptures were given cast the book of GOD behind their backs, as if they knew it not:					And when there came to them an apostle from God, affirming the previous revelations made to them, some of those to whom the Scriptures were given, threw the Book of God behind their backs as if they knew it not:
91	96	2	and they followed the device which the devils devised against the kingdom of Solomon;u and Solomon was not an unbeliever; but the devils believed not, they taught men sorcery, and that which was sent down to the two angels at Babel, Harût and Marût:v yet those two taught no man until they had said, Verily we are a temptation, therefore be not an unbeliever. So men learned from those two a charm by which they might cause division between a man and his wife; but they hurt none thereby, unless by GOD'S permission, and they learned that which would hurt them, and not profit them; and yet they knew that he who bought that art should have no part in the life to come, and woful is the price for which they have sold their souls, if they knew it.	u The devils having, by GOD’S permission, tempted Solomon without success, they made use of a trick to blast his character. For they wrote several books of magic, and hid them under that prince’s throne, and after his death, told the chief men that if they wanted to know by what means Solomon had obtained his absolute power over men, genii, and the winds, they should dig under his throne; which having done, they found the aforesaid books, which contained impious superstitions. The better sort refused to learn the evil arts therein delivered, but the common people did; and the priests published this scandalous story of Solomon, which obtained credit among the Jews, till GOD, say the Mohammedans, cleared that king by the mouth of their prophet, declaring that Solomon was no idolater.4 4 Yahya, Jallalo’ddin. v Some say only that these were two magicians, or angels sent by GOD to teach men magic, and to tempt them.5 But others tell a longer fable; that the angels expressing their surprise at the wickedness of the sons of Adam, after prophets had been sent to them with divine commissions, GOD bid them choose two out of their own number to be sent down to be judges on earth. Whereupon they pitched upon Harût and Marût, who executed their office with integrity for some time, till Zohara, or the planet Venus, descended and appeared before them in the shape of a beautiful woman, bringing a complaint against her husband (though others say she was a real woman). As soon as they saw her, they fell in love with her, and endeavoured to prevail on her to satisfy their desires; but she flew up again to heaven, whither the two angels also returned, but were not admitted. However, on the intercession of a certain pious man, they were allowed to choose whether they would be punished in this life, or in the other; whereupon they chose the former, and now suffer punishment accordingly in Babel, where they are to remain till the day of judgment. They add that if a man has a fancy to learn magic, he may go to them, and hear their voice, but cannot see them.1 This story Mohammed took directly from the Persian Magi, who mention two rebellious angels of the same names, now hung up by the feet, with their heads downwards, in the territory of Babel.2 And the Jews have something like this, of the angel Shamhozai, who, having debauched himself with women, repented, and by way of penance hung himself up between heaven and earth.3 5 Jallalo’ddin. 1 Yahya, &c. 2 Vide Hyde, ubi sup. c. 12. 3 Bereshit rabbah, in Gen. vi. 2.				And they followed what the Satans read42 in the reign of Solomon: not that Solomon was unbelieving, but the Satans were unbelieving. Sorcery did they teach to men, and what had been revealed to the two angels, Harut and Marut, at Babel. Yet no man did these two teach until they had said, "We are only a temptation. Be not then an unbeliever." From these two did men learn how to cause division between man and wife: but unless by leave of God, no man did they harm thereby. They learned, indeed, what would harm and not profit them; and yet they knew that he who bought that art should have no part in the life to come! And vile the price for which they have sold themselves,–if they had but known it!	42 In Solomon's Books of Magic. This story has been supposed to be of Persian origin. See Hyde de Rel. Vet. Pers. ch. xii. But from a passage in the Midr. Abhkhir quoted in the Midr. Jalkut, ch. 44, and from a quotation in Maracci's Prodr. iv. 82, Geiger infers that Muhammad has transferred to the time of Solomon, the Rabbinic traditions concerning the influence of angels upon men at the time of the Deluge. p. 106. "Babel is regarded by the Muslims as the fountain head of the science of magic. They suppose Haroot and Maroot to be two angels who, in consequence of their want of compassion for the frailties of mankind, were sent down to earth to be tempted. They both sinned; and being permitted to choose whether they would be punished now or hereafter, chose the former, and are still suspended by the feet at Babel in a rocky pit, and are the great teachers of magic." (Lane on ch. iii. note 14 of the 1001 Nights.)
91	97	2	But if they had believed, and feared GOD, verily the reward they would have had from GOD would have been better, if they had known it.					But had they believed and feared God, better surely would have been the reward from God,–if they had but known it!
91	98	2	O true believers, say not to our apostle, Raïna; but say Ondhorna;x and hearken: the infidels shall suffer a grievous punishment.	x Those two Arabic words have both the same signification, viz., Look on us; and are a kind of salutation. Mohammed had a great aversion to the first, because the Jews frequently used it in derision, it being a word of reproach in their tongue.4 They alluded, it seems, to the Hebrew verb [Hebrew Text] ruá, which signifies to be bad or mischievous. 4 Jallalo’ddin.				O ye who believe! say not to our apostle, "Raina"43 (Look at us); but say, "Ondhorna" (Regard us). And attend to this; for, the Infidels shall suffer a grievous chastisement.	43 Raina, as pronounced in Hebrew, "our bad one;" but in Arabic, "look upon us," a kind of salutation of the same signification as ondhorna, which, however, does not admit of any secondary bad sense like raina.
91	99	2	It is not the desire of the unbelievers, either among those unto whom the scriptures have been given, or among the idolaters, that any good should be sent down unto you from your LORD: but GOD will appropriate his mercy unto whom he pleaseth; for GOD is exceeding beneficent.		Memorials of the Faithful (within pp. 49-54, Nabíl of Qá’in) link Tablets of the Divine Plan (11 Tablet to the Bahá’ís of the Central States, within pp. 75-83) link	MG: And God will single out for His mercy whomsoever He willeth. O: He specializes for His Mercy whomsoever He willeth.		The unbelievers among the people of the Book, and among the idolaters, desire not that any good should be sent down to you from your Lord: but God will shew His special mercy to whom He will, for He is of great bounty.
91	100	2	Whatever verse we shall abrogate, or cause thee to forget, we will bring a better than it, or one like unto it. Dost thou not know that God is almighty?					Whatever verses we cancel,44 or cause thee to forget, we bring a better or its like. Knowest thou not that God hath power over all things?	44 Comp. Sura xvi. 103; iv. 84. The Muslims admit that there are 225 verses cancelled by later ones. The doctrine of "abrogation" is taught in the Talmud. Thus Hilchoth Mamrim, ii. 1, 2, etc.
91	101	2	Dost thou not know that unto GOD belongeth the kingdom of heaven and earth? neither have ye any protector or helper except GOD.					Knowest thou not that the dominion of the Heavens and of the Earth is God's? and that ye have neither patron nor helper, save God?
91	102	2	Will ye require of your apostle according to that which was formerly required of Moses?y but he that hath exchanged faith for infidelity, hath already erred from the straight way.	y Namely, to see GOD manifestly.5 5 See before, p. 7.				Would ye ask of your apostle what of old was asked of Moses? But he who exchangeth faith for unbelief,45 hath already erred from the even way.	45 That is, does not weigh the evidence for Muhammad's mission already given, but demands, as the Jews did, to see God himself.
91	103	2	Many of those unto whom the scriptures have been given, desire to render you again unbelievers, after ye have believed; out of envy from their souls, even after the truth is become manifest unto them; but forgive them, and avoid them, till GOD shall send his command; for GOD is omnipotent.					Many of the people of the Book desire to bring you back to unbelief after ye have believed, out of selfish envy, even after the truth hath been clearly shewn them. But forgive them, and shun them till God shall come in with His working. Truly God hath power over all things.
91	104	2	Be constant in prayer, and give alms; and what good ye have sent before for your souls, ye shall find it with GOD; surely GOD seeth that which ye do.					And observe prayer and pay the legal impost:46 and whatever good thing ye have sent on before for your soul's sake, ye shall find it with God. Verily God seeth what ye do.	46 In all Muhammadan countries the first time of prayer is the moghreb or sunset, or rather, four minutes later; the second the eshe, when it has become quite dark; the third the soobh or fegr, the daybreak; the fourth, doohr, or a little after noon, when the sun has begun to decline; the fifth, the asr, midway between noon and nightfall. The obligatory legal alms or impost are called, as here, zekah (lit. purity), the voluntary, sudackah. It is, however, left to the conscience of individuals to give and to apply them as they think fit.
91	105	2	They say, Verily none shall enter paradise, except they who are Jews or Christians:z this is their wish. Say, Produce your proof of this, if ye speak truth.	z This passage was revealed on occasion of a dispute which Mohammed had with the Jews of Medina, and the Christians of Najrân, each of them asserting that those of their religion only should be saved.6 6 Jallalo’ddin.				And they say, "None but Jews or Christians shall enter Paradise:" This is their wish. SAY: Give your proofs if ye speak the truth.
91	106	2	Nay, but he who resigneth himselfa to GOD, and doth that which is right,b he shall have his reward with his LORD: there shall come no fear on them, neither shall they be grieved.	a Literally, resigneth his face, &c. b That is, asserteth the unity of GOD.7 7 Idem.				But they who set their face with resignation Godward, and do what is right,–their reward is with their Lord; no fear shall come on them, neither shall they be grieved.
91	107	2	The Jews say, The Christians are grounded on nothing;c and the Christians say, The Jews are grounded on nothing; and the Christians say, The Jews are grounded on nothing; yet they both read the scriptures. So likewise say they who know not the scripture, according to their saying. But GOD shall judge between them on the day of the resurrection, concerning that about which they now disagree.	c The Jews and Christians are here accused of denying the truth of each other’s religion, notwithstanding they read the scriptures. Whereas the Pentateuch bears testimony to Jesus, and the Gospel bears testimony to Moses.1 1 Idem.				Moreover, the Jews say, "The Christians lean on nought:" "On nought lean the Jews," say the Christians: Yet both are readers of the Book. So with like words say they who have no knowledge.47 But on the resurrection day, God shall judge between them as to that in which they differ.	47 The idolatrous Arabs.
91	108	2	Who is more unjust than he who prohibiteth the temples of GOD,d that his name should be remembered therein, and who hasteth to destroy them? Those men cannot enter therein, but with fear: they shall have shame in this world, and in the next a grievous punishment.	d Or hindereth men from paying their adorations to GOD in those sacred places. This passage, says Jallalo’ddin, was revealed on news being brought that the Romans had spoiled the temple of Jerusalem; or else when the idolatrous Arabs obstructed Mohammed’s visiting the temple of Mecca, in the expedition of al Hodeibiya, which happened in the sixth year of the Hejra.2 2 Vide Abulfeda. Vit. Moham. p. 84, &c.				And who committeth a greater wrong than he who hindereth God's name from being remembered in his temples, and who hasteth to ruin them?48 Such men cannot enter them but with fear. Their's is shame in this world, and a severe torment in the next.	48 If this verse is aimed at the Meccans who, in the 6th year of the Hejira, forbad Muhammad and his followers to enter the temple of Mecca in the expedition of Hodeibiya, it is misplaced here.
91	109	2	To GOD belongeth the east and the west; therefore whithersoever ye turn yourselves to pray, there is the face of GOD; for GOD is omnipresent and omniscient.		Kitáb-i-Íqán, part I, paragraph 55, p. 52 link	The East and the West are God's: therefore whichever way ye turn, there is the face of God.		The East and the West is God's: therefore, whichever way ye turn, there is the face of God:49 Truly God is immense and knoweth all.	49 Abrogated by verse 139 below.
91	110	2	They say, GOD hath begotten children:e GOD forbid! To him belongeth whatever is in heaven, and on earth; all is possessed by him,	e This is spoken not only of the Christians and of the Jews (for they are accused of holding Ozair, or Ezra, to be the Son of GOD), but also the pagan Arabs, who imagined the angels to be the daughters of GOD.				And they say, "God hath a son:" No! Praise be to Him! But–His, whatever is in the Heavens and the Earth! All obeyeth Him,
91	111	2	the Creator of heaven and earth; and when he decreeth a thing, he only saith unto it, Be, and it is.					Sole maker of the Heavens and of the Earth! And when He decreeth a thing, He only saith to it, "Be," and it is.
91	112	2	And they who know not the scriptures say, Unless GOD speak unto us, or thou show us a sign, we will not believe. So said those before them, according to their saying: their hearts resemble each other. We have already shown manifest signs unto people who firmly believe;					And they who have no knowledge say, "Unless God speak to us, or thou shew us a sign . . . !" So, with like words, said those who were before them: their hearts are alike: Clear signs have we already shewn for those who have firm faith:
91	113	2	we have sent thee in truth, a bearer of good tidings and a preacher; and thou shalt not be questioned concerning the companions of hell.					Verily, with the Truth have we sent thee, a bearer of good tidings and a warner: and of the people of Hell thou shalt not be questioned.
91	114	2	But the Jews will not be pleased with thee, neither the Christians, until thou follow their religion; say, The direction of GOD is the true direction. And verily if thou follow their desires, after the knowledge which hath been given thee, thou shalt find no patron or protector against GOD.					But until thou follow their religion, neither Jews nor Christians will be satisfied with thee. SAY: Verily, guidance of God,–that is the guidance! And if, after "the Knowledge" which hath reached thee, thou follow their desires, thou shalt find neither helper nor protector against God.
91	115	2	They to whom we have given the book of the Koran, and who read it with its true reading, they believe therein; and whoever believeth not therein, they shall perish.					They to whom we have given the Book, and who read it as it ought to be read,–these believe therein: but whoso believeth not therein, shall meet with perdition.
91	116	2	O children of Israel, remember my favor wherewith I have favored you, and that I have preferred you before all nations;					O children of Israel! remember my favour wherewith I have favoured you, and that high above all mankind have I raised you:
91	117	2	and dread the day wherein one soul shall not make satisfaction for another soul, neither shall any compensation be accepted from them, nor shall any intercession avail, neither shall they be helped.					And dread the day when not in aught shall soul satisfy for soul, nor shall any ransom be taken from it, nor shall any intercession avail, and they shall not be helped.
91	118	2	Remember when the LORD tried Abraham by certain words,f which he fulfilled: GOD said, Verily I will constitute thee a model of religiong unto mankind; he answered, And also of my posterity; GOD said, My covenant doth not comprehend the ungodly.	f GOD tried Abraham chiefly by commanding him to leave his native country, and to offer his son. But the commentators suppose the trial here meant related only to some particular ceremonies, such as circumcision, pilgrimage to the Caaba, several rites of purification, and the like.3 3 Jallalo’ddin. g I have rather expressed the meaning, than truly translated the Arabic word Imâm, which answers to the Latin Antistes. This title the Mohammedans give to their priests, who begin the prayers in their mosques, and whom all the congregation follow.				When his Lord made trial of Abraham by commands which he fulfilled, He said, "I am about to make thee an Imâm to mankind:" he said, "Of my offspring also:" "My covenant," said God, "embraceth not the evil doers."
91	119	2	And when we appointed the holy househ of Mecca to be a place of resort for mankind, and a place of security; and said, Take the station of Abrahami for a place of prayer; and we covenanted with Abraham for a place of prayer; and we covenanted with Abraham and Ismael, that they should cleanse my house for those who should compass it, and those who should be devoutly assiduous there, and those who should bow down and worship.	h That is, the Caaba, which is usually called, by way of eminence, the House. Of the sanctity of this building, and other particulars relating to it, see the Preliminary Discourse, Sect. IV. i A place so called within the inner enclosure of the Caaba, where they pretend to show the print of his foot in a stone.4 4 See the Prelim. Disc., Sect. IV.				And remember when we appointed the Holy House50 as man's resort and safe retreat, and said, "Take ye the station of Abraham for a place of prayer:" And we commanded Abraham and Ismael, "Purify my house for those who shall go in procession round it, and those who shall abide there for devotion, and those who shall bow down and prostrate themselves."	50 The Caaba.
91	120	2	And when Abraham said, LORD make this a territory of security, and bounteously bestow fruits on its inhabitants, such of them as believe in GOD and the last day; GOD answered, And whoever believeth not, I will bestow on him little; after wards I will drive him to the punishment of hell fire; an ill journey shall it be!					And when Abraham said, "Lord! make this secure land, and supply its people with fruits, such of them as believe in God and in the last day:" He said, "And whoso believeth not, for a little while will I bestow good things on him; then will I drive him to the torment of the Fire!" An ill passage!
91	121	2	And when Abraham and Ismael raised the foundations of the house, saying, LORD, accept it from us, for thou art he who heareth and knoweth:					And when Abraham, with Ismael, raised the foundations51 of the House, they said, "O our Lord! accept it from us; for thou art the Hearer, the Knower.	51 Freytag (Einl. p. 339) says that there is no good reason for doubting that the Caaba was founded as stated in this passage. See note on Sura [xcvii.] iii. 90.
91	122	2	LORD, make us also resignedk unto thee, and of our posterity a people resigned unto thee, and show us our holy ceremonies, and be turned unto us, for thou art easy to be reconciled, and merciful:	k The Arabic word is Moslemûna, in the singular Moslem, which the Mohammedans take as a title peculiar to themselves. The Europeans generally write and pronounce it Musulman.				O our Lord! make us also Muslims, and our posterity a Muslim people; and teach us our holy rites, and be turned towards us, for thou art He who turneth, the Merciful.
91	123	2	LORD, send them likewise an apostle from among them, who may declare thy signs unto them, and teach them the book of the Koran and wisdom, and may purify them; for thou art mighty and wise.					O our Lord! raise up among them an apostle52 who may rehearse thy signs unto them, and teach them 'the Book,' and Wisdom, and purify them: for thou art the Mighty, the Wise."	52 Deut. xviii. 15.
91	124	2	Who will be averse to the religion of Abraham, but he whose mind is infatuated? Surely we have chosen him in this world, and in that which is to come he shall be one of the righteous.					And who but he that hath debased his soul to folly will mislike the faith of Abraham, when we have chosen him in this world, and in the world to come he shall be of the Just?
91	125	2	When his LORD said unto him, Resign thyself unto me; he answered, I have resigned myself unto the LORD of all creatures.					When his Lord said to him, "Resign thyself to me," he said, "I resign myself to the Lord of the Worlds."
91	126	2	And Abraham bequeathed this religion to his children, and Jacob did the same, saying, My children, verily GOD hath chosen this religion for you, therefore die not, unless ye also be resigned.					And this to his children did Abraham bequeath, and Jacob also, saying, "O my children! truly God hath chosen a religion for you; so die not unless ye be also Muslims."
91	127	2	Were ye present when Jacob was at the point of death? when he said to his sons, Whom will ye worship after me? They answered, We will worship thy GOD, and the GOD of thy fathers Abraham, and Ismael, and Isaac, one GOD, and to him will we be resigned.					Were ye present when Jacob was at the point of death?53 when he said to his sons, "Whom will ye worship when I am gone?" They said, "We will worship thy God and the God of thy fathers Abraham and Ismael and Isaac, one God, and to Him are we surrendered (Muslims)."	53 "At the time when our father Jacob quitted this world, be summoned his twelve sons and said to them, Hearken to your father Israel (Gen. xlix. 2). Have ye any doubts in your hearts concerning the Holy One, Blessed be He! They said, Hear, O Israel, our Father. As there is no doubt in thy heart, so neither is there in ours. For the Lord is our God, and He is one." Midr. Rabbah on Gen. par. 98, and on Deut. par. 2. Comp. also Targ. Jer. on Deut. vi. 4. Tract. Pesachim, 56.
91	128	2	That people are now passed away, they have what they have gained,l and ye shall have what ye gain; and ye shall not be questioned concerning that which they have done.	l Or deserved. The Mohammedan notion, as to the imputation of moral actions to man, which they call gain, or acquisition, is sufficiently explained in the Preliminary Discourse.				That people have now passed away; they have the reward of their deeds, and ye shall have the meed of yours: but of their doings ye shall not be questioned.
91	129	2	They say, Become Jews or Christians that ye may be directed. Say, Nay we follow the religion of Abraham the orthodox, who was no idolater.					They say, moreover, "Become Jews or Christians that ye may have the true guidance." SAY: Nay! the religion of Abraham, the sound in faith,54 and not one of those who join gods with God!	54 See Sura [lxxiii.] xvi. 121, n., p. 209.
91	130	2	Say, We believe in GOD, and that which hath been sent down unto us, and that which hath been sent down unto Abraham, and Ismael, and Isaac, and Jacob, and the tribes, and that which was delivered unto Moses, and Jesus, and that which was delivered unto the prophets from their LORD: We make no distinction between any of them, and to GOD are we resigned.		Kitáb-i-Íqán, part II, paragraph 191, p. 176 link	No distinction do We make between any of them.		Say ye: "We believe in God, and that which hath been sent down to us, and that which hath been sent down to Abraham and Ismael and Isaac and Jacob and the tribes: and that which hath been given to Moses and to Jesus, and that which was given to the prophets from their Lord. No difference do we make between any of them: and to God are we resigned (Muslims)."
91	131	2	Now if they believe according to what ye believe, they are surely directed, but if they turn back, they are in schism. GOD shall support thee against them, for he is in the hearer, the wise.					If therefore they believe even as ye believe, then have they true guidance; but if they turn back, then do they cut themselves off from you: and God will suffice to protect thee against them, for He is the Hearer, the Knower.55	55 Ibn Batutah assures us (vol. ii. 10) that when in the 14th century he visited Basra, he saw in the mosque the copy of the Koran which the Caliph Othman had in his hands when murdered, and that the marks of his blood were still visible at the words of this verse. Othman's originals are also said to be preserved in Egypt, Morocco, Damascus, Mecca, and Medina. See M. Quatremere in Journ. Asiatique, Juillet, 1838.
91	132	2	The baptism of GODm have we received, and who is better than GOD to baptize? him do we worship.	m By baptism is to be understood the religion which GOD instituted in the beginning; because the signs of it appear in the person who professes it, as the signs of water appear in the clothes of him that is baptized.1 1 Jallalo’ddin.				Islam is the Baptism of God,56 and who is better to baptise than God? And Him do we serve.	56 The original simply has Baptism of God. This may be understood either of Islam generally, or, with Ullmann, in the more restricted sense of circumcision. Perhaps Muhammad used the word advisedly as a hint to the Christians of his land, that in the reception of his religion consisted the true new birth.
91	133	2	Say, Will ye dispute with us concerning GOD,n who is our LORD, and your LORD? we have our works, and ye have your works, and unto him are we sincerely devoted.	n These words were revealed because the Jews insisted that they first received the scriptures, that their Keblah was more ancient, and that no prophets could arise among the Arabs; and therefore if Mohammed was a prophet, he must have been of their nation.2 2 Idem.				SAY: Will ye dispute with us about God? when He is our Lord and your Lord! We have our works and ye have your works; and we are sincerely His.
91	134	2	Will ye say, truly Abraham, and Ismael, and Isaac, and Jacob, and the tribes were Jews or Christians? Say, are ye wiser, or GOD? And who is more unjust than he who hideth the testimony which he hath received from GOD?o But GOD is not regardless of that which ye do.	o The Jews are again accused of corrupting and suppressing the prophecies in the Pentateuch relating to Mohammed.				Will ye say, "Verily Abraham, and Ismael, and Isaac, and Jacob, and the tribes, were Jews or Christians?" SAY: Who knoweth best, ye, or God? And who is more in fault than he who concealeth the witness which he hath from God? But God is not regardless of what ye do.
91	135	2	That people are passed away, they have what they have gained, and ye shall have what ye gain, nor shall ye be questioned concerning that which they have done.					That people have now passed away: they have the reward of their deeds, and for you is the meed of yours; but of their doings ye shall not be questioned.
91	136	2	The foolish men will say, What hath turned them from their Keblah, towards which they formerly prayed?p Say unto GOD belongeth the east and the west: he directeth whom he pleaseth into the right way.	p At first, Mohammed and his followers observed no particular rite in turning their faces towards any certain place, or quarter of the world, when they prayed; it being declared to be perfectly indifferent.3 Afterwards, when the prophet fled to Medina, he directed them to turn towards the temple of Jerusalem (probably to ingratiate himself with the Jews), which continued to be their Keblah for six or seven months; but either finding the Jews too intractable, or despairing otherwise to gain the pagan Arabs, who could not forget their respect to the temple of Mecca, he ordered that prayers for the future should be towards the last. This change was made in the second year of the Hejra,4 and occasioned many to fall from him, taking offence at his inconstancy.5 3 See before, p. 13. 4 Vide Abulfeda, Vit. Moham. p. 54. 5 Jallalo’ddin.				The foolish ones will say, "What hath turned them from the kebla which they used?" SAY: The East and the West are God's. He guideth whom he will into the right path.
91	137	2	Thus have we placed you, O Arabians, an intermediate nation,q that ye may be witness against the rest of mankind, and that the apostle may be a witness against you.	q This seems to be the sense of the words; though the commentators6 will have the meaning to be that the Arabians are here declared to be a most just and good nation. 6 Idem. Yahya, &c.				Thus have we made you a central people,57 that ye may be witnesses in regard to mankind, and that the apostle may be a witness in regard to you.	57 Or, intermediate, i.e., according to the commentators, not addicted to excess, just. Ullm. ein vermittelndes Volk, zwischen Juden und Christen die Mitte haltend.
91	138	2	We appointed the Keblah, towards which thou didst formerly pray, only that we might know him who followeth the apostle, from him who turneth back on the heels;r though this change seem a great matter, unless unto those whom GOD hath directed. But GOD will not render your faith of none effect;s for GOD is gracious and merciful unto man.	r i.e., Returneth to Judaism. s Or will not suffer it to go without its reward, while ye prayed towards Jerusalem.	Kitáb-i-Íqán, part I, paragraph 55, p. 52 link	We did not appoint that which Thou wouldst have to be the Qiblih, but that We might know him who followeth the Apostle from him who turneth on his heels.		We appointed the kebla which thou formerly hadst, only that we might know him who followeth the apostle, from him who turneth on his heels: The change is a difficulty, but not to those whom God hath guided. But God will not let your faith58 be fruitless; for unto man is God Merciful, Gracious.	58 In having prayed towards Jerusalem.
91	139	2	We have seen thee turn about thy face towards heaven with uncertainty, but we will cause thee to turn thyself towards a Keblah that will please thee. Turn, therefore, thy face towards the holy temple of Mecca; and wherever ye be, turn your faces towards that place. They to whom the scripture hath been given, know this to be truth from their LORD. GOD is not regardless of that which ye do.		Kitáb-i-Íqán, part I, paragraph 54, p. 50 link	We behold Thee from above, turning Thy face to heaven; but We will have Thee turn to a Qiblih which shall please Thee.		We have seen thee turning thy face towards every part of Heaven; but we will have thee turn to a kebla which shall please thee. Turn then thy face towards the sacred Mosque,59 and wherever ye be, turn your faces towards that part. They, verily, to whom "the Book" hath been given, know this to be the truth from their Lord: and God is not regardless of what ye do.	59 Of Mecca. This change of the Kebla from Jerusalem to Mecca shows that this part of the Sura was revealed at a time when the breach between Muhammad and the Jews was past healing; i.c. in the first half of the second year of the Hejira. See Thilo's. Cod. Apoc. p. 21, n.
91	140	2	Verily although thou shouldest show unto those to whom the scripture hath been given all kinds of signs, yet they will not follow thy Keblah, neither shalt thou follow their Keblah; nor will one part of them follow the Keblah of the other. And if thou follow their desires, after the knowledge which hath been given thee, verily thou wilt become one of the ungodly.					Even though thou shouldest bring every kind of sign to those who have received the Scriptures, yet thy kebla they will not adopt; nor shalt thou adopt their kebla; nor will one part of them adopt the kebla of the other. And if, after the knowledge which hath come to thee, thou follow their wishes, verily then wilt thou become of the unrighteous.
91	141	2	They to whom we have given the scripture know our apostle, even as they know their own children, but some of them hide the truth, against their own knowledge.					They to whom we have given the Scriptures know him–the apostle–even as they know their own children: but truly a part of them do conceal the truth, though acquainted with it.60	60 That is, the Jews are really convinced of the truth of Muhammad's mission.
91	142	2	Truth is from thy LORD, therefore thou shalt not doubt.					The truth is from thy Lord. Be not then of those who doubt.
91	143	2	Every sect hath a certain tract of heaven to which they turn themselves in prayer; but do ye strive to run after good things; wherever ye be, GOD will bring you all back at the resurrection, for GOD is almighty.		Kitáb-i-Íqán, part I, paragraph 54, p. 50 link	All have a quarter of the Heavens to which they turn.		All have a quarter of the Heavens to which they turn them; but wherever ye be, hasten emulously after good: God will one day bring you all together; verily, God is all-powerful.
91	144	2	And from what place soever thou comest forth, turn thy face towards the holy temple, for this is truth from thy LORD; neither is GOD regardless of that which ye do.					And from whatever place thou comest forth, turn thy face toward the sacred Mosque; for this is the truth from thy Lord; and God is not inattentive to your doings.
91	145	2	From what place soever thou comest forth, turn thy face towards the holy temple; and wherever ye be, thitherward turn your faces, lest men have matter of dispute against you; but as for those among them who are unjust doers, fear them not, but fear me, that I may accomplish my grace upon you, and that ye may be directed.		Kitáb-i-Íqán, part II, paragraph 245, p. 221 link	Turn Thou Thy face towards the sacred Mosque.		And from whatever place thou comest forth, turn thy face toward the sacred Mosque; and wherever ye be, to that part turn your faces, lest men have cause of dispute against you: but as for the impious among them, fear them not; but fear me, that I may perfect my favours on you, and that ye may be guided aright.
91	146	2	As we have sent unto you an apostle from among you,t to rehearse our signs unto you, and to purify you, and to teach you the book of the Koran and wisdom, and to teach you that which ye knew not:	t That is, of your own nation.				And we sent to you an apostle from among yourselves to rehearse our signs unto you, and to purify you, and to instruct you in "the Book," and in the wisdom, and to teach you that which ye knew not:
91	147	2	therefore remember me, and I will remember you, and give thanks unto me, and be not unbelievers.					Therefore remember me: I will remember you; and give me thanks and be not ungrateful.
91	148	2	O true believers, beg assistance with patience and prayer, for GOD is with the patient.					O ye who believe! seek help with patience and with prayer, for God is with the patient.
91	149	2	And say not of those who are slain in fight for the religion of GOD,u that they are dead; yea, they are living:x but ye do not understand.	u The original words are literally, who are slain in the way of GOD; by which expression, frequently occurring in the Korân, is always meant war undertaken against unbelievers for the propagation of the Mohammedan faith. x The souls of martyrs (for such they esteem those who die in battle against infidels), says Jallalo’ddin, are in the crops of green birds, which have liberty to fly wherever they please in paradise, and feed on the fruits thereof.				And say not of those who are slain on God's path61 that they are Dead; nay, they are Living! But ye understand not.	61 That is, warring with the infidels. The precise date of verses 148-152 depends upon whether this passage refers to the battle of Bedr or Ohod.
91	150	2	We will surely prove you by afflicting you in some measure with fear, and hunger, and decrease of wealth, and loss of lives, and scarcity of fruits: but bear good tidings unto the patient,					With somewhat of fear and hunger, and loss of wealth, and lives, and fruits, will we surely prove you: but bear good tidings to the patient,
91	151	2	who, when a misfortune befalleth them, say, We are GOD'S and unto him shall we surely return.y	y An expression frequently in the mouths of the Mohammedans, when under any great affliction, or in any imminent danger.	The Seven Valleys (The Valley of Knowledge) link Gems of Divine Mysteries, p. 26, paragraph 33 link Gems of Divine Mysteries, p. 71, paragraph 104 link	MG: Verily, we are from God and to Him shall we return. BWC: Verily we are God's, and to Him shall we return. BWC: Verily we are God's, and to Him shall we return.		Who when a mischance chanceth them, say, "Verily we are God's, and to Him shall we return:"62	62 These words are constantly used by the pious Muslims when in any trouble.
91	152	2	Upon them shall be blessings from their LORD and mercy, and they are the rightly directed.					On them shall be blessings from their Lord, and mercy: and these!–they are the rightly guided.
91	153	2	Moreover Safa and Merwah are two of the monuments of God: whoever therefore goeth on pilgrimage to the temple of Mecca or visiteth it, it shall be no crime in him, if he compass them both.z And as for him who voluntarily performeth a good work; verily GOD is grateful and knowing.	z Safâ and Merwâ are two mountains near Mecca, whereon were anciently two idols, to which the pagan Arabs used to pay a superstitious veneration.1 Jallalo’ddin says this passage was revealed because the followers of Mohammed made a scruple of going round these mountains, as the idolaters did. But the true reason of his allowing this relic of ancient superstition seems to be the difficulty he found in preventing it. Abul Kâsem Hebato’llah thinks these last words are abrogated by those other, Who will reject the religion of Abraham, except he who hath infatuated his souls?2 So that he will have the meaning to be quite contrary to the letter, as if it had been, it shall be no crime in him if he do not compass them. However, the expositors are all against him3, and the ceremony of running between these two hills is still observed at the pilgrimage.4 1 See the Prelim. Disc. Sect. I. 2 See before, p. 15. 3 Vide Marracci in Alc. p. 69, &c 4 See the Prelim. Disc. Sect. IV.				Verily, Safa and Marwah63 are among the monuments of God: whoever then maketh a pilgrimage to the temple, or visiteth it, shall not be to blame if he go round about them both. And as for him who of his own accord doeth what is good–God is Grateful, Knowing.	63 Hills in the sacred territory of Mecca, which had long been objects of superstitious reverence to the idolatrous Arabs, on which account the Muslims were at first unwilling to include them among the sacred places.
91	154	2	They who conceal any of the evident signs, or the direction which we have sent down, after what we have manifested unto men in the scripture, GOD shall curse them; and they who curse shall curse them.a	a That is, the angels, the believers, and all things in general.5 But Yahya interprets it of the curses which will be given to the wicked, when they cry out because of the punishment of the sepulchre,6 by all who hear them, that is, by all creatures except men and genii. 5 Jallalo’ddin. 6 See Prelim. Disc. Sect. IV				They who conceal aught that we have sent down, either of clear proof or of guidance, after what we have so clearly shewn to men in the Book,64 God shall curse them, and they who curse shall curse them.	64 The Pentateuch. See verse 141.
91	155	2	But as for those who repent and amend, and make known what they concealed, I will be turned unto them, for I am easy to be reconciled and merciful.					But as for those who turn to me, and amend and make known the truth, even unto them will I turn me, for I am He who Turneth, the Merciful.
91	156	2	Surely they who believe not, and die in their unbelief, upon them shall be the curse of GOD, and of the angels, and of all men;					Verily, they who are infidels and die infidels,–these! upon them shall be the malison of God and of angels and of all men:
91	157	2	they shall remain under it forever, their punishment shall not be alleviated, neither shall they be regarded.b	b Or, as Jallalo’ddin expounds it, GOD will not wait for their repentance.				Under it shall they remain for ever: their torment shall not be lightened, and God will not even look upon them!
91	158	2	Your GOD is one GOD; there is no GOD but He, the most merciful.					Your God is one God:65 there is no God but He, the Compassionate, the Merciful.	65 This and the three following verses are probably Meccan, as also verses 167-171.
91	159	2	Now in the creation of heaven and earth, and the vicissitude of night and day, and in the ship which saileth in the sea, loaden with what is profitable for mankind, and in the rain water which GOD sendeth from heaven, quickening thereby the dead earth, and replenishing the same with all sorts of cattle, and in the change of winds, and the clouds that are compelled to do servicec between heaven and earth, are signs to people of understanding:	c The original word signifies properly that are pressed or compelled to do personal service without hire; which kind of service is often exacted by the eastern princes of their subjects, and is called by the Greek and Latin writers, Angaria. The scripture often mentions this sort of compulsion by force.7 7 Matth. v. 41; xxvii. 32, &c.				Assuredly in the creation of the Heavens and of the Earth; and in the alternation of night and day; and in the ships which pass through the sea with what is useful to man; and in the rain which God sendeth down from Heaven, giving life by it to the earth after its death, and by scattering over it all kinds of cattle; and in the change of the winds, and in the clouds that are made to do service between the Heaven and the Earth;–are signs for those who understand.
91	160	2	yet some men take idols beside GOD, and love them as with the love due to GOD; but the true believers are more fervent in love towards GOD. Oh that they who act unjustly did perceive,d when they behold their punishment, that all power belongeth unto GOD, and that he is severe in punishing!	d Or it may be translated, Although the ungodly will perceive, &c. But some copies instead of yara, in the third person, read tara, in the second; and then it must be rendered, Oh if thou didst see when the ungodly behold their punishment, &c.				Yet there are men who take to them idols along with God, and love them with the love of God: But stronger in the faithful is the love of God. Oh! the impious will see, when they see their chastisement, that all power is God's, and that God is severe in chastising.
91	161	2	When those who have been followed shall separate themselves from their followers,e and shall see the punishment, and the cords of relation between them shall be cut in sunder;	e That is, when the broachers or heads of new sects shall at the last day forsake or wash their hands of their disciples, as if they were not accomplices in their superstitions.				When those who have had followers66 shall declare themselves clear from their followers after that they have seen the chastisement, and when the ties between them shall be cut asunder;	66 The ringleaders of infidelity and idolatrous faiths.
91	162	2	the followers shall say, If we could return to life, we would separate ourselves from them, as they have now separated themselves from us. So GOD will show them their works; they shall sigh grievously, and shall not come forth from the fire of hell.					The followers shall say, "Could we but return to life we would keep ourselves clear from them, as they have declared themselves clear of us." So will God shew them their works! Sighing is upon them! but, forth from the fire they come not.
91	163	2	O men, eat of that which is lawful and good on the earth; and tread not in the steps of the devil, for he is your open enemy.		Selections from the Writings of the Báb (2 Excerpts from the Qayyúmu'l-Asmá, Chapter LI, within pp. 56-57) link	BWC: follow not the steps of the Evil One, for he prompteth you to walk in the ways of impiety and wickedness; he is, in truth, your declared enemy.		Oh men! eat of that which is lawful and good on the earth, but follow not the steps of Satan, for he is your avowed enemy:
91	164	2	Verily he commandeth you evil and wickedness, and that ye should say that of GOD which ye know not.					He only enjoineth you evil and wickedness, and that ye should aver of God that which ye know not.
91	165	2	And when it is said unto them who believe not, Follow that which GOD hath sent down; they answer, Nay, but we will follow that which we found our fathers practise. What? though their fathers knew nothing, and were not rightly directed?					And when it is said to them, "Follow ye that which God hath sent down;" they say, "Nay, we follow the usages which we found with our fathers." What! though their fathers were utterly ignorant and devoid of guidance?
91	166	2	The unbelievers are like unto one who crieth aloud to that which heareth not so much as his calling, or the sound of his voice. They are deaf, dumb, and blind, therefore do they not understand.					The infidels resemble him who shouteth aloud to one who heareth no more than a call and cry! Deaf, Dumb, blind: therefore they have no understanding.
91	167	2	O true believers, eat of the good things which we have bestowed on you for food, and return thanks unto GOD, if ye serve him.					O ye who believe! eat of the good things with which we have supplied you, and give God thanks if ye are His worshippers.
91	168	2	Verily he hath forbidden you to eat that which dieth of itself, and blood and swine's flesh, and that on which any other name but GOD'S hath been invocated.f But he who is forced by necessity, not lusting, nor returning to transgress, it shall be no crime in him if he eat of those things, for GOD is gracious and merciful.	f For this reason, whenever the Mohammedans kill any animal for food, they always say, Bismi llah, or In the name of GOD; which, if it be neglected, they think it not lawful to eat of it.				But that which dieth of itself, and blood, and swine's flesh, and that over which any other name than that of God hath been invoked, is forbidden you. But he who shall partake of them by constraint, without lust or wilfulness, no sin shall be upon him. Verily God is Indulgent, Merciful.
91	169	2	Moreover they who conceal any part of the scripture which GOD hath sent down unto them, and sell it for a small price, they shall swallow into their bellies nothing but fire; GOD shall not speak unto them on the day of resurrection, neither shall he purify them, and they shall suffer a grievous punishment.					They truly who hide the Scriptures which God hath sent down, and barter them for a mean price–these shall swallow into their bellies nought but fire. God will not speak to them, or assoil them, on the day of the Resurrection: and theirs shall be a grievous torment.
91	170	2	These are they who have sold direction for error, and pardon for punishment: but how great will their suffering be in the fire!					These are they who have bartered guidance for error, and pardon for torment; But how great their endurance in fire!67	67 Freyt. Lex. vol. ii. p. 477 Quid eos agere coegit quemadmodum damnati agunt? But Mar. Quanta erit sustinentia corum!
91	171	2	This they shall endure, because GOD sent down the book of the Koran with truth, and they who disagree concerning that book are certainly in a wide mistake.					This shall be their doom, because God had sent down "the Book" with the very truth. And verily they who dispute about that Book are in a far-gone severance from it.
91	172	2	It is not righteousness that ye turn your faces in prayer towards the east and the west, but righteousness is of him who believeth in GOD and the last day, and the angels, and the scriptures, and the prophets; who giveth money for GOD'S sake unto his kindred, and unto orphans, and the needy, and the stranger, and those who ask, and for redemption of captives; who is constant at prayer, and giveth alms; and of those who perform their covenant, when they have covenanted, and who behave themselves patiently in adversity, and hardships, and in time of violence; these are they who are true, and these are they who fear GOD.		Kitáb-i-Íqán, part I, paragraph 101, p. 93 link The Secret of Divine Civilization, p. 96 link	There is no piety in turning our faces toward the east or toward the west, but he is pious who believeth in God and the Last Day. MG: There is no righteousness in turning your faces toward the East or the West, but he is righteous who believeth in God, and the last day, and the angels, and the Scriptures, and the Prophets; who for the love of God disburseth his wealth to his kindred, and to orphans, and the needy and the wayfarer, and those who ask, and for ransom; who observeth prayer, and payeth the legal alms, and who is of those who perform their covenant when they have covenanted, and are patient under ills and hardships, and in time of trouble: these are they who are just, and these are they who fear the Lord.		There is no piety in turning your faces toward the east or the west, but he is pious who believeth in God, and the last day, and the angles, and the Scriptures, and the prophets; who for the love of God disburseth his wealth to his kindred, and to the orphans, and the needy, and the wayfarer, and those who ask, and for ransoming; who observeth prayer, and payeth the legal alms, and who is of those who are faithful to their engagements when they have engaged in them, and patient under ills and hardships, and in time of trouble: these are they who are just, and these are they who fear the Lord.
91	173	2	O true believers, the law of retaliation is ordained you for the slain: the free shall die for the free, and the servant for the servant, and a woman for a woman:g but he whom his brother shall forgive may be prosecuted, and obliged to make satisfaction according to what is just, and a fine shall be set on himh with humanity.	g This is not to be strictly taken; for according to the Sonna, a man also is to be put to death for the murder of a woman. Regard is also to be had to difference in religion, so that a Mohammedan, though a slave, is not to be put to death for an infidel, though a freeman.1 But the civil magistrates do not think themselves always obliged to conform to this last determination of the Sonna. 1 Jallalo’ddin. h This is the common practice in Mohammedan countries, particularly in Persia,2 where the relations of the deceased may take their choice, either to have the murderer put into their hands to be put to death, or else to accept of a pecuniary satisfaction. 2 Vide Chardin Voyage de Perse, t. ii. p. 299, &c.				O believers! retaliation for bloodshedding is prescribed to you: the free man for the free, and the slave for the slave, and the woman for the woman: but he to whom his brother shall make any remission,68 is to be dealt with equitably; and to him should he pay a fine with liberality.	68 To whom his brother, that is, any Arab or believer, shall remit the penalty of death.
91	174	2	This is indulgence from your LORD, and mercy. And he who shall transgress after this, by killing the murderer, shall suffer a grievous punishment.					This is a relaxation69 from your Lord and a mercy. For him who after his shall transgress,70 a sore punishment!	69 Of the stricter Mosaic lex talionis, as well of the ante-Islamitic Arabian custom, by which the killing of a slave was avenged by the death of a free man, and the killing of a woman by taking the life of a man. See Freyt. Einl. p. 193. Comp. Ex. xxi. 23. 70 That is, by killing the manslayer.
91	175	2	And in this law or retaliation ye have life, O ye of understanding, that peradventure ye may fear.		Summons of the Lord of Hosts (Súriy-Haykal, paragraph 237) link A Traveler’s Narrative, p. 71 link	BWC: In punishment will ye find life, O men of insight! EGB: And in retaliation ye have life, O people of understanding.		But in this law of retaliation is your security for life, O men of understanding! to the intent that ye may fear God.
91	176	2	It is ordained you, when any of you is at the point of death, if he leave any goods, that he bequeath a legacy to his parents, and kindred, according to what shall be reasonable.i This is a duty incumbent on those who fear GOD.	i That is, the legacy was not to exceed a third part of the testator’s substance, nor to be given where there was no necessity. But this injunction is abrogated by the law concerning inheritances.				It is prescribed to you, when any one of you is at the point of death, if he leave goods, that he bequeath equitably to his parents and kindred. This is binding on those who fear God.
91	177	2	But he who shall change the legacy, after he hath heard it bequeathed by the dying person, surely the sin thereof shall be on those who change it, for GOD is he who heareth and knoweth.				But as for him who after he hath heard the bequest shall change it, surely the wrong of this shall be on those who change it: verily, God Heareth, Knoweth.
91	178	2	Howbeit he who apprehendeth from the testator any mistake or injustice, and shall compose the matter between them, that shall be no crime in him, for GOD is gracious and merciful.					But he who feareth from the testator any mistake or wrong, and shall make a settlement between the parties–that shall be no wrong in him: verily, God is Lenient, Merciful.
91	179	2	O true believers, a fast is ordained you, as it was ordained unto those before you, that ye may fear GOD.					O believers! a Fast is prescribed to you as it was prescribed to those before you, that ye may fear God,
91	180	2	A certain number of days shall ye fast: but he among you who shall be sick, or on a journey, shall fast an equal number of other days. And those who cank keep it, and do not, must redeem their neglect by maintaining of a poor man.l And he who voluntarily dealeth better with the poor man than he is obliged, this shall be better for him. But if ye fast, it will be better for you, if ye knew it.	k The expositors differ much about the meaning of this passage, thinking it very improbable that people should be left entirely at liberty either to fast or not, on compounding for it in this manner. Jallalo’ddin, therefore, supposes the negative particle not to be understood, and that this is allowed only to those who are not able to fast, by reason of age or dangerous sickness; whether they would fast or maintain a poor man, which liberty was soon after taken away, and this passage abrogated by the following, Therefore let him who shall be present in this month, fast the same month. Yet this abrogation, he says, does not extend to women with child or that give suck, lest the infant suffer. Al Zamakhshari, having first given an explanation of Ebn Abbâs, who, by a different interpretation of the Arabic word Yotikûnaho, which signifies can or are able to fast, renders it, Those who find great difficulty therein, &c., adds an exposition of his own, by supposing something to be understood, according to which the sense will be, Those who can fast and yet have a legal excuse to break it, must redeem it, &c. l According to the usual quantity which a man eats in a day and the custom of the country.3 3 Jallalo’ddin.				For certain days. But he among you who shall be sick, or on a journey, shall fast that same number of other days: and as for those who are able to keep it and yet break it, the expiation of this shall be the maintenance of a poor man. And he who of his own accord performeth a good work, shall derive good from it: and good shall it be for you to fast if ye knew it.
91	181	2	The month of Ramadan shall ye fast, in which the Koran was sent down from heaven,n a direction unto men, and declarations of direction, and the distinction between good and evil. Therefore, let him among you who shall be present in this month, fast the same month; but he who shall be sick, or on a journey, shall fast the like number of other days. GOD would make this an ease unto you, and would not make it a difficulty unto you; that ye may fulfil the number of days, and glorify GOD, for that he hath directed you, and that ye may give thanks.	m See the Prelim. Disc. Sect. IV. n i.e., At home, and not in a strange country, where the fact cannot be performed, or on a journey.				As to the month Ramadhan in which the Koran was sent down to be man's guidance, and an explanation of that guidance, and of that illumination,71 as soon as any one of you observeth the moon, let him set about the fast; but he who is sick, or upon a journey, shall fast a like number of other days. God wisheth you ease, but wisheth not your discomfort, and that you fulfil the number of days, and that you glorify God for his guidance, and that you be thankful.	71 On the word Furquan, see Sura [1xv.] xxi. 49.
91	182	2	When my servants ask thee concerning me, Verily I am near; I will hear the prayer of him that prayeth, when he prayeth unto me: but let them hearken unto me, and believe in me, that they may be rightly directed.					And when my servants ask thee concerning me, then will I be nigh unto them. I will answer the cry of him that crieth, when he crieth unto me: but let them hearken unto me, and believe in me, that they may proceed aright.
91	183	2	It is lawful for you, on the night of the fast, to go in unto your wives;o they are a garmentp unto you, and ye are a garment unto them. GOD knoweth that ye defraud yourselves therein, wherefore he turneth unto you, and forgiveth you. Now, therefore, go in unto them; and earnestly desire that which GOD ordaineth you, and eat and drink, until ye can plainly distinguish a white thread from a black thread by the daybreak: then keep the fast until night, and go not in unto them, but be constantly present in the places of worship. These are the prescribed bounds of GOD, therefore draw not near them to transgress them. Thus GOD declareth his signs unto men, that ye may fear him.	o In the beginning of Mohammedism, during the fast, they neither lay with their wives, nor ate nor drank after supper. But both are permitted by this passage.1 1 Jallalo’ddin. p A metaphorical expression, to signify the mutual comfort a man and his wife find in each other.				You are allowed on the night of the fast to approach your wives: they are your garment and ye are their garment.72 God knoweth that ye defraud yourselves therein, so He turneth unto you and forgiveth you! Now, therefore, go in unto them with full desire for that which God hath ordained for you; and eat and drink until ye can discern a white thread from a black thread73 by the daybreak: then fast strictly till night, and go not in unto them, but rather pass the time in the Mosques. These are the bounds set up by God: therefore come not near them. Thus God maketh his signs clear to men that they may fear Him.74	72 A mutual comfort to each other. 73 Thus Misch. Berachoth, 1, 2, "Prayer is to be said as soon as one can distinguish between a blue and white thread." 74 Judging from the minuteness of the precepts laid down in this and the following verses to 193, it would appear that they were added at a late period of Muhammad's residence at Medina.
91	184	2	Consume not your wealth among yourselves in vain; nor present it unto judges, that ye may devour part of men's substance unjustly, against your own consciences.					Consume not your wealth among yourselves in vain things, nor present it to judges that ye may consume a part of other men's wealth unjustly, while ye know the sin which ye commit.
91	185	2	They will ask thee concerning the phases of the moon: Answer, They are times appointed unto men, and to show the season of the pilgrimage to Mecca. It is not righteousness that ye enter your houses by the back parts thereof,q but righteousness is of him who feareth GOD. Therefore enter your houses by their doors; and fear GOD, that ye may be happy.	q Some of the Arabs had a superstitious custom after they had been at Mecca (in pilgrimage, as it seems), on their return home, not to enter their house by the old door, but to make a hole through the back part for a passage, which practice is here reprehended.				They will ask thee of the new moons. SAY: They are periods fixed for man's service and for the Pilgrimage. There is no piety in entering your houses at the back,75 but piety consists in the fear of God. Enter your houses then by their doors; and fear God that it may be well with you.	75 Such appears to have been the superstitious custom of the Arabs after their return from pilgrimages to Mecca.
91	186	2	And fight for the religion of GOD against those who fight against you; but transgress not by attacking them first, for GOD loveth not the transgressors.		Kitáb-i-Íqán, part II, paragraph 200, p. 182 link	They are periods appointed unto men.		And fight for the cause of God against those who fight against you: but commit not the injustice of attacking them first: God loveth not such injustice:
91	187	2	And kill them wherever ye find them, and turn them out of that whereof they have dispossessed you; for temptation to idolatry is more grievous than slaughter; yet fight not against them in the holy temple, until they attack you therein; but if they attack you, slay them there. This shall be the reward of infidels.					And kill them wherever ye shall find them, and eject them from whatever place they have ejected you; for civil discord76 is worse than carnage: yet attack them not at the sacred Mosque, unless they attack you therein; but if they attack you, slay them. Such the reward of the infidels.	76 Their driving you out of Mecca; or, the temptation (to idolatry).
91	188	2	But if they desist, GOD is gracious and merciful.					But if they desist, then verily God is Gracious, Merciful.
91	189	2	Fight therefore against them, until there be no temptation to idolatry, and the religion be GOD'S; but if they desist, then let there be no hostility, except against the ungodly.					Fight therefore against them until there be no more civil discord, and the only worship be that of God: but if they desist, then let there be no hostility, save against the wicked.
91	190	2	A sacred month for a sacred month,r and the holy limits of Mecca, if they attack you therein, do ye also attack them therein in retaliation; and whoever transgresseth against you by so doing, do ye transgress against him in like manner as he hath transgressed against you, and fear GOD, and know that GOD is with those who fear him.	r As to these sacred months, wherein it was unlawful for the ancient Arabs to attack one another, see the Prelim. Disc. Sect. VII.				The sacred month and the sacred precincts are under the safeguard of reprisals:77 whoever offereth violence to you, offer ye the like violence to him, and fear God, and know that God is with those who fear Him.	77 Lit. the sacred month for the sacred month, and the sacred precincts or things (for) reprisals. The meaning of this difficult passage is that in wars for the cause of religion, the sacred month and the temple of Mecca may be made the time and scene of contests, which then and there are usually prohibited. For the most accurate information as to the Pilgrimage, see Freytag, Einl. 418.
91	191	2	Contribute out of your substance toward the defence of the religion of GOD, and throw not yourselves with your own hands into perdition;s and do good, for GOD loveth those who do good.	s i.e., Be not accessory to your own destruction, by neglecting your contributions towards the wars against infidels, and thereby suffering them to gather strength.				Give freely for the cause of God, and throw not yourselves with your own hands into ruin;78 and do good, for God loveth those who do good.	78 This shows that Muhammad inculcated the doctrine of entire freedom of the will.
91	192	2	Perform the pilgrimage of Mecca, and the visitation of GOD; and, if ye be besieged, send that offering which shall be the easiest; and shave not your heads,t until your offering reacheth the place of sacrifice. But, whoever among you is sick, or is troubled with any distemper of the head, must redeem the shaving his head, by fasting, or alms, or some offering.u When ye are secure from enemies, he who tarrieth in the visitation of the temple of Meccax until the pilgrimage, shall bring that offering which shall be the easiest. But he who findeth not anything to offer, shall fast three days in the pilgrimage, and seven when ye are returned: they shall be ten days complete. This is incumbent on him whose family shall not be present at the holy temple. And fear GOD, and know that GOD is severe in punishing.	t For this was a sign they had completed their vow, and performed all the ceremonies of the pilgrimage.1 1 Jallalo’ddin. u That is, either by fasting three days, or feeding six poor people, or sacrificing a sheep. x This passage is somewhat obscure. Yahya interprets it of him who marries a wife during the visitation, and performs the pilgrimage the year following. But Jallalo’ddin expounds it of him who stays within the sacred enclosures, in order to complete the ceremonies which (as it should seem) he had not been able to do within the prescribed time.				Accomplish the Pilgrimage and the Visitation79 of the holy places in honour of God: and if ye be hemmed in by foes, send whatever offering shall be the easiest: and shave not your heads until the offering reach the place of sacrifice. But whoever among you is sick, or hath an ailment of the head, must satisfy by fasting, or alms, or an offering. And when ye are safe from foes, he who contents himself with the Visitation of the holy places, until the Pilgrimage, shall bring whatever offering shall be the easiest. But he who findeth nothing to offer, shall fast three days in the Pilgrimage itself, and seven days when ye return: they shall be ten days in all. This is binding on him whose family shall not be present at the sacred Mosque. And fear God, and know that God is terrible in punishing.	79 The greater Pilgrimage, which every Muslim is bound to perform once in his life, is the Hadjat el Farz (the one obligatory Pilgrimage), or the Hadjat el Islam. The Umrah, or little pilgrimage, may be performed at any time except the pilgrimage season, and its ceremonies are much fewer. They are described by Lieut. Burton in his "Pilgrimage," vol. iii. ch. xxviii.
91	193	2	The pilgrimage must be performed in the known months:y whosoever therefore purposeth to go on pilgrimage therein, let him not know a woman, nor transgress, nor quarrel in the pilgrimage. The good which ye do, GOD knoweth it. Make provision for your journey; but the best provision is piety and fear me, O ye of understanding.	y i.e., Shawâl, Dhu’lkaada, and Dhu’lhajja. See the Preliminary Discourse, Sect. IV.				Let the Pilgrimage be made in the months already known:80 whoever therefore undertaketh the Pilgrimage therein, let him not know a woman, nor transgress, nor wrangle in the Pilgrimage. The good which ye do, God knoweth it. And provide for your journey; but the best provision is the fear of God: fear me, then, O men of understanding!	80 Namely, Shawâl, Dhu'lkaada, and Dhu'lhajja.
91	194	2	It shall be no crime in you, if ye seek an increase from your LORD, by trading during the pilgrimage. And when ye go in processionz from Arafat,a remember GOD near the holy monument;b and remember him for that he hath directed you, although ye were before this of the number of those who go astray.	z The original word signifies to rush forward impetuously; as the pilgrims do when they proceed from Arafat to Mozdalifa. a A mountain near Mecca, so called because Adam there met and knew his wife, after a long separation.2 Yet others say that Gabriel, after he had instructed Abraham in all the sacred ceremonies, coming to Arafat, there asked him if he knew the ceremonies which had been shown him; to which Abraham answering in the affirmative, the mountain had thence its name.3 2 See before, p. 5, note f. 3 Al Hasan. b In Arabic, al Masher al harâm. It is a mountain in the farther part of Mozdalifa, where it is said Mohammed stood praying and praising God, till his face became extremely shining.4 Bobovious calls it Farkh5, but the true name seems to be Kazah; the variation being occasioned only by the different pointing of the Arabic letters. 4 Jallalo’ddin. 5 Bobov. de Peregr. Meccana, p. 15.				It shall be no crime in you if ye seek an increase from your Lord;81 and when ye pour swiftly on from Arafat, then remember God near the holy monument; and remember Him, because He hath guided you who before this were of those who went astray:	81 By trading during the Hadj.
91	195	2	Therefore go in procession from whence the people go in procession, and ask pardon of GOD, for GOD is gracious and merciful.					Then pass on quickly82 where the people quickly pass, and ask pardon of God, for God is Forgiving, Merciful.	82 The pilgrims move on very rapidly when in the immediate neighbourhood of the Holy Places.
91	196	2	And when ye have finished your holy ceremonies, remember GOD, according as ye remember your fathers, or with a more reverent commemoration. There are some men who say, O LORD, give us our portion in this world; but such shall have no portion in the next life:					And when ye have finished your holy rites, remember God as ye remember your own fathers, or with a yet more intense remembrance! Some men there are who say, "O our Lord! give us our portion in this world:" but such shall have no portion in the next life:
91	197	2	and there are others who say, O LORD, give us good in this world and also good in the next world, and deliver us from the torment of hell fire.					And some say, "O our Lord! give us good in this world and good in the next, and keep us from the torment of the fire."
91	198	2	They shall have a portion of that which they have gained: GOD is swift in taking an account.c	c For he will judge all creatures, says Jallalo’ddin, in the space of half a day.				They shall have the lot which they have merited: and God is swift to reckon.
91	199	2	Remember GOD the appointed number of days:d but if any haste to depart from the valley of Mina in two days, it shall be no crime in him. And if any tarry longer, it shall be no crime in him, in him who feareth GOD. Therefore fear GOD, and know that unto him ye shall be gathered.	d i.e., Three days after slaying the sacrifices.				Bear God in mind during the stated days: but if any haste away83 in two days, it shall be no fault in him: And if any tarry longer, it shall be no fault in him, if he fear God. Fear God, then, and know that to Him shall ye be gathered.	83 From the valley of Mina.
91	200	2	There is a man who causeth thee to marvele by his speech concerning this present life, and calleth God to witness that which is in his heart, yet he is most intent in opposing thee;	e This person was al Akhnas Ebn Shoraik, a fair-spoken dissembler, who swore that he believed in Mohammed, and pretended to be one of his friends, and to contemn this world. But GOD here reveals to the prophet his hypocrisy and wickedness.1 1 Jallalo’ddin.				A man there is84 who surpriseth thee by his discourse concerning this life present. He taketh God to witness what is in his heart; yet is he the most zealous in opposing thee:	84 Said to have been one Al Akhnas Ibn Shoraik, a dissembler with Muhammad.
91	201	2	and when he turneth away from thee, he hasteth to act corruptly in the earth, and to destroy that which is sown, and springeth up:f but GOD loveth not corrupt doing.	f Setting fire to his neighbour’s corn, and killing his asses by night.2 2 Idem.				And when he turneth his back on thee, he runneth through the land to enact disorders therein, and layeth waste the fields and flocks: but God loveth not the disorder.
91	202	2	And if one say unto him, Fear GOD; pride seizeth him, together with wickedness; but hell shall be his reward, and an unhappy couch shall it be.					And when it is said to him, "Fear God," the pride of sin seizeth him: but he shall have his fill of Hell; and right wretched the couch!
91	203	2	There is also a man who selleth his soul for the sake of those things which are pleasing unto GOD;g and GOD is gracious unto his servants.	g The person here meant was one Soheib, who being persecuted by the idolaters of Mecca, forsook all he had, and fled to Medina.3 3 Idem.				A man, too, there is85 who selleth his very self out of desire to please God: and God is good to his servants.	85 Sohaib, when he joined the standard of Muhammad, left all his property in the hands of the infidels.
91	204	2	O true believers, enter into the true religion wholly, and follow not the steps of Satan, for he is your open enemy.		The Secret of Divine Civilization, p. 97 link The Secret of Divine Civilization, p. 85 link	MG: A man, too, there is who selleth his very self out of desire to please God. MG: out of desire to please the Lord		O believers! enter completely into the true religion, and follow not the steps of Satan, for he is your declared enemy.
91	205	2	If ye have slipped after the declarations of our will have come unto you, know that GOD is mighty and wise.					But if ye lapse after that our clear signs86 have come to you, know that God is Mighty, Wise.	86 Verses 204-210 are probably addressed to those Muslims who were desirous to observe certain parts of the Jewish law.
91	206	2	Do the infidels expect less than that GOD should come down to them overshadowed with clouds, and the angels also? but the thing is decreed, and to GOD shall all things return.					What can such expect but that God should come down to them overshadowed with clouds, and the angels also, and their doom be sealed? And to God shall all things return.
91	207	2	Ask the children of Israel how many evident signs we have showed them; and whoever shall change the grace of GOD after it shall have come unto him, verily GOD will be severe in punishing him.		Kitáb-i-Íqán, part I, paragraph 83, p. 75 link Kitáb-i-Íqán, part II, paragraph 152, p. 144 link Selections from the Writings of the Báb (2 Excerpts from the Qayyúmu'l-Asmá, Chapter XLVI, p. 56) link	What can such expect but that God should come down to them overshadowed with clouds?		Ask the children of Isreal how many clear signs we have given them. But if any man shall alter the boon87 of God after it shall have reached him, assuredly God will be vehement in punishing him.	87 The Koran.
91	208	2	The present life was ordained for those who believe not, and they laugh the faithful to scorn; but they who fear GOD shall be above them, on the day of the resurrection: for GOD is bountiful unto whom he pleaseth without measure.					This present life is prepared for those who believe not, and who mock at the faithful. But they who fear God shall be above them on the day of resurrection; and God is bounteous without measure to whom He will.
91	209	2	Mankind was of one faith, and GOD sent prophets bearing good tidings, and denouncing threats and sent down with them the scripture in truth, that it might judge between men of that concerning which they disagreed: and none disagreed concerning it, except those to whom the same scriptures were delivered, after the declarations of GOD'S will had come unto them, out of envy among themselves. And GOD directed those who believed, to that truth concerning which they disagreed, by his will: for GOD directeth whom he pleaseth into the right way.					Mankind was but one people;88 and God sent prophets to announce glad tidings and to warn; and He sent down with them the Book of Truth, that it might decide the disputes of men; and none disputed but those to whom the Book had been given, after the clear tokens had reached them,–being full of mutual jealousy. And God guided those who believed to the truth of that about which, by his permission, they had disputed; for God guideth whom he pleaseth into the straight path.	88 That is, there was originally but one religion in the world.
91	210	2	Did ye think ye should enter paradise, when as yet no such thing had happened unto you, as hath happened unto those who have been before you? They suffered calamity, and tribulation, and were afflicted; so that the apostle, and they who believed with him, said: When will the help of GOD come? Is not the help of GOD nigh?					Think ye to enter Paradise, when no such things have come upon you, as on those who flourish before you? Ills and troubles tried them; and so tossed were they by trials, that the Apostle and they who shared his faith, said, "When will the help of God come?"–Is not the help of God nigh?
91	211	2	They will ask thee what they shall bestow in alms: Answer, The good which ye bestow, let it be given to parents, and kindred, and orphans, and the poor and the stranger. Whatsoever good ye do, GOD knoweth it.					They will ask thee what they shall bestow in alms. SAY: Let the good which ye bestow be for parents, and kindred, and orphans, and the poor, and the wayfarer; and whatever good ye do, of a truth God knoweth.
91	212	2	War is enjoined you against the Infidels; but this is hateful unto you:					War is prescribed to you: but from this ye are averse.
91	213	2	yet perchance ye hate a thing which is better for you, and perchance ye love a thing which is worse for you: but GOD knoweth and ye know not.					Yet haply ye are averse from a thing, though it be good for you, and haply ye love a thing though it be bad for you: And God knoweth; but ye, ye know not.
91	214	2	They will ask thee concerning the sacred month, whether they may war therein: Answer, To war therein is grievous; but to obstruct the way of GOD, and infidelity towards him, and to keep men from the holy temple, and to drive out his people from thence, is more grievous in the sight of GOD, and the temptation to idolatry is more grievous than to kill in the sacred months. They will not cease to war against you, until they turn you from your religion, if they be able: but whoever among you shall turn back from his religion, and die an infidel, their works shall be vain in this world, and the next; they shall be the companions of hell fire, they shall remain therein forever.					They will ask thee concerning war in the Sacred Month. SAY: To war therein is bad, but to turn aside from the cause of God, and to have no faith in Him, and in the Sacred Temple, and to drive out its people, is worse in the sight of God; and civil strife is worse than bloodshed. They will not cease to war against you until they turn you from your religion, if they be able: but whoever of you shall turn from his religion and die an infidel, their works shall be fruitless in this world, and in the next: they shall be consigned to the fire; therein to abide for aye.
91	215	2	But they who believe, and who fly for the sake of religion, and fight in GOD's cause, they shall hope for the mercy of GOD; for GOD is gracious and merciful.					But they who believe, and who fly their country, and fight in the cause of God may hope for God's mercy: and God is Gracious, Merciful.
91	216	2	They will ask thee concerning wineh and lots:i Answer, In both there is great sin, and also some things of use unto men;k but their sinfulness is greater than their use. They will ask thee also what they shall bestow in alms:	h Under the name of wine all sorts of strong and inebriating liquors are comprehended.1 1 See the Prelim. Disc. Sect. V. i The original word, al Meiser, properly signifies a particular game performed with arrows, and much in use with the pagan Arabs. But by lots we are here to understand all games whatsoever, which are subject to chance or hazard, as dice, cards, &c.2 2 See ibid. k From these words some suppose that only drinking to excess and too frequent gaming are prohibited.3 And the moderate use of wine they also think is allowed by these words of the 16th chapter, And of the fruits of palm-trees and grapes ye obtain inebriating drink, and also good nourishment. But the more received opinion is, that both drinking wine or other strong liquors in any quantity, and playing at any game of chance, are absolutely forbidden.4 3 Vide Jallalo’ddin et al Zamakhshari. 4 See the Prelim. Disc. ubi sup.				They will ask thee concerning wine89 and games of chance. SAY: In both is great sin, and advantage also, to men; but their sin is greater than their advantage. They will ask thee also what they shall bestow in alms:	89 Comp. Sura [c.] iv. 42, and [cxiv.] v. 99, 100.
91	217	2	Answer, What ye have to spare. Thus GOD showeth his signs unto you, that peradventure ye might seriously think					SAY: What ye can spare. Thus God sheweth you his signs that ye may ponder
91	218	2	of this present world, and of the next. They will also ask thee concerning orphans: Answer, To deal righteously with them is best;					On this present world, and on the next. They will also ask thee concerning orphans. SAY: Fair dealing with them is best;
91	219	2	and if ye intermeddle with the management of what belongs to them, do them no wrong; they are your brethren: GOD knoweth the corrupt dealer from the righteous; and if GOD please, he will surely distress you,l for GOD is mighty and wise.	l viz., By his curse, which shall certainly bring to nothing what ye shall wrong the orphans of.				But if ye mix yourselves up (in their affairs)–they are your brethren: God knoweth the foul dealer from the fair: and, if God pleased, he could indeed afflict you! Verily, God is Mighty, Wise.
91	220	2	Marry not women who are idolaters, until they believe: verily a maid-servant who believeth, is better than an idolatress, although she please you more. And give not women who believe in marriage to the idolaters, until they believe: for verily a servant who is a true believer, is better than an idolater, though he please you more.				Memorandum from the Research Department on Monogamy, Sexual Equality, Marital Equality, and the Supreme Tribunal (27 June 1996) link	Marry not idolatresses until they believe; a slave who believeth is better than an idolatress, though she please you more. And wed not your daughters to idolaters until they believe; for a slave who is a believer, is than better an idolater, though he please you.
91	221	2	They invite unto hell fire, but GOD inviteth unto paradise and pardon through his will, and declareth his signs unto men, that they may remember.					They invite to the Fire; but God inviteth to Paradise, and to pardon, if he so will, and maketh clear his signs to men that they may remember.
91	222	2	They will ask thee also concerning the courses of women: Answer, They are a pollution: therefore separate yourselves from women in their courses, and go not near them, until they be cleansed. But when they are cleansed, go in unto them as GOD hath commanded you,m for GOD loveth those who repent, and loveth those who are clean.	m But not while they have their courses, nor by using preposterous venery.1 1 Ebn Abbas, Jallalo’ddin.				They will also question thee as to the courses of women. SAY: They are a pollution. Separate yourselves therefore from women and approach them not, until they be cleansed. But when they are cleansed, go in unto them as God hath ordained for you. Verily God loveth those who turn to Him, and loveth those who seek to be clean.
91	223	2	Your wives are your tillage, go in therefore unto your tillage in what manner soever ye will:n and do first some act that may be profitable unto your souls;o and fear GOD, and know that ye must meet him; and bear good tidings unto the faithful.	n It has been imagined that these words allow that preposterous lust, which the commentators say is forbidden by the preceding; but I question whether this can be proved.2 2 Jallalo’ddin, Yahya, al Zamakhshari Vide Lucret. de Rer. Nat. l. 4, v. 1258, &c. o i.e., Perform some act of devotion or charity.				Your wives are your field: go in, therefore, to your field as ye will; but do first some act for your souls' good: and fear ye God, and know that ye must meet Him; and bear these good tidings to the faithful.
91	224	2	Make not GOD the object of your oaths,p that ye will deal justly, and be devout, and make peace among men;q for God is he who heareth and knoweth.	p So as to swear frequently by him. The word translated object, properly signifies a butt to shoot at with arrows.3 3 Jallalo’ddin. q Some commentators4 expound this negatively, That ye will not deal justly, nor be devout, &c. For such wicked oaths, they say, were customary among the idolatrous inhabitants of Mecca; which gave occasion to the following saying of Mohammed: When your swear to do a thing, and afterwards find it better to do otherwise, do that which is better, and make void your oath. 4 Idem. Yahya.				Swear not by God, when ye make oath, that ye will be virtuous and fear God, and promote peace among men; for God is He who Heareth, Knoweth.
91	225	2	GOD will not punish you for an inconsiderate wordr in your oaths; but he will punish you for that which your hearts have assented unto: GOD is merciful and gracious.	r When a man swears inadvertently, and without design.				God will not punish you for a mistake in your oaths: but He will punish you for that which your hearts have done. God is Gracious, Merciful.
91	226	2	They who vow to abstain from their wives, are allowed to wait four months:s but if they go back from their vow, verily GOD is gracious and merciful;t	s That is, they may take so much time to consider; and shall not, by a rash oath, be obliged actually to divorce them. t i.e., If they be reconciled to their wives within four months, or after, they may retain them, and GOD will dispense with their oath.				They who intend to abstain from their wives shall wait four months; but if they go back from their purpose, then verily God is Gracious, Merciful:
91	227	2	and if they resolve on a divorce, GOD is he who heareth and knoweth.					And if they resolve on a divorce, then verily God is He who Heareth, Knoweth.
91	228	2	The women who are divorced shall wait concerning themselves until they have their courses thrice,u and it shall not be lawful for them to conceal that which GOD hath created in their wombs,x if they believe in GOD and the last day; and their husbands will act more justly to bring them back at this time, if they desire a reconciliation. The women ought also to behave towards their husbands in like manner as their husbands should behave towards them, according to what is just: but the men ought to have a superiority over them. GOD is mighty and wise.	u This is to be understood of those only with whom the marriage has been consummated; for as to the others there is no time limited. Those who are not quite past childbearing (which a woman is reckoned to be after her courses cease, and she is fifty-five lunar years, or about fifty-three solar years old), and those who are too young to have children, are allowed three months only; but they who are with child must wait till they be delivered.5 5 Jallalo’ddin. x That is, they shall tell the real truth, whether they have their courses, or be with child, or not; and shall not, by deceiving their husband, obtain a separation from him before the term be accomplished: lest the first husband’s child should, by that means, go to the second; or the wife, in case of the first husband’s death, should set up her child as his heir, or demand her maintenance during the time she went with such child, and the expenses of her lying-in, under pretence that she waited not her full prescribed time.6 6 Yahya.				The divorced shall wait the result, until they have had their courses thrice, nor ought they to conceal what God hath created in their wombs, if they believe in God and the last day; and it will be more just in their husbands to bring them back when in this state, if they desire what is right. And it is for the women to act as they (the husbands) act by them, in all fairness; but the men are a step above them. God is Mighty, Wise.
91	229	2	Ye may divorce your wives twice; and then either retain them with humanity, or dismiss them with kindness. But it is not lawful for you to take away anything of what ye have given them, unless both fear that they cannot observe the ordinances of GOD.y And if ye fear that they cannot observe the ordinance of GOD, it shall be no crime in either of them on account of that for which the wife shall redeem herself.z These are the ordinances of GOD; therefore transgress them not; for whoever transgresseth the ordinances of GOD, they are unjust doers.	y For if there be a settled aversion on either side, their continuing together may have very ill, and perhaps fatal consequences. z i.e., If she prevail on her husband to dismiss her, by releasing part of her dowry.				Ye may divorce your wives twice: Keep them honourably, or put them away with kindness. But it is not allowed you to appropriate to yourselves aught of what ye have given to them, unless both fear that they cannot keep within the bounds90 set up by God. And if ye fear that they cannot observe the ordinances of God, no blame shall attach to either of you for what the wife shall herself give for her redemption. These are the bounds of God: therefore overstep them not; for whoever oversteppeth the bounds of God, they are evil doers.	90 Limits, fences. The word is Talmudic. Thus Pirke Aboth, i. "The men of the great synagogue said . . . Make a fence for the law;" and iii. 13, "Tradition is a fence to the law."
91	230	2	But if the husband divorce her a third time, she shall not be lawful for him again, until she marry another husband. But if he also divorce her, it shall be no crime in them if they return to each other, if they think they can observe the ordinances of GOD, and these are the ordinances of GOD, he declareth them to people of understanding.					But if the husband divorce her a third time, it is not lawful for him to take her again, until she shall have married another husband; and if he also divorce her, then shall no blame attach to them if they return to each other, thinking that they can keep within the bounds fixed by God. And these are the bounds of God; He maketh them clear to those who have knowledge.
91	231	2	But when ye divorce women, and they have fulfilled their pre-scribed time, either retain them with humanity, or dismiss them with kindness; and retain them not by violence, so that ye transgress;a for he who doth this surely injureth his own soul. And make not the signs of GOD a jest: but remember GOD'S favor towards you, and that he hath sent down unto you the book of the Koran, and wisdom admonishing you thereby; and fear GOD, and know that GOD is omniscient.	a viz., By obliging them to purchase their liberty with part of their dowry.				But when ye divorce women, and the time for sending them away is come, either retain them with generosity, or put them away with generosity: but retain them not by constraint so as to be unjust towards them. He who doth so, doth in fact injure himself. And make not the signs of God a jest; but remember God's favour toward you, and the Book and the Wisdom which He hath sent down to you for your warning, and fear God, and know that God's knowledge embraceth everything.
91	232	2	But when ye have divorced your wives, and they have fulfilled their prescribed time, hinder them not from marrying their husbands, when they have agreed among themselves according to what is honourable. This is given in admonition unto him among you who believeth in GOD, and the last day. This is most righteous for you, and most pure. GOD knoweth, but ye know not.					And when ye divorce your wives, and they have waited the prescribed time, hinder them not from marrying their husbands when they have agreed among themselves in an honourable way. This warning is for him among you who believeth in God and in the last day. This is most pure for you, and most decent. God knoweth, but ye know not.
91	233	2	Mothers after they are divorced shall give suck unto their children two full years, to him who desireth the time of giving suck to be completed; and the father shall be obliged to maintain them and clothe them in the mean time, according to that which shall be reasonable. No person shall be obliged beyond his ability. A mother shall not be compelled to what is unreasonable on account of her child nor a father on account of his child. And the heir of the father shall be obliged to do in like manner. But if they choose to wean the child before the end of two years, by common consent, and on mutual consideration, it shall be no crime in them. And if ye have a mind to provide a nurse for your children, it shall be no crime in you, in case ye fully pay what ye offer her, according to that which is just. And fear GOD, and know that GOD seeth whatsoever ye do.					Mothers, when divorced, shall give suck to their children two full years,91 if the father desire that the suckling be completed; and such maintenance and clothing as is fair for them, shall devolve on the father. No person shall be charged beyond his means. A mother shall not be pressed unfairly for her child, nor a father for his child: And the same with the father's heir. But if they choose to wean the child by consent and by bargain, it shall be no fault in them. And if ye choose to have a nurse for your children, it shall be no fault in you, in case ye pay what ye promised her according to that which is fair. Fear God, and know that God seeth what ye do.	91 Comp. Sura [lxxxii.] xxxi. 13.
91	234	2	Such of you as die, and leave wives, their wives must wait concerning themselves four months and ten days,b and when they shall have fulfilled their term, it shall be no crime in you, for that which they shall do with themselves,c according to what is reasonable. GOD well knoweth that which ye do.	b That is to say, before they marry again; and this, not only for decency sake, but that it may be known whether they be with child by the deceased or not. c That is, if they leave off their mourning weeds, and look out for new husbands.				If those of you who die leave wives, they must await their state during four months and ten days; and when this their term is expired, you shall not be answerable for the way in which they shall dispose of themselves fairly. And God is cognisant of what ye do.
91	235	2	And it shall be no crime in you, whether ye make public overtures of marriage unto such women, within the said four months and ten days, or whether ye conceal such your designs in your minds: GOD knoweth that ye will remember them. But make no promises unto them privately, unless ye speak honourable words;					And then shall no blame attach to you in making proposals of marriage92 to such women, or in keeping such intention to yourselves? God knoweth that ye will not forget them. But promise them not in secret, unless ye speak honourable words;	92 Within the four months and ten days.
91	236	2	and resolve not on the knot of marriage until the prescribed time be accomplished; and know that GOD knoweth that which is in your minds, therefore beware of him and know that GOD is gracious and merciful.					And resolve not on the marriage tie until the prescribed time be reached; and know that God knoweth what is in your minds: therefore, beware of Him; and know that God is Gracious, Mild!
91	237	2	It shall be no crime in you, if ye divorce your wives, so long as ye have not touched them, nor settled any dowry on them. And provide for them (he who is at his ease must provide according to his circumstances) necessaries, according to what shall be reasonable. This is a duty incumbent on the righteous.					It shall be no crime in you if ye divorce your wives so long as ye have not consummated the marriage, nor settled any dowry on them. And provide what is needful for them he who is in ample circumstances according to his means, and he who is straitened, according to his means–with fairness: This is binding on those who do what is right.
91	238	2	But if ye divorce them before ye have touched them, and have already settled a dowry on them, ye shall give them half of what ye have settled, unless they release any part, or he release part in whose hand the knot of marriage is;d and if ye release the whole, it will approach nearer unto piety. And not forget liberality among you, for GOD seeth that which ye do.	d i.e., Unless the wife agree to take less than half her dowry, or unless the husband be so generous as to give her more than half, or the whole, which is here approved of as most commendable.				But if ye divorce them before consummation, and have already settled a dowry on them, ye shall give them half of what ye have settled, unless they make a release, or he make a release in whose hand is the marriage tie. But if ye make a release, it will be nearer to piety. And forget not generosity in your relations one towards another; for God beholdeth your doings.
91	239	2	Carefully observe the appointed prayers, and the middle prayer,e and be assiduous therein, with devotion towards GOD.	e Yahya interprets this from a tradition of Mohammed, who, being asked which was the middle prayer, answered, The evening prayer, which was instituted by the prophet Solomon. But Jallalo’ddin allows a greater lattitude, and supposes it may be the afternoon prayer, the morning prayer, the noon prayer, or any other.				Observe strictly the prayers, and the middle93 prayer, and stand up full of devotion towards God.	93 Either the asr, midway between noon and nightfall (see verse 104 above) or the prayer immediately after midday. See note on Sura [c.] iv. 46.
91	240	2	But if ye fear any danger, pray on foot or on horseback; and when ye are safe remember GOD, how he hath taught you what as yet ye knew not.					And if you have any alarm, then pray on foot or riding: but when you are safe, then remember God, how he hath made you to know what ye knew not.
91	241	2	And such of you as shall die and leave wives ought to bequeath their wives a year's maintenance, without putting them out of their houses: but if they go out voluntarily, it shall be no crime in you, for that which they shall do with themselves, according to what shall be reasonable; GOD is mighty and wise.					And94 such of you as shall die and leave wives, shall bequeath their wives a year's maintenance without causing them to quit their homes; but if they quit them of their own accord, then no blame shall attach to you for any disposition they may make of themselves in a fair way. And God is Mighty, Wise.	94 This verse is certainly older than the commencement of Sura iv. which alters the law here laid down.
91	242	2	And unto those who are divorced, a reasonable provision is also due; this is a duty incumbent on those who fear GOD.					And for the divorced let there be a fair provision. This is a duty in those who fear God.
91	243	2	Thus GOD declareth his signs unto you, that ye may understand.					Thus God maketh his signs clear to you that ye may understand.
91	244	2	Hast thou not considered those, who left their habitations, (and they were thousands,) for fear of death?f And GOD said unto them, Die; then he restored them to life, for GOD is gracious towards mankind; but the greater part of men do not give thanks.	f These were some of the children of Israel, who abandoned their dwellings because of a pestilence, or, as others say, to avoid serving in a religious war; but, as they fled, God struck them all dead in a certain valley. About eight days or more after, when their bodies were corrupted, the prophet Ezekiel, the son of Buzi, happening to pass that way, at the sight of their bones wept; whereupon God said to him, Call to them, O Ezekiel, and I will restore them to life. And accordingly on the prophet’s call they all arose, and lived several years after; but they retained the colour and stench of dead corpses as long as they lived, and the clothes they wore changed as black as pitch, which qualities they transmitted to their posterity.1 As to the number of these Israelites the commentators are not agreed; they who reckon least say they were 3,000, and they who reckon most, 70,000. This story seems to have been taken from Ezekiel’s vision of the resurrection of dry bones.2 Some of the Mohammedan writers will have Ezekiel to have been one of the judges of Israel, and to have succeeded Othoniel the son of Caleb. They also call this prophet Ebn al ajûz, or the son of the old woman; because they say his mother obtained him by her prayers in her old age.3 1 Jallalo’ddin, Yahya, Abulfeda, &c. 2 Ezek. xxxvii. 1-10. 3 Al Thalabi, Abu Ishak, &c.				Hast thou not thought on those who quitted their dwellings–and they were thousands–for fear of death?95 God said to them, "Die:" then He restored them to life, for full of bounty towards man is God. But most men give not thanks!	95 Comp. Ezek. xxxvii. 1-10. These Jews are said by some commentators to have abandoned their dwellings through fear of a pestilence (comp. Talmud Sanhed. 92); by others, for fear of being compelled to serve in the wars of God.
91	245	2	Fight for the religion of GOD, and know that GOD is he who heareth and knoweth.					Fight for the cause of God; and know that God is He who Heareth, Knoweth.
91	246	2	Who is he that will lend unto GOD on good usury?g verily he will double it unto him manifold; for GOD contracteth and extendeth his hand as he pleaseth, and to him shall ye return.	g viz., By contributing towards the establishment of his true religion.				Who is he that will lend to God a goodly loan? He will double it to him again and again: God is close, but open handed also: and to Him shall ye return.
91	247	2	Hast thou not considered the assembly of the children of Israel, after the time of Moses; when they said unto their prophet Samuel, Set a king over us, that we may fight for the religion of GOD. The prophet answered, If ye are enjoined to go to war, will ye be near refusing to fight? They answered, And what should ail us that we should not fight for the religion of GOD, seeing we are dispossessed of our habitations, and deprived of our children? But when they were enjoined to go to war, they turned back, except a few of them: and GOD knew the ungodly.					Hast thou not considered96 the assembly of the children of Israel after the death of Moses, when they said to a prophet of theirs, "Set up for us a king; we will do battle for the cause of God?" He said, "May it not be that if to fight were ordained you, ye would not fight?" They said, "And why should we not fight in the cause of God, since we and our children are driven forth from our dwellings?" But when fighting was commanded them, they turned back, save a few of them: But God knew the offenders!	96 This and the seven following verses shew that Muhammad, foreseeing an open rupture with the people of Medina at no distant period, felt it necessary to stimulate the zeal and courage of his partisans by examples from Jewish history.
91	248	2	And their prophet said unto them, Verily GOD hath set Talût,h king over you: they answered, How shall he reign over us, seeing we are more worthy of the kingdom than he, neither is he possessed of great riches? Samuel said, Verily GOD hath chosen him before you, and hath caused him to increase in knowledge and stature, for GOD giveth his kingdom unto whom he pleaseth; GOD is bounteous and wise.	h So the Mohammedans name Saul.				And their prophet said to them, "Now hath God set (Talout) Saul king over you." They said, "How shall he reign over us, when we are more worthy of the kingdom than he, and of wealth he hath no abundance?" He said, "Verily God hath chosen him to be over you, and hath given him increase in knowledge and stature; God giveth his kingdom to whom he pleaseth; and God is Liberal, Knowing!"
91	249	2	And their prophet said unto them, Verily the sign of his kingdom shall be, that the ark shall come unto you:i therein shall be tranquility from your LORD,k and the relicsl which have been left by the family of Moses and the family of Aaron; the angels shall bring it. Verily this shall be a sign unto you, if ye believe.	i This ark, says Jallalo’ddin, contained the images of the prophets, and was sent down from heaven to Adam, and at length came to the Israelites, who put great confidence therein, and continually carried it in the front of their army, till it was taken by the Amalekites. But on this occasion the angels brought it back, in the sight of all the people, and placed it at the feet of Talût; who was thereupon unanimously acknowledged for their king. This relation seems to have arisen from some imperfect tradition of the taking and sending back the ark by the Philistines.4 4 I Sam. iv. v. and vi. k That is, because of the great confidence the Israelites placed in it, having won several battles by its miraculous assistance. I imagine, however, that the Arabic word Sakînat, which signifies tranquillity or security of mind, and is so understood by the commentators, may not improbably mean the divine presence or glory, which used to appear on the ark, and which the Jews express by the same word Shechinah. l These were the shoes and rod of Moses, the mitre of Aaron, a pot of manna, and the broken pieces of the two tables of the law.5 5 Jallalo’ddin.				And their prophet said to them, "Verily, the sign of his kingship shall be that the Ark shall come to you: in it is a pledge of security97 from your Lord and the relics98 left by the family of Moses, and the family of Aaron; the angels shall bear it: Truly herein shall be a sign indeed to you if ye are believers."	97 Ar. Shechinah. See Freytag Lex. in v. This word, as well as the Arabic word for ark (p. 95, n.) betray in their form a Rabbinic origin. 98 The shoes and rod of Moses, the mitre of Aaron, the vase of manna, the fragments of the two tables of the law.
91	250	2	And when Talut departed with his soldiers he said, Verily GOD will prove you by the river: for he who drinketh thereof, shall not be on my side (but he who shall not taste thereof he shall be on my side), except he who drinketh a draught out of his hand. And they drank thereof, except a few of them.m And when they had passed the river, he and those who believed with him, they said, We have no strength to-day, against Jalutn and his forces. But they who considered that they should meet GOD at the resurrection, said, How often hath a small army discomfited a great one, by the will of GOD! and GOD is with those who patiently persevere.	m The number of those who drank out of their hands was about 313.1 It seems that Mohammed has here confounded Saul with Gideon, who by the divine direction took with him against the Midianites such of his army only as lapped water out of their hands, which were 300 men.2 1 Idem, Yahya. 2 Judges vii. n Or Goliath.				And when Saul marched forth with his forces, he said, "God will test you by a river: He who drinketh of it shall not be of my band; but he who shall not taste it, drinking a drink out of the hand excepted, shall be of my band."99 And, except a few of them, they drank of it. And when they had passed it, he and those who believed with him, the former said, "We have no strength this day against (Djalout) Goliath and his forces:" But they who held it as certain that they must meet God, said, "How oft, by God's will, hath a small host vanquished a numerous host! and God is with the steadfastly enduring."	99 Observe the confusion between Gideon and Saul.
91	251	2	And when they went forth to battle against Jalut and his forces, they said, O LORD, pour on us patience, and confirm our feet, and help us against the unbelieving people.		Kitáb-i-Íqán, part II, paragraph 148, p. 139 link	They who held it as certain that they must meet God, said, 'How oft, by God's will, hath a small host vanquished a numerous host!'		And when they went forth against Goliath and his forces, they said, "O our Lord! pour out steadfastness upon us, and set our feet firm, and help us against the infidels!"
91	252	2	Therefore they discomfited them, by the will of GOD, and David slew Jalut. And GOD gave him the kingdom and wisdom, and taught him his will;o and if GOD had not prevented men, the one by the other, verily the earth had been corrupted: but GOD is beneficent towards his creatures.	o Or what he pleased to teach him. Yahya most rationally understands hereby the divine revelations which David received from GOD; but Jallalo’ddin the art of making coats of mail (which the Mohammedans believe was that prophet’s peculiar trade), and the knowledge of the language of birds.				And by the will of God they routed them; and (Daood) David slew Goliath; and God gave him the kingship and wisdom, and taught him according to His will: and were it not for the restraint of one by means of the other, imposed on men by God, verily the earth had been utterly corrupted. But God is bounteous to his creatures.
91	253	2	These are the signs of GOD: we rehearse them unto thee with truth, and thou art surely one of those who have been sent by GOD.					Such are the signs of God: with truth do we rehearse them to thee, for one of the Sent Ones art Thou.
91	254	2	These are the apostles; we have preferred some of them before others; some of them hath GOD spoken unto, and hath exalted the degree of others of them. And we gave unto Jesus the son of Mary manifest signs, and strengthened him with the holy spirit.p And if GOD had pleased, they who came after those apostles would not have contended among themselves, after manifest signs had been shown unto them. But they fell to variance; therefore some of them believed, and some of them believed not; and if GOD had so pleased, they would not have contended among themselves; but GOD doth what he will.	p See before p. 10, note k.				Some of the apostles we have endowed more highly than others: Those to whom God hath spoken, He hath raised to the loftiest grade, and to Jesus the Son of Mary we gave manifest signs, and we strengthened him with the Holy Spirit.100 And if God had pleased, they who came after them would not have wrangled, after the clear signs had reached them. But into disputes101 they fell: some of them believed, and some were infidels; yet if God had pleased, they would not have thus wrangled: but God doth what he will.	100 See verse 81. 101 The drift of these words, which are of such frequent recurrence in the Koran, is, that the former revelations had been abused, and instead of leading them to Islam broke them up into sects and dissentient parties.
91	255	2	O true believers, give alms of that which we have bestowed unto you, before the day cometh wherein there shall be no merchandizing, nor friendship, nor intercession. The infidels are unjust doers.		Kitáb-i-Íqán, part II, paragraph 110, p. 104 link Kitáb-i-Íqán, part II, paragraph 191, p. 177 link A Traveler’s Narrative, p. 73 link	Some of the Apostles We have caused to excel the others. (repeat) EGB: doing what He pleaseth and ordering what He willeth.		O Believers! give alms of that with which we have supplied you, before the day cometh when there shall be no trafficking, nor friendship, nor intercession. And the infidels are the wrong-doers.
91	256	2	GOD! there is no GOD but he;q the living, the self-subsisting: neither slumber nor sleep seizeth him; to him belongeth whatsoever is in heaven, and on earth. Who is he than can intercede with him, but through his good pleasure? He knoweth that which is past, and that which is to come unto them, and they shall not comprehend anything of his knowledge, but so far as he pleaseth. His throne is extended over heaven and earth,r and the preservation of both is no burden unto him. He is the high, the mighty.	q The following seven lines contain a magnificent description of the divine majesty and providence; but it must not be supposed the translation comes up to the dignity of the original. This passage is justly admired by the Mohammedans, who recite it in their prayers; and some of them wear it about them, engraved on an agate or other precious stone.3 3 Vide Bobov. de Prec. Moham. p. 5, et Reland. Dissert. de Gemmis Arab p. 235, 239. r This throne, in Arabic called Corsi, is by the Mohammedans supposed to be God’s tribunal, or seat of justice; being placed under that other called al Arsh, which they say is his imperial throne. The Corsi allegorically signifies the divine providence, which sustains and governs the heaven and the earth, and is infinitely above human comprehension.4 4 Vide D’Herbelot, Bibl. Orient. Art. Corsi.				God! There is no God but He; the Living, the Eternal; Nor slumber seizeth Him, nor sleep; His, whatsoever is in the Heavens and whatsoever is in the Earth! Who is he that can intercede with Him but by His own permission? He knoweth what hath been before them and what shall be after them; yet nought of His knowledge shall they grasp, save what He willeth. His Throne reacheth over the Heavens and the Earth, and the upholding of both burdeneth Him not; and He is the High, the Great!
91	257	2	Let there be no violence in religion.s Now is right direction manifestly distinguished from deceit: whoever therefore shall deny Tagut,t and believe in GOD, he shall surely take hold on a strong handle, which shall not be broken; GOD is he who heareth and seeth.	s This passage was particularly directed to some of Mohammed’s first proselytes, who, having sons that had been brought up in idolatry or Judaism, would oblige them to embrace Mohammedism by force.1 1 Jallalo’ddin. t This word properly signifies an idol, or whatever is worshipped besides GOD–particularly the two idols of the Meccans, Allât and al Uzza; and also the devil, or any seducer.				Let there be no compulsion in Religion.102 Now is the right way made distinct from error. Whoever therefore shall deny Thagout103 and believe in God–he will have taken hold on a strong handle that shall not be broken: and God is He who Heareth, Knoweth.	102 This verse must have been revealed before Muhammad felt himself secure in his new position at Medina. 103 A name applied to an idol or idols especially Allat and Ozza, the ancient idols of the Meccans. The termination of the word Thagout is more Hebraic than pure Arabic, and literally means error.
91	258	2	GOD is the patron of those who believe; he shall lead them out of darkness into light:		A Traveler’s Narrative, p. 76 link	EGB: Most Firm Handle		God is the patron of believers: He shall bring them out of darkness into light:
91	259	2	but as to those who believe not, their patrons are Tagut; they shall lead them from the light into darkness; they shall be the companions of hell fire, they shall remain therein forever.		Tablets of the Divine Plan (4 Tablet to the Bahá’ís of the Western States, within pp. 19-25) link	O: Verily God is the helper of those who have believed. He will lead them from darkness into light.		As to those who believe not, their patrons are Thagout: they shall bring them out of light into darkness: they shall be given over to the fire: they shall abide therein for ever.
91	260	2	Hast thou not considered him who disputed with Abraham concerning his LORD,u because GOD had given him the kingdom? When Abraham said, My LORD is he who giveth life, and killeth: he answered, I give life, and I kill. Abraham said, Verily GOD bringeth the sun from the east, now do thou bring it from the west. Whereupon the infidel was confounded; for GOD directeth not the ungodly people.	u This was Nimrod, who, as the commentators say, to prove his power of life and death by ocular demonstration, caused two men to be brought before him at the same time, one of whom he slew, and saved the other alive. As to this tyrant’s persecution of Abraham, see chapter 21, and the notes thereon.				Hast thou not thought on him104 who disputed with Abraham about his Lord, because God had given him the kingdom? When Abraham said, "My Lord is He who maketh alive and cause to die:" He said, "It is I who make alive and cause to die!" Abraham said, "Since God bringeth the sun from the East, do thou, then, bring it from the West." The infidel was confounded; for God guideth not the evil doers:	104 Nimrod.
91	261	2	Or hast thou not considered how he behaved who passed by a city which had been destroyed, even to her foundations?x He said, How shall GOD quicken this city, after she hath been dead? And GOD caused him to die for an hundred years, and afterwards raised him to life. And GOD said, how long hast thou tarried here? He answered, A day, or part of a day. GOD said, Nay, thou hast tarried here a hundred years. Now look on thy food and thy drink, they are not yet corrupted; and look on thine ass: and this have we done that we might make thee a sign unto men. And look on the bones of thine ass, how we raise them, and afterwards clothe them with flesh. And when this was shown unto him, he said, I know that GOD is able to do all things.	x The person here meant was Ozair or Ezra, who riding on an ass by the ruins of Jerusalem, after it had been destroyed by the Chaldeans, doubted in his mind by what means God could raise the city and its inhabitants again; whereupon God caused him to die, and he remained in that condition 100 years; at the end of which God restored him to life, and he found a basket of figs and a cruse of wine he had with him not in the least spoiled or corrupted; but his ass was dead, the bones only remaining, and these, while the prophet looked on, were raised and clothed with flesh, becoming an ass again, which being inspired with life, began immediately to bray.2 This apocryphal story may perhaps have taken its rise from Nehemiah’s viewing of the ruins of Jerusalem.3 2 Jallalo’ddin, Yahya, &c See D’Herbel. Bibl. Orient. Art. Ozair. 3 Nehem. ii. 12, &c.				Or how he105 demeaned him who passed by a city which had been laid in ruins.106 "How," said he, "shall God give life to this city, after she hath been dead?" And God caused him to die for an hundred years, and then raised him to life. And God said, "How long hast thou waited?" He said, "I have waited a day or part of a day." He said, "Nay, thou hast waited an hundred years. Look on thy food and thy drink; they are not corrupted; and look on thine ass: we would make thee a sign unto men: And look on the bones of thine ass, how we will raise them, then clothe them with flesh." And when this was shewn to him, he said, "I acknowledge that God hath power to do all things."	105 Ozair or Esdras doubted whether Jerusalem could be rebuilt after its destruction by Nebuchadnezzar, and the miracle here narrated, was wrought for his assurance. The fable has its origin in the circuit made by Nehemiah around the ruined city. Neh. ii. 13. 106 Lit. it was falling on its roofs.
91	262	2	And when Abraham said, O LORD, show me how thou wilt raise the dead;y God said, Dost thou not yet believe? He answered, Yea, but I ask this that my heart may rest at ease. GOD said, take therefore four birds, and divide them;z then lay a part of them on every mountain; then call them, and they shall come swiftly unto thee: and know that GOD is mighty and wise.	y The occasion of this request of Abraham is said to have been on a doubt proposed to him by the devil, in human form, how it was possible for the several parts of the corpse of a man which lay on the sea-shore, and had been partly devoured by the wild beasts, the birds, and the fish, to be brought together at the resurrection.4 4 See D’Herbelot, p. 13. z These birds, according to the commentators, were an eagle (a dove, say others), a peacock, a raven and a cock, which Abraham cut to pieces, and mingled their flesh and feathers together, or, as some tell us, pounded all in a mortar, and dividing the mass into four parts, laid them on so many mountains, but kept the heads, which he had preserved whole, in his hand. Then he called them each by their name, and immediately one part flew to the other, till they all recovered their first shape, and then came to be joined to their respective heads.1 This seems to be taken from Abraham’s sacrifice of birds mentioned by Moses,2 with some additional circumstances. 1 Jallalo’ddin. See D’Herbelot, ubi supra. 2 Gen. xv				When Abraham said, "O Lord, shew me how thou wilt give life to the dead!" He said, "Hast thou not believed?" He said, "Yes; but I have asked thee, that my heart may be well assured." He said, "Take, then, four birds,107 and draw them towards thee, and cut them in pieces; then place a part of them on every mountain; then call them and they shall come swiftly to thee: and know thou that God is Might, Wise!"	107 Comp. Gen. xv. 9.
91	263	2	The similitude of those who lay out their substance, for advancing the religion of GOD, is as a grain of corn which produceth seven ears, and in every ear an hundred grains; for GOD giveth twofold unto whom he pleaseth: GOD is bounteous and wise.					The likeness of those who expend their wealth for the cause of God, is that of a grain of corn which produceth seven ears, and in each ear a hundred grains; and God will multiply to whom He pleaseth: God is Liberal, Knowing!
91	264	2	They who lay out their substance for the religion of GOD, and afterwards follow not what they have so laid out by reproaches or mischief,a they shall have their reward with their LORD; upon them shall no fear come, neither shall they be grieved.	a i.e., Either by reproaching the person whom they have relieved with what they have done for him, or by exposing his poverty to his prejudice.3 3 Jallalo’ddin.	Tablets of the Divine Plan (within pp. 3-9, 1 To the Bahá’ís of the Northeastern States) link	O: One grain will bring forth seven sheaves, and every sheaf shall contain one hundred grains.		They who expend their wealth for the cause of God, and never follow what they have laid out with reproaches or harm, shall have their reward with their Lord; no fear shall come upon them, neither shall they be put to grief.
91	265	2	A fair speech and to forgive, is better than alms followed by mischief. GOD is rich and merciful.					A kind speech and forgiveness is better than alms followed by injury. God is Rich, Clement.
91	266	2	O true believers, make not your alms of none effect by reproaching, or mischief, as he who layeth out what he hath to appear unto men to give alms, and believeth not in GOD and the last day. The likeness of such a one is as a flint covered with earth, on which a violent rain falleth, and leaveth it hard. They cannot prosper in anything which they have gained, for GOD directeth not the unbelieving people.					O ye who believe! make not your alms void by reproaches and injury, like him who spendeth his substance to be seen of men, and believeth not in God and in the latter day. The likeness of such an one is that of a rock with a thin soil upon it, on which a heavy rain falleth but leaveth it hard: No profit from their works shall they be able to gain; for God guideth not the unbelieving people.
91	267	2	And the likeness of those who lay out their substance from a desire to please GOD, and for an establishment for their souls, is as a garden on a hill, on which a violent rain falleth, and it bringeth forth its fruits twofold; and if a violent rain falleth not on it, yet the dew falleth thereon: and GOD seeth that which ye do.		2:266, 267 Memorials of the Faithful (within pp. 102-106, Ustád `Alí-Akbar-i-Najjar) link	MG: a heavy rain		And the likeness of those who expend their substance from a desire to please God, and for the stablishing of their souls, is as a garden on a hill, on which the heavy rain falleth, and it yieldeth its fruits twofold; and even if a heavy rain fall not on it, yet is there a dew: God beholdeth your actions.
91	268	2	Doth any of you desire to have a garden of palm-trees and vines,b through which rivers flow, wherein ye may have all kinds of fruits, and that he may attain to old age, and have a weak offspring? then a violent fiery wind shall strike it, so that it shall be burned. Thus GOD declareth his signs unto you, that ye may consider.	b This garden is an emblem of alms given out of hypocrisy, or attended with reproaches, which perish, and will be of no service hereafter to the giver.4 4 Idem.	2:266, 267 (cont.) Memorials of the Faithful (within pp. 102-106, Ustád `Alí-Akbar-i-Najjar) link	MG: a heavy rain		Desireth any one of you a garden of palms and vines through which rivers flow, in which he may have every fruit, and that old age should surprise him there, and that his offspring should be weakly, and that then a fiery violent wind shall strike it so that it shall be burned? Thus God maketh plain his signs to you that ye may reflect.
91	269	2	O true believers, bestow alms of the good things which ye have gained, and of that which we have produced for you out of the earth, and choose not the bad thereof, to give it in alms,					O ye who believe! bestow alms of the good things which ye have acquired, and of that which we have brought forth for you out of the earth, and choose not the bad for almsgiving,
91	270	2	such as ye would not accept yourselves, otherwise than by connivance:c and know that GOD is rich and worthy to be praised.	c That is, on having some amends made by the seller of such goods, either by abatement of the price, or giving something else to the buyer to make up the value.				Such as ye would accept yourselves only by connivance: and know that God is Rich, Praiseworthy.
91	271	2	The devil threateneth you with poverty, and commandeth you filthy covetousness; but GOD promiseth you pardon from himself and abundance: GOD is bounteous and wise.					Satan menaceth you with poverty,108 and enjoineth base actions: but God promiseth you pardon from himself and abundance: God is All-bounteous, Knowing.	108 That is, Satan would dissuade you from liberal contributions by instilling the fear of poverty.
91	272	2	He giveth wisdom unto whom he pleaseth; and he unto whom wisdom is given hath received much good: but none will consider, except the wise of heart.					He giveth wisdom to whom He will: and he to whom wisdom is given, hath had much good given him; but none will bear it in mind, except the wise of heart.
91	273	2	And whatever alms ye shall give, or whatever vow ye shall vow, verily GOD knoweth it; but the ungodly shall have none to help them. If ye make your alms to appear, it is well; but if ye conceal them, and give them unto the poor, this will be better for you, and will atone for your sins; and GOD is well informed of that which ye do.					And whatever alms ye shall give, or whatever vow ye shall vow, of a truth God knoweth it: but they who act unjustly shall have no helpers. Give ye your alms openly?109 it is well. Do ye conceal them and give them to the poor? This, too, will be of advantage to you, and will do away your sins: and God is cognisant of your actions.	109 Comp. Matt. vi. 3, 4.
91	274	2	The direction of them belongeth not unto thee; but GOD directeth whom he pleaseth. The good that ye shall give in alms shall redound unto yourselves; and ye shall not give unless out of desire of seeing the face of GOD.d And what good thing ye shall give in alms, it shall be repaid you, and ye shall not be treated unjustly; unto the poor who are wholly employed in fighting for the religion of GOD, and cannot go to and fro on the earth; whom the ignorant man thinketh rich, because of their modesty: thou shalt know them by this mark, they ask not men with importunity; and what good ye shall give in alms, verily GOD knoweth it.	d i.e., For the sake of a reward hereafter, and not for any worldly consideration.1 1 Jallalo’ddin.				Their guidance is not thine affair, O Muhammad; but God guideth whom he pleaseth. And the good that ye shall give in alms shall redound unto yourselves; and ye shall not give but as seeking the face of God; and whatever good thing ye shall have given in alms, shall be repaid you, and ye shall not be wronged. There are among you the poor, who being shut up to fighting for the cause of God, have it not in their power to strike out into the earth for riches. Those who know them not, think them rich because of their modesty. By this their token thou shalt know them–they ask not of men with importunity: and of whatever good thing ye shall give them in alms, of a truth God will take knowledge.
91	275	2	They who distribute alms of their substance night and day, in private and in public, shall have their reward with the LORD; on them shall no fear come, neither shall they be grieved.					They who give away their substance in alms, by night and day, in private and in public, shall have their reward with their Lord: no fear shall come on them, neither shall they be put to grief.
91	276	2	They who devour usury shall not arise from the dead, but as he ariseth whom Satan hath infected by a touch:e this shall happen to them because they say, Truly selling is but as usury: and yet GOD hath permitted selling and forbidden usury. He therefore who when there cometh unto him an admonition from his LORD abstaineth from usury for the future, shall have what is past forgiven him, and his affair belongeth unto GOD. But whoever returneth to usury, they shall be the companions of hell fire, they shall continue therein forever.	e viz., Like demoniacs or possessed persons, that is, in great horror and distraction of mind and convulsive agitation of body.				They who swallow down usury, shall arise in the resurrection only as he ariseth whom Satan hath infected by his touch. This, for that they say, "Selling is only the like of usury:" and yet God hath allowed selling, and forbidden usury. He then who when this warning shall come to him from his Lord, abstaineth, shall have pardon for the past, and his lot shall be with God. But they who return to usury, shall be given over to the fire; therein shall they abide for ever.
91	277	2	GOD shall take his blessing from usury, and shall increase alms: for GOD loveth no infidel, or ungodly person. But they who believe and do that which is right, and observe the stated times of prayer, and pay their legal alms, they shall have their reward with their LORD: there shall come no fear on them, neither shall they be grieved.					God will bring usury to nought, but will increase alms with usury, and God loveth no infidel, or evil person. But they who believe and do the things that are right, and observe the prayers, and pay the legal impost, they shall have their reward with their Lord: no fear shall come on them, neither shall they be put to grief.
91	278	2	O true believers, fear GOD, and remit that which remaineth of usury,f if ye really believe;	f Or the interest due before usury was prohibited. For this some of Mohammed’s followers exacted of their debtors, supposing they lawfully might.2 2 Idem.				O believers! fear God and abandon your remaining usury, if ye are indeed believers.
91	279	2	but if ye do it not, hearken unto war, which is declared against you from GOD and his apostle: yet if ye repent, ye shall have the capital of your money. Deal not unjustly with others, and ye shall not be dealt with unjustly.					But if ye do it not, then hearken for war on the part of God and his apostle: yet if ye repent, ye shall have the principal of your money. Wrong not, and ye shall not be wronged.
91	280	2	If there be any debtor under a difficulty of paying his debt, let his creditor wait till it be easy for him to do it; but if ye remit it as alms, it will be better for you, if ye knew it.					If any one find difficulty in discharging a debt, then let there be a delay until it be easy for him: but if ye remit it as alms it will be better for you, if ye knew it.
91	281	2	And fear the day wherein ye shall return unto GOD; then shall every soul be paid what it hath gained, and they shall not be treated unjustly.		Compilation: Trustwrothiness: A Cardinal Bahá’í Virtue, no. 2047, by Bahá’u’lláh link	BWC: Respite thy debtor till he findeth means to pay.		Fear the day wherein ye shall return to God: then shall every soul be rewarded according to its desert, and none shall have injustice done to them.
91	282	2	O true believers, when ye bind yourselves one to the other in a debt for a certain time, write it down; and let a writer write between you according to justice, and let not the writer refuse writing according to what GOD hath taught him; but let him write, and let him who oweth the debt dictate, and let him fear GOD his LORD, and not diminish aught thereof. But if he who oweth the debt be foolish, or weak, or be not able to dictate himself, let his agentg dictate according to equity; and call to witness two witnesses of your neighboring men; but if there be not two men, let there be a man and two women of those whom ye shall choose for witnesses: if one of those women should mistake, the other of them will cause her to recollect. And the witnesses shall not refuse, whensoever they shall be called. And disdain not to write it down, be it a large debt, or be it a small one, until its time of payment: this will be more just in the sight of GOD, and more right for bearing witness, and more easy, that ye may not doubt. But if it be a present bargain which ye transact between yourselves, it shall be no crime in you, if ye write it not down. And take witnesses when ye sell one to the other, and let no harm be done to the writer, nor to the witness; which if ye do, it will surely be injustice in you: and fear GOD, and GOD will instruct you, for GOD knoweth all things.	g Whoever manages his affairs, whether his father, heir, guardian, or interpreter.1 1 Jallalo’ddin.				O ye who believe! when ye contract a debt (payable) at a fixed date, write it down, and let the notary faithfully note between you: and let not the notary refuse to note, even as God hath taught him; but let him note it down, and let him who oweth the debt dictate, and let him fear God his Lord, and not diminish aught thereof. But if he who oweth the debt be foolish or weak, or be not able to dictate himself, let his friend dictate for him with fairness; and call to witness two witnesses of your people: but if there be not two men, let there be a man, and two women of those whom ye shall judge fit for witnesses: if the one of them should mistake, the other may cause her to recollect. And the witnesses shall not refuse, whenever they shall be summoned. And disdain not to put the debt in writing, be it large or small, with its time of payment: this will be more just for you in the sight of God, better suited for witnessing, and the best for avoiding doubt. But if the goods be there present, and ye pass them from hand to hand–then it shall be no fault in you not to write it down. And have witnesses when ye sell, and harm not writer or witness: it will be a crime in you to do this. But fear God and God will give you knowledge, for God hath knowledge of all things.
91	283	2	And if ye be on a journey, and find no writer, let pledges be taken: but if one of you trust the other, let him who is trusted return what he is trusted with, and fear GOD his LORD. And conceal not the testimony, for he who concealeth it hath surely a wicked heart: GOD knoweth that which ye do.		Kitáb-i-Íqán, part I, paragraph 76, p. 69 link The Seven Valleys (Preamble) link Gems of Divine Mysteries, p. 28, paragraph 36 link	Fear ye God; God will teach you; MG: Fear God and God will give you knowledge BWC: Fear God and God will give you knowledge.		And if ye be on a journey and shall find no notary, let pledges be taken: but if one of you trust the other, let him who is trusted, restore what he is trusted with, and fear God his Lord. And refuse not to give evidence. He who refuseth is surely wicked at heart: and God knoweth your deeds.
91	284	2	Whatever is in heaven and on earth is GOD'S: and whether ye manifest that which is in your minds, or conceal it, GOD will call you to account for it, and will forgive whom he pleaseth, and will punish whom he pleaseth, for GOD is almighty.					Whatever is in the Heavens and in the Earth is God's: and whether ye bring forth to light what is in your minds or conceal it, God will reckon with you for it; and whom He pleaseth will He forgive, and whom He pleaseth will He punish; for God is All-powerful.
91	285	2	The apostle believeth in that which hath been sent down unto him from his LORD, and the faithful also. Every one of them believeth in GOD, and his angels, and his scriptures, and his apostles: we make no distinction at all between his apostles.h And they say, We have heard, and do obey: we implore thy mercy, O LORD, for unto thee must we return.	h But this, say the Mohammedans, the Jews do, who receive Moses but reject Jesus; and the Christians, who receive both those prophets, but reject Mohammed.2 2 Idem.				The apostle believeth in that which hath been sent down from his Lord, as do the faithful also. Each one believeth in God, and His Angels, and His Books, and His Apostles: we make no distinction between any of His Apostles.110 And they say, "We have heard and we obey. Thy mercy, Lord! for unto thee must we return."	110 This contradicts verse 254, as well as several verses in Sura [1viii.] xix.
91	286	2	GOD will not force any one beyond its capacity: it shall have the good which it gaineth, and it shall suffer the evil which it gaineth. O LORD, punish us not, if we forget, or act sinfully: O LORD, lay not on us a burden like that which thou hast laid on those who have been before us;i neither make us, O LORD, to bear what we have not strength to bear, but be favorable unto us, and spare us, and be merciful unto us. Thou art our patron, help us therefore against the unbelieving nations.	i That is, on the Jews, who, as the commentators tell us, were ordered to kill a man by way of atonement, to give one-fourth of their substance in alms, and to cut off an unclean ulcerous part,3 and were forbidden to eat fat, or animals that divided the hoof, and were obliged to observe the sabbath, and other particulars wherein the Mohammedans are at liberty.4 3 Idem. 4 Yahya.	Kitáb-i-Íqán, part II, paragraph 161, p. 152 link Selections from the Writings of the Báb (2 Excerpts from the Qayyúmu'l-Asmá, Chapter II, within pp. 43-44) link	No distinction do We make between any of His Messengers! BWC: O Lord our God! We have hearkened to the call of Thy Remembrance and obeyed Him. Forgive us our sins. Thou art, verily, the Eternal Truth, and unto Thee, our infallible Retreat, must we all return.		God will not burden any soul beyond its power. It shall enjoy the good which it hath acquired, and shall bear the evil for the acquirement of which it laboured. O our Lord! punish us not if we forget, or fall into sin; O our Lord! and lay not on us a load like that which thou hast laid on those who have been before us; O our Lord! and lay not on us that for which we have not strength: but blot out our sins and forgive us, and have pity on us. Thou art our protector: give us victory therefore over the infidel nations.
97	0	3
97	0	3
97	0	3	CHAPTER III.					SURA III.–THE FAMILY OF IMRAN1 [XCVII.]	1 Verses 1-87 probably belong to the period between the battle of Bedr and Hej. 6.–Muhammad supposed Imran or Amran to be the father of the Virgin Mary (Sura [cix.] lxvi. 12)–Mary and Elizabeth to be sisters; who, with Jesus, John, and Zacharias, make up the family of Imran. It is difficult to avoid the conclusion that Muhammad is guilty of the anachronism of confounding Miriam with the Virgin Mary. On the other hand is the difficulty of conceiving that as the sequence of time and fact is observed with tolerable accuracy in regard to the main features of Jewish and Christian History, he should have fallen into so serious an error, or have so inadvertently adopted, as Mr. Muir supposes, the phraseology of his Jewish informants (amongst whom the only well-known Mary (Miriam) was the daughter of Imran and the sister of Moses) as to have overlooked the discrepancy in their respective dates. But it is possible that Muhammad believed, as some Muslim writers assert, that Miriam's soul and body were miraculously preserved till the time of Jesus in order to become Mary his mother. Certainly the Talmudists fabled that the Angel of Death and the worm of corruption had no power over Miriam. Comp. Babha Bathra, 17. Jos. Ant. iv. 4, 6.
97	0	3	ENTITLED, THE FAMILY OF IMRAN;k REVEALED AT MEDINA	k This name is given in the Korân to the father of the Virgin Mary. See below, p. 35.				MEDINA.–200 Verses
97	0	3	IN THE NAME OF THE MOST MERCIFUL GOD.					In the Name of God, the Compassionate, the Merciful
97	1	3	AL. M.l There is no GOD but GOD, the living, the self-subsisting:	l For the meaning of these letters the reader is referred to the Preliminary Discourse, Sect. III.				ELIF. LAM. MIM.2 God! there is no god but He, the Living, the Merciful!	2 See note, p. 32.
97	2	3	he hath sent down unto thee the book of the Koran with truth, confirming that which was revealed before it; for he had formerly sent down the law, and the gospel a direction unto men; and he had also sent down the distinction between good and evil.					In truth hath He sent down to thee "the Book," which confirmeth those which precede it: For He had sent down the Law, and the Evangel aforetime, as man's Guidance; and now hath He sent down the "Illumination."3 (Furkan.)	3 See Sura xxi. 49, p. 154, n.
97	3	3	Verily those who believe not the signs of GOD shall suffer a grievous punishment; for GOD is mighty, able to revenge.					Verily for those who believe not in the signs of God, is a severe chastisement! And God is Mighty, the Avenger!
97	4	3	Surely nothing is hidden from GOD, of that which is on earth, or in heaven: it is he who formeth you in the wombs, as he pleaseth; there is no GOD but he, the mighty, the wise.					God! nought that is in Earth or that is in Heaven, is hidden unto Him. He it is who formeth you in your mothers' wombs. There is no god but He; the Mighty, the Wise!
97	5	3	It is he who hath sent down unto thee the book, wherein are some verses clear to be understood, they are the foundation of the book; and others are parabolical.m But they whose hearts are perverse will follow that which is parabolical therein, out of love of schism, and a desire of the interpretation thereof; yet none knoweth the interpretation thereof, except God. But they who are well grounded in the knowledge say, We believe therein, the whole is from our LORD; and none will consider except the prudent.	m This passage is translated according to the exposition of al Zamakhshari and al Beidâwi, which seems to be the truest. The contents of the Korân are here distinguished into such passages as are to be taken in the literal sense, and such as require a figurative acceptation. The former being plain and obvious to be understood, compose the fundamental part, or, as the original expresses it, the mother of the book, and contain the principal doctrines and precepts; agreeably to and consistently with which, those passages which are wrapt up in metaphors, and delivered in an enigmatical, allegorical style, are always to be interpreted.5 5 See the Prelim. Disc. Sect. III.	Kitáb-i-Íqán, part I, paragraph 16, p. 17 link Kitáb-i-Íqán, part II, paragraph 237, p. 213 link	None knoweth the meaning thereof except God and them that are well-grounded in knowledge. None knoweth the interpretation thereof but God and they that are well-grounded in knowledge.		He it is who hath sent down to thee "the Book." Some of its signs are of themselves perspicuous;–these are the basis4 of the Book–and others are figurative. But they whose hearts are given to err, follow its figures, craving discord, craving an interpretation; yet none knoweth its interpretation but God. And the stable in knowledge say, "We believe in it: it is all from our Lord." But none will bear this in mind, save men endued with understanding.	4 Lit. mother.
97	6	3	O LORD, cause not our hearts to swerve from truth, after thou hast directed us: and give us from thee mercy, for thou art he who giveth.					O our Lord! suffer not our hearts to go astray after that thou hast once guided us, and give us mercy from before thee; for verily thou art He who giveth.
97	7	3	O LORD, thou shalt surely gather mankind together, unto a day of resurrection: there is no doubt of it, for GOD will not be contrary to the promise.					O our Lord! For the day of whose coming there is not a doubt, thou wilt surely gather mankind together. Verily, God will not fail the promise.
97	8	3	As for the infidels, their wealth shall not profit them anything, nor their children, against GOD: they shall be the fuel of hell fire.					As for the infidels, their wealth, and their children, shall avail them nothing against God. They shall be fuel for the fire.
97	9	3	According to the wont of the people of Pharaoh, and of those who went before them, they charged our signs with a lie; but GOD caught them in their wickedness, and GOD is severe in punishing.					After the wont of the people of Pharaoh, and of those who went before them, they treated our signs as falsehoods. Therefore God laid hold of them in their sins; and God is severe in punishing!
97	10	3	Say unto those who believe not, Ye shall be overcome, and thrown together into hell; and an unhappy couch shall it be.					Say to the infidels: ye shall be worsted, and to Hell shall ye be gathered together; and wretched the couch!
97	11	3	Ye have already had a miracle shown you in two armies, which attacked each other:n one army fought for GOD'S true religion, but the other were infidels; they saw the faithful twice as many as themselves in their eyesight; for GOD strengthened with his help whom he pleaseth. Surely herein was an example unto men of understanding.	n The sign or miracle here meant, was the victory gained by Mohammed in the second year of the Hejra, over the idolatrous Meccans, headed by Abu Sofiân, in the valley of Bedr, which is situate near the sea, between Mecca and Medina. Mohammed’s forces consisted of no more than three hundred and nineteen men, but the enemy’s army of near a thousand, notwithstanding which odds he put them to flight, having killed seventy of the principal Koreish, and taken as many prisoners, with the loss of only fourteen of his own men.1 This was the first victory obtained by the prophet, and though it may seem no very considerable action, yet it was of great advantage to him, and the foundation of all his future power and success. For which reason it is famous in the Arabian history, and more than once vaunted in the Korân,2 as an effect of the divine assistance. The miracle, it is said, consisted in three things: 1. Mohammed, by the direction of the angel Gabriel, took a handful of gravel and threw it toward the enemy in the attack, saying, May their faces be confounded; whereupon they immediately turned their backs and fled. But though the prophet seemingly threw the gravel himself, yet it is told in the Korân,3 that it was not he, but God, who threw it, that is to say, by the ministry of his angel. 2. The Mohammedan troops seemed to the infidels to be twice as many in number as themselves, which greatly discouraged them. And 3. God sent down to their assistance first a thousand and afterwards three thousand angels, led by Gabriel, mounted on his horse Haizûm; and, according to the Korân,4 these celestial auxiliaries really did all the execution, though Mohammed’s men imagined themselves did it, and fought stoutly at the same time. 1 Elmacin. p. 5. Hottinger. Hist. Orient. l. 2, c. 4. Abulfed. Vit. Moham. p. 56, &c. Prideaux’s Life of Mahom. p. 71, &c. 2 See this chapter below, and c. 8 and 32. 3 Cap. 8, not far from the beginning. 4 Ibid.				Ye have already had a sign5 in the meeting of the two hosts. The one host fought in the cause of God, and the other was infidel. To their own eyesight, the infidels saw you twice as many as themselves: And God aided with his succour whom He would: And in this truly was a lesson for men endued with discernment.	5 In the battle of Bedr, Muhammad, with 319 followers routed 1000 Meccans, A.H. 2.
97	12	3	The love and eager desire of wives, and children, and sums heaped up of gold and silver, and excellent horses, and cattle, and land, is prepared for men: this is the provision of the present life; but unto GOD shall be the most excellent return.					Fair-seeming to men is the love of pleasures from women and children, and the treasured treasures of gold and silver, and horses of mark, and flocks, and cornfields! Such the enjoyment of this world's life. But God! goodly the home with Him.
97	13	3	Say, Shall I declare unto you better things than this? For those who are devout are prepared with their LORD gardens through which rivers flow; therein shall they continue forever: and they shall enjoy wives free from impurity, and the favor of GOD; for GOD regardeth his servants					SAY: Shall I tell you of better things than these, prepared for those who fear God, in His presence? Theirs shall be gardens, beneath whose pavilions the rivers flow, and in which shall they abide for aye: and wives of stainless purity, and acceptance with God: for God regardeth his servants–
97	14	3	who say, O LORD, we do sincerely believe; forgive us therefore our sins, and deliver us from the pain of hell fire:					Who say, "O our Lord! we have indeed believed; pardon us our sins, and keep us from the torment of the fire;"–
97	15	3	the patient, and the lovers of truth, and the devout, and the almsgivers, and those who ask pardon early in the morning.					The patient, and the truthful, the lowly, and the charitable, and they who seek pardon at each daybreak.
97	16	3	GOD hath borne witness that there is no GOD but he; and the angels, and those who are endowed with wisdom, profess the same; who executeth righteousness; there is no GOD but he; the mighty, the wise.					God witnesseth that there is no god but He: and the angels, and men endued with knowledge, stablished in righteousness, proclaim "There is no god but He, the Mighty, the Wise!"
97	17	3	Verily the true religion in the sight of GOD is Islâm;o and they who had received the scriptures dissented not therefrom, until after the knowledge of God's unity had come unto them, out of envy among themselves; but whosoever believeth not in the signs of GOD, verily GOD will be swift in bringing him to account.	o The proper name of the Mohammedan religion, which signifies the resigning or devoting one’s self entirely to GOD and his service. This they say is the religion which all the prophets were sent to teach, being founded on the unity of GOD.5 5 Jallalo’ddin, al Beidâwi.				The true religion with God is Islam: and they to whom the Scriptures had been given, differed not till after "the knowledge"6 had come to them, and through mutual jealousy. But as for him who shall not believe in the signs of God–God will be prompt to reckon with him!	6 That is, knowledge, or revelation, became the cause of disputings.
97	18	3	If they dispute with thee, say, I have resigned myself unto GOD, and he who followeth me doth the same;					If they shall dispute with thee, then SAY: I have surrendered myself to God, as have they who follow me.
97	19	3	and say unto them who have received the scriptures, and to the ignorant,p Do ye profess the religion of Islam? now if they embrace Islam, they are surely directed; but if they turn their backs, verily unto thee belongeth preaching only; for GOD regardeth his servants.	p i.e., The pagan Arabs, who had no knowledge of the scriptures.1 1 Idem.				SAY to those who have received the Book, and to the common folk, Do ye surrender yourselves unto God?7 If they become Muslims, then are they guided aright: but if they turn away–thy duty is only preaching; and God's eye is on His servants.	7 That is, will ye receive Islam? The Ummiin, or common folk, the heathen Arabians destitute of Revelation. In the earliest extant biography of Muhammad by Ibn Ishaq, we find these words addressed by Zaid, previous to the assumption of the prophetic office by Muhammad, to the Koreisch. This is one of the facts which shew that the way was to a great extent prepared for Islam. This whole address of Zaid's–which contains not less than six passages afterwards repeated in the Koran–may be seen in Dr. Sprenger's Life of M. p. 42. The instances of others who had learned to disbelieve in idolatry, and had either become Jews or Christians, or held their minds in suspense, might easily be multiplied. Comp. Sharastani, p. 437. Masudi, ch. 6.
97	20	3	And unto those who believe not in the signs of GOD, and slay the prophets without a cause, and put those men to death who teach justice; denounce unto them a painful punishment.					But to those who believe not in the signs of God, and unjustly slay the prophets, and slay those men who enjoin uprightness,–announce an afflictive chastisement.
97	21	3	These are they whose works perish in this world, and in that which is to come; and they shall have none to help them.					These are they whose works come to nought in this world, and in the next; and none shall they have to help them!
97	22	3	Hast thou not observed those unto whom part of the scripture was given?q They were called unto the book of GOD, that it might judge between them;r then some of them turned their backs, and retired afar off.	q That is, the Jews. r This passage was revealed on occasion of a dispute Mohammed had with some Jews, which is differently related by the commentators. Al Beidâwi says that Mohammed going one day into a Jewish synagogue, Naïm Ebn Amru and al Hareth Ebn Zeid asked him what religion he was of? To which he answering, “Of the religion of Abraham;” they replied, “Abraham was a Jew.” But on Mohammed’s proposing that the Pentateuch might decide the question, they would by no means agree to it. But Jallalo’ddin tells us that two persons of the Jewish religion having committed adultery, their punishment was referred to Mohammed, who gave sentence that they should be stoned, according to the law of Moses. This the Jews refused to submit to, alleging there was no such command in the Pentateuch; but on Mohammed’s appealing to the book, the said law was found therein. Whereupon the criminals were stoned, to the great mortification of the Jews. It is very remarkable that this law of Moses concerning the stoning of adulterers is mentioned in the New Testament2 (though I know some dispute the authenticity of that whole passage), but is not now to be found, either in the Hebrew or Samaritan Pentateuch, or in the Septuagint; it being only said that such shall be put to death.3 This omission is insisted on by the Mohammedans as one instance of the corruption of the law of Moses by the Jews. It is also observable that there was a verse once extant in the Korân, commanding adulterers to be stoned; and the commentators say the words only are abrogated, the sense or law still remaining in force.4 2 John viii. 5. 3 Levit. xx. 10. See Whiston’s Essay towards restoring the true text of the Old Test. p. 99, 100. 4 See the Prelim. Disc. Sect. III.				Hast thou not marked those who have received a portion of the Scriptures, when they are summoned to the Book of God, that it may settle their differences? Then did a part of them turn back, and withdrew far off.
97	23	3	This they did because they said, the fire of hell shall by no means touch us, but for a certain number of days;s and that which they had falsely devised hath deceived them in their religion.	s i.e., Forty; the time their forefathers worshipped the calf.5 Al Beidâwi adds, that some of them pretended their punishment was to last but seven days, that is, a day for every thousand years which they supposed the world was to endure; and that they imagined they were to be so mildly dealt with, either by reason of the intercession of their fathers the prophets, or because GOD had promised Jacob that his offspring should be punished but slightly. 5 See before, p. 10, note g.				This–because they said, "The fire shall by no means touch us, but for certain days:"–Their own devices have deceived them in their religion.
97	24	3	How then will it be with them, when we shall gather them together at the day of judgment,t of which there is no doubt; and every soul shall be paid that which it hath gained, neither shall they be treated unjustly?	t The Mohammedans have a tradition that the first banner of the infidels that shall be set up, on the day of judgment, will be that of the Jews; and that GOD will first reproach them with their wickedness, over the heads of those who are present, and then order them to hell.6 6 Al Beidâwi.				But how, when we shall assemble them together for the day of (which) whose coming there is no doubt, and when every soul shall be paid what it hath earned, and they shall not be wronged?
97	25	3	Say, O GOD, who possessest the kingdom; thou givest the kingdom unto whom thou wilt, and thou takest away the kingdom from whom thou wilt: thou exaltest whom thou wilt, and thou humblest whom thou wilt: in thy hand is good, for thou art almighty.					SAY: O God, possessor of all power,8 thou givest power to whom thou wilt, and from whom thou wilt, thou takest it away! Thou raisest up whom thou wilt, and whom thou wilt thou dost abase! In thy hand is good; for thou art over all things potent.	8 The King of the Kingdom, or, Lord of Might. This verse and the following are either fragments of some lost Sura, or belonging to one of the Meccan Suras. At any rate, they are misplaced, interrupting as they do the connection of the preceding and subsequent verses.
97	26	3	Thou makest the night to succeed the day: thou bringest forth the living out of the dead, and thou bringest forth the dead out of the living;u and providest food for whom thou wilt without measure.	u As a man from seed, and a bird from an egg; and vice versâ.1 1 Jallalo’ddin				Thou causest the night to pass into the day, and thou causest the day to pass into the night. Thou bringest the living out of the dead, and thou bringest the dead out of the living; and thou givest sustenance to whom thou wilt, without measure.
97	27	3	Let not the faithful take the infidels for their protectors, rather than the faithful: he who doth this shall not be protected of GOD at all; unless ye fear any danger from them: but GOD warneth you to beware of himself; for unto GOD must ye return. Say, Whether ye conceal that which is in your breasts, or whether ye declare it, GOD knoweth it; for he knoweth whatever is in heaven, and whatever is on earth: GOD is almighty.		Kitáb-i-Íqán, part II, paragraph 105, p. 99 link	God would have you beware of Himself		Let not believers take infidels for their friends rather than believers: whoso shall do this hath nothing to hope from God–unless, indeed, ye fear a fear from them: But God would have you beware of Himself; for to God ye return. SAY: Whether ye hide what is in your breasts, or whether ye publish it abroad, God knoweth it: He knoweth what is in the heavens and what is in the earth; and over all things is God potent.
97	28	3	On the last day every soul shall find the good which it hath wrought, present; and the evil which it hath wrought, it shall wish that between itself and that were a wide distance: but GOD warneth you to beware of himself; for GOD is gracious unto his servants.		Memorials of the Faithful (within pp. 102-106, Ustád `Alí-Akbar-i-Najjar) link	And to those who serve Him, is God full of kindness.		On that day shall every soul find present to it, whatever it hath wrought of good: and as to what it hath wrought of evil, it will wish that wide were the space between itself and it! But God would have you beware of Himself; for God is kind to His servants.
97	29	3	Say, If ye love GOD, follow me: then GOD shall love you, and forgive you your sins; for GOD is gracious and merciful. Say, Obey GOD, and his apostle; but if ye go back, verily GOD loveth not the unbelievers.					SAY: If ye love God, then follow me: God will love you, and forgive your sins, for God is Forgiving, Merciful. SAY: Obey God and the Apostle; but if ye turn away, then verily, God loveth not the unbelievers.
97	30	3	GOD hath surely chosen Adam, and Noah, and the family of Abraham, and the family of Imrânx above the rest of the world; a race descending the one from the other: GOD is he who heareth and knoweth.	x Or Amrân, is the name of two several persons, according to the Mohammedan tradition. One was the father of Moses and Aaron; and the other was the father of the Virgin Mary;2 but he is called by some Christian writers Joachim. The commentators suppose the first, or rather both of them, to be meant in this place; however, the person intended in the next passage, it is agreed, was the latter; who besides Mary the mother of Jesus, had also a son named Aaron,3 and another sister, named Ishá (or Elizabeth), who married Zacharias, and was the mother of John the Baptist; whence that prophet and Jesus are usually called by the Mohammedans, The two sons of the aunt, or the cousins german. From the identity of names it has been generally imagined by Christian writers4 that the Korân here confounds Mary the mother of Jesus, with Mary or Miriam the sister of Moses and Aaron; which intolerable anachronism, if it were certain, is sufficient of itself to destroy the pretended authority of this book. But though Mohammed may be supposed to have been ignorant enough in ancient history and chronology to have committed so gross a blunder, yet I do not see how it can be made out from the words of the Korân. For it does not follow, because two persons have the same name, and have each a father and brother who bear the same names, that they must therefore necessarily be the same person: besides, such a mistake is inconsistent with a number of other places in the Korân, whereby it manifestly appears that Mohammed well knew and asserted that Moses preceded Jesus several ages. And the commentators accordingly fail not to tell us that there had passed about one thousand eight hundred years between Amrân the father of Moses, and Amrân the father of the Virgin Mary: they also make them the sons of different persons; the first, they say, was the son of Yeshar, or Izhar (though he was really his brother),5 the son of Kâhath, the son of Levi; and the other was the son of Mathân,6 whose genealogy they trace, but in a very corrupt and imperfect manner, up to David, and thence to Adam.7 It must be observed that though the Virgin Mary is called in the Korân1 the sister of Aaron, yet she is nowhere called the sister of Moses; however, some Mohammedan writers have imagined that the same individual Mary, the sister of Moses, was miraculously preserved alive from his time till that of Jesus Christ, purposely to become the mother of the latter.2 2 Al Zamakhshari, al Beidâwi. 3 Kor. c. 19. 4 Vide Reland. de Rel. Moh. p. 211 Marracc. in Alc. p. 115, &c. Prideaux, Letter to the Deists, p. 185. 5 Exod. vi. 18. 6 Al Zamakh. al Beidâwi. 7 Vide Reland. ubi sup. D’Herbelot, Bibl. Orient. p. 583. 1 Cap. 19. 2 Vide Guadagnol. Apolog. pro Rel. Christ. contra Ahmed Ebn Zein al Abedin. p. 279.				Verily above all human beings did God choose Adam, and Noah, and the family of Abraham, and the family of IMRAN, the one the posterity of the other: And God Heareth, Knoweth.
97	31	3	Remember when the wife of Imrâny said, LORD, verily I have vowed unto thee that which is in my womb, to be dedicated to thy service;z accept it therefore of me; for thou art he who heareth and knoweth. And when she was delivered of it, she said, LORD, verily I have brought forth a female (and GOD well knew what she had brought forth), and a male is not as a female.a I have called her MARY; and I commend her to thy protection, and also her issue, against Satan driven away with stones.b	y The Imrân here mentioned was the father of the Virgin Mary, and his wife’s name was Hannah, or Ann, the daughter of Fakudh. This woman, say the commentators, being aged and barren, on seeing a bird feed her young ones, became very desirous of issue, and begged a child of GOD, promising to consecrate it to his service in the temple; whereupon she had a child, but it proved a daughter.3 3 Al Beidâwi, al Thalabi. z The Arabic word is free, but here signifies particularly one that is free or detached from all worldly desires and occupations, and wholly devoted to GOD’S service.4 4 Jallalo’ddin, al Zamakhshari. a Because a female could not minister in the temple as a male could.5 5 Jallalo’ddin. b This expression alludes to a tradition, that Abraham, when the devil tempted him to disobey God in not sacrificing his son, drove the fiend away by throwing stones at him; in memory of which, the Mohammedans, at the pilgrimage of Mecca, throw a certain number of stones at the devil, with certain ceremonies, in the valley of Mina.6 It is not improbable that the pretended immaculate conception of the Virgin Mary is intimated in this passage; for according to a tradition of Mohammed, every person that comes into the world is touched at his birth by the devil, and therefore cries out: Mary and her son only excepted, between whom and the evil spirit God placed a veil, so that his touch did not reach them.7 And for this reason, they say, neither of them were guilty of any sin, like the rest of the children of Adam:8 which peculiar grace they obtained by virtue of this recommendation of them by Hannah to God’s protection. 6 See the Prelim. Disc. Sect. IV. 7 Jallalo’ddin, al Beidâwi. 8 Kitada.	Memorials of the Faithful (within pp. 131-134, Muhammad-Mustafa Baghdádí) link			Remember when the wife of Imran9 said, "O my Lord! I vow to thee what is in my womb, for thy special service. Accept it from me, for thou Hearest, Knowest!" And when she had given birth to it, she said, "O my Lord! Verily I have brought forth a female,"–God knew what she had brought forth; a male is not as a female10–"and I have named her Mary, and I take refuge with thee for her and for her offspring, from Satan the stoned."11	9 The wife of Imran is Hannah or Anne. Comp. Protev. Jac. iv. [greek text].–Evang. de Nat. Mar. 1: Voverunt tamen (Mari‘ parentes) si forte donaret eis Deus sobolem, eam se Dni servitio mancipaturos.–Although Muhammad had no direct access to the Apocryphal Gospels, yet these may have influenced, or at any rate, contained much in common with, the ordinary traditions of S. Syria. And of this, the Immaculate Conception of the B. V. Mary, supposed by Gibbon (ch. 50) to have been "borrowed from the Koran," probably formed a part. 10 That is, the female could not become a priest. 11 See note, p. 114.
97	32	3	Therefore the LORD accepted her with a gracious acceptance,c and caused her to bear an excellent offspring. And Zacharias took care of the child; whenever Zacharias went into the chamber to her, he found provisions with her:d and he said, O Mary, whence hadst thou this? she answered, This is from GOD, for GOD provideth for whom he pleaseth without measure.e	c Though the child happened not to be a male, yet her mother presented her to the priests who had the care of the temple, as one dedicated to GOD; and they having received her, she was committed to the care of Zacharias, as will be observed by-and-bye, and he built her an apartment in the temple, and supplied her with necessaries.9 9 Jallalo’ddin, al Beidâwi. Vide Lud. de Dieu, in not. ad Hist. Christi Xaverii, p. 542. d The commentators say that none went into Mary’s apartment but Zacharias himself, and that he locked seven doors upon her, yet he found she had always winter fruits in summer, and summer fruits in winter.10 10 Al Beidâwi. Vide de Dieu, ubi sup. p. 548. e There is a story of Fâtema, Mohammed’s daughter, that she once brought two loaves and a piece of flesh to her father, who returned them to her, and having called for her again, when she uncovered the dish, it was full of bread and meat; and on Mohammed’s asking her whence she had it, she answered in the words of this passage: This is from GOD; for GOD provideth for whom he pleaseth without measure. Whereupon he blessed GOD, who thus favoured her, as he had the most excellent of the daughters of Israel.1 1 Al Beidâwi				So with goodly acceptance did her Lord accept her, and with goodly growth did he make her grow.12 Zacharias reared her. So oft as Zacharias went in to Mary at the sanctuary, he found her supplied with food.13 "Oh, Mary!" said he, "whence hast thou this?" She said, "It is from God; for God supplieth whom He will, without reckoning!"	12 According to a tradition of Muhammad every new-born child is touched by Satan, with the exception of Mary and her Son, between whom and Satan God interposed a veil. (Djelal. Beidh.) Hence this passage may imply the Immaculate Conception of the B. V. Mary. See v. 37 below. 13 Evang. de Nat. Mar. 7: Quotidie ab angelis frequentabatur, quotidie divinâ visione fruebatur, queam a malis omnibus custodiebat et bonis omnibus redundare faciebat. Protev. Jac. 8: [greek text]. Hist. Nativ. Mar. 6: Quotidie escâ, quam de manu angeli accipiebat, ipsâ tantum reficiebatur.
97	33	3	There Zacharias called on his LORD, and said, LORD, give me from thee a good offspring, for thou art the hearer of prayer. And the angelsf called to him, while he stood praying in the chamber,	f Though the word be in the plural, yet the commentators say it was the angel Gabriel only. The same is to be understood where it occurs in the following passages.				There did Zacharias call upon his Lord: "O my Lord!" said he, "vouchsafe me from thyself good descendants,14 for thou art the hearer of prayer." Then did the angels call to him, as he stood praying in the sanctuary:15	14 The word rendered descendants is a collective noun. Gerock (p. 20) thinks that Zacharias' prayer was not for a son of his own, but for an adopted son–as, for instance, the future husband of Mary who might become his heir, and hence accounts for his surprise and unbelief at the announcement of John. 15 Lit. chamber. By this may be meant an [greek text] of the Temple Comp. Luke i. 21.
97	34	3	saying, Verily GOD promiseth thee a son named John, who shall bear witness to the Wordg which cometh from GOD; and honourable person, chaste,h and one of the righteous prophets.	g That is, Jesus, who, al Beidâwi says, is so called because he was conceived by the word or command of GOD without a father. h The original word signifies one who refrains not only from women, but from all other worldly delights and desires. Al Beidâwi mentions a tradition, that during his childhood some boys invited him to play, but he refused, saying that he was not created to play.	Kitáb-i-Íqán, part I, paragraph 70, p. 64 link	God announceth Yahya to thee, who shall bear witness unto the Word from God, and a great one and chaste.		"God announceth John (Yahia) to thee, who shall be a verifier of the word from God, and a great one, chaste, and a prophet of the number of the just."
97	35	3	He answered, LORD, how shall I have a son, when old age hath overtaken me,i and my wife is barren? The angel said, So GOD doth that which he pleaseth.	i Zacharias was then ninety-nine years old, and his wife eighty-nine.2 2 Idem.	Summons of the Lord of Hosts (Súriy-Haykal, paragraph 241) link A Traveler’s Narrative, p. 63 link A Traveler’s Narrative, p. 73 link	BWC: doeth as He willeth EGB: He doeth what He will EGB: doing what He pleaseth and ordering what He willeth		He said, "O my Lord! how shall I have a son, now that old age hath come upon me, and my wife is barren?" He said, "Thus will God do His pleasure."
97	36	3	Zacharias answered, LORD, give me a sign. The angel said, Thy sign shall be, that thou shalt speak unto no mank for three days, otherwise than by gesture: remember thy LORD often, and praise him evening and morning.	k Though he could not speak to anybody else, yet his tongue was at liberty to praise GOD as he is directed to do by the following words.				He said, "Lord! give me a token." He said, "Thy token shall be, that for three days thou shalt speak to no man but by signs: But remember thy Lord often, and praise him at even and at morn:"
97	37	3	And when the angels said, O Mary, verily GOD hath chosen thee, and hath purified thee and hath chosen thee above all the women of the world:					And remember when the angels said, "O Mary! verily hath God chosen thee,16 and purified thee, and chosen thee above the women of the worlds!	16 Luke i. 28.
97	38	3	O Mary, be devout towards thy LORD, and worship, and bow down with those who bow down.					O Mary! be devout towards thy Lord,17 and prostrate thyself, and bow down with those who bow."	17 Hist. de Nativ. Mar. 6: Abierunt simul Joachim et Anna uxor ejus ad templum domini, et . . . tradiderunt . . . Mariam in contubernio virginum qu‘ die noctuque in Dei laudibus manebant.
97	39	3	This is a secret history: we reveal it unto thee, although thou wast not present with them when they threw in their rods to cast lots which of them should have the education of Mary;l neither wast thou with them, when they strove among themselves.	l When Mary was first brought to the temple, the priests, because she was the daughter of one of their chiefs, disputed among themselves who should have the education of her. Zacharias insisted that he ought to be preferred, because he had married her aunt; but the others not consenting that it should be so, they agreed to decide the matter by casting of lots; whereupon twenty-seven of them went to the river Jordan and threw in their rods (or arrows without heads or feathers, such as the Arabs used for the same purpose), on which they had written some passages of the law; but they all sank except that of Zacharias, which floated on the water; and he had thereupon the care of the child committed to him.3 3 Idem. Jallalo’ddin, &c.				This is one of the announcements of things unseen by thee: To thee, O Muhammad! do we reveal it; for thou wast not with them when they cast lots with reeds18 which of them should rear Mary; nor wast thou with them when they disputed about it.	18 These reeds, say the commentators, were written over with passages from the law, and cast into Jordan. That of Zacharias alone swam, and was the token that the charge of Mary was to devolve on him. Others render, their divining arrows. See a detailed account of the manner in which this matter was settled by [greek text], virgae, in Protev. Jac. Thilo. p. 204. Hist. Nat. Mar. ib. p. 359 sqq.
97	40	3	When the angels said; O Mary, verily GOD sendeth thee good tidings, that thou shalt bear the Word proceeding from himself; his name shall be CHRIST JESUS the son of Mary, honourable in this world and in the world to come, and one of those who approach near to the presence of GOD;					Remember when the angel said, "O Mary! Verily God announceth to thee the Word from Him: His name shall be, Messiah Jesus the son of Mary,19 illustrious in this world, and in the next, and one of those who have near access to God;	19 Ar. El-Mesich Isa ben Mariam, illustrious in this world as a Prophet, in the next as an Intercessor. Beidh.
97	41	3	and he shall speak unto men in the cradle,m and when he is grown up;n and he shall be one of the righteous:	m Besides an instance of this given in the Korân itself,1 which I shall not here anticipate, a Mohammedan writer, (of no very great credit, indeed) tells two stories, one of Jesus’s speaking while in his mother’s womb, to reprove her cousin Joseph for his unjust suspicions of her;2 and another of his giving an answer to the same person soon after he was born. For Joseph being sent by Zacharias to seek Mary (who had gone out of the city by night to conceal her delivery) and having found her began to expostulate with her, but she made no reply; whereupon the child spoke these words: Rejoice, O Joseph, and be of good cheer; for God hath brought me forth from the darkness of the womb, to the light of the world; and I shall go to the children of Israel, and invite them to the obedience of God.3 These seem all to have been taken from some fabulous traditions of the eastern Christians, one of which is preserved to us in the spurious gospel of the Infancy of Christ; where we read that Jesus spoke while yet in the cradle, and said to his mother, Verily I am Jesus the Son of God, the word which thou hast brought forth, as the angel Gabriel did declare unto thee; and my father hath sent me to save the world.4 1 Cap. 19. 2 Vide Sikii notas in Evang. Infant. p. 5. 3 Al Kessai, apud eundem 4 Evang. Infant. p. 5. n The Arabic word properly signifies a man in full age, that is, between thirty or thirty-four, and fifty-one; and the passage may relate to Christ’s preaching here on earth. But as he had scarce attained this age when he was taken up into heaven, the commentators choose to understand it of his second coming.5 5 Jallalo’ddin. Al Beidâwi.				And He shall speak to men alike when in the cradle and when grown up; And he shall be one of the just."
97	42	3	she answered, LORD, how shall I have a son, since a man hath not touched me? the angel said, So GOD createth that which he pleaseth: when he decreeth a thing, he only saith unto it, Be, and it is:					She said, "How, O my Lord! shall I have a son, when man hath not touched me?" He said, "Thus: God will create what He will; When He decreeth a thing, He only saith, 'Be,' and it is."
97	43	3	GOD shall teach him the scripture, and wisdom, and the law, and the gospel; and shall appoint him his apostle to the children of Israel; and he shall say, Verily I come unto you with a sign from your LORD; for I will make before you, of clay, as it were the figure of a bird;o then I will breathe thereon, and it shall become a bird, by the permission of GOD;p and I will heal him that hath been blind from his birth; and the leper: and I will raise the deadq by the permission of GOD: and I will prophesy unto you what ye eat, and what ye lay up for store in your houses. Verily herein will be a sign unto you, if ye believe.	o Some say it was a bat,6 though others suppose Jesus made several birds of different sorts. This circumstance is also taken from the following fabulous tradition, which may be found in the spurious gospel above mentioned. Jesus being seven years old, and at play with several children of his age, they made several figures of birds and beasts, for their diversion, of clay; and each preferring his own workmanship, Jesus told them, that he would make his walk and leap; which accordingly, at his command, they did. He made also several figures of sparrows and other birds, which flew about or stood on his hands as he ordered them, and also ate and drank when he offered them meat and drink. The children telling this to their parents, were forbidden to play any more with Jesus, whom they held to be a sorcerer.8 6 Jallalo’ddin. 7 Al Thalabi 8 Evang. Infant. p. 111, &c. p The commentators observe that these words are added here, and in the next sentence, lest it should be thought Jesus did these miracles by his own power, or was GOD.9 9 Al Beidâwi, &c. q Jallalo’ddin mentions three persons whom Christ restored to life, and who lived several years after, and had children, viz., Lazarus, the widow’s son, and the publican’s (I suppose he means the ruler of the synagogue’s) daughter. He adds that he also raised Shem the son of Noah, who, as another writes10 thinking he had been called to judgment, came out of his grave with his head half grey, whereas men did not grow grey in his days; after which he immediately died again. 10 Al Thalabi.				And he will teach him the Book, and the Wisdom, and the Law, and the Evangel; and he shall be an apostle to the children of Israel. "Now have I come," he will say, "to you with a sign from your Lord: Out of clay will I make for you, as it were, the figure of a bird: and I will breathe into it, and it shall become, by God's leave, a bird.20 And I will heal the blind, and the leper; and by God's leave will I quicken the dead; and I will tell you what ye eat, and what ye store up in your houses! Truly in this will be a sign for you, if ye are believers.	20 Evang. Thom‘, ch. 2 (Thilo. p. 281) and Evang. Infantiæ Arab. ch. 36, 46. (Thilo. p. 111, 123.)
97	44	3	And I come to confirm the law which was revealed before me and to allow unto you as lawful part of that which hath been forbidden you:r and I come unto you with a sign from your LORD; therefore fear GOD, and obey me. Verily GOD is my LORD, and your LORD; therefore serve him. This is the right way.	r Such as the eating of fish that have neither fins nor scales, the caul and fat of animals, and camel’s flesh, and to work on the sabbath. These things, say the commentators, being arbitrary institutions in the law of Moses, were abrogated by Jesus; as several of the same kind, instituted by the latter, have been since abrogated by Mohammed.1 1 Al Beidâwi. Jallalo’ddin.				And I have come to attest the law which was before me; and to allow you part of that which had been forbidden you; and I come to you with a sign from your Lord: Fear God, then, and obey me; of a truth God is my Lord, and your Lord: Therefore worship Him. This is a right way."
97	45	3	But when Jesus perceived their unbelief, he said, Who will be my helpers towards GOD? The apostles answered,s We will be the helpers of GOD; we believe in GOD, and do thou bear witness that we are true believers.	s In Arabic, al Hawâriyûn; which word they derive from Hâra, to be white, and suppose the apostles were so called either from the candour and sincerity of their minds, or because they were princes and wore white garments, or else because they were by trade fullers.2 According to which last opinion, their vocation is thus related; that as Jesus passed by the seaside, he saw some fullers at work, and accosting them, said, Ye cleanse these clothes, but cleanse not your hearts; upon which they believed on him. But the true etymology seems to be from the Ethiopic verb Hawyra, to go; whence Hawârya signifies one that is sent, a messenger or apostle.3 2 Idem. 3 Vide Ludolfi Lexic. Æthiop. col. 40, et Golii notas ad cap. 61 Korâni, p. 205.				And when Jesus perceived unbelief on their part, He said, "Who my helpers with God?"20-21 The apostles21 said, "We will be God's helpers! We believe in God, and bear thou witness that we are Muslims.	20-21a (0) Addendum: Lit. who my helpers unto God? i.e., helpers of his religion (Beidh). If Muhammad had become, by any means, acquainted with the use of the Æth. radeh, helper or disciple, we have herein a probable interpretation of this passage, as well as of the word Ansar. 21 See Sura [cxiv.] v. 111.
97	46	3	O LORD, we believe in that which thou hast sent down, and we have followed thy apostle; write us down therefore with those who bear witness of him.					O our Lord! we believe in what thou hast sent down, and we follow the apostle; write us up, then, with those who bear witness to him."
97	47	3	And the Jews devised a stratagem against him;t but GOD devised a stratagem against them;u and GOD is the best deviser of stratagems.	t i.e., They laid a design to take away his life. u This stratagem of God’s was the taking of Jesus up into heaven, and stamping his likeness on another person, who was apprehended and crucified in his stead. For it is the constant doctrine of the Mohammedans that it was not Jesus himself who underwent that ignominious death, but somebody else in his shape and resemblance.4 The person crucified some will have to be a spy that was sent to entrap him; others, that it was one Titian, who by the direction of Judas entered in at a window of the house where Jesus was, to kill him; and others that it was Judas himself, who agreed with the rulers of the Jews to betray him for thirty pieces of silver, and led those who were sent to take him. They add, that Jesus after his crucifixion in effigy, was sent down again to the earth, to comfort his mother and disciples and acquaint them how the Jews were deceived; and was then taken up a second time into heaven.5 It is supposed by several that this story was an original invention of Mohammed’s; but they are certainly mistaken; for several sectaries held the same opinion, long before his time. The Basilidians,6 in the very beginning of Christianity, denied that Christ himself suffered, but that Simon the Cyrenean was crucified in his place. The Cerinthians before them, and the Carpocratians next (to name no more of those who affirmed Jesus to have been a mere man), did believe the same thing; that it was not himself, but one of his followers very like him that was crucified. Photius tells us, that he read a book entitled, “The Journeys of the Apostles,” relating the acts of Peter, John, Andrew, Thomas and Paul; and among other things contained therein, this was one, that Christ, was not crucified, but another in his stead, and that therefore he laughed at his crucifiers,7 or those who thought they had crucified him.8 I have in another place9 mentioned an apocryphal gospel of Barnabas, a forgery originally of some nominal Christians, but interpolated since by Mohammedans; which gives this part of the history of Jesus with circumstances too curious to be omitted. It is therein related, that the moment the Jews were going to apprehend Jesus in the garden, he was snatched up into the third heaven by the ministry of four angels, Gabriel, Michael, Raphael and Uriel; that he will not die till the end of the world, and that it was Judas who was crucified in his stead; God having permitted that traitor to appear so like his master, in the eyes of the Jews, that they took and delivered him to Pilate. That this resemblance was so great, that it deceived the Virgin Mary and the Apostles themselves; but that Jesus Christ afterward obtained leave of God to go and comfort them. That Barnabas having then asked him, why the divine goodness had suffered the mother and disciples of so holy a prophet to believe even for one moment that he had died in so ignominious a manner? Jesus returned the following answer. “O Barnabas, believe me that every sin, how small soever, is punished by God with great torment, because God is offended with sin. My mother therefore and faithful disciples, having loved me with a mixture of earthly love, the just God has been pleased to punish this love with their present grief, that they might not be punished for it hereafter in the flames of hell. And as for me, though I have myself been blameless in the world, yet other men having called me God and the Son of God; therefore God, that I might not be mocked by the devils at the day of judgment, has been pleased that in this world I should be mocked by men with the death of Judas, making everybody believe that I died upon the cross. And hence it is that this mocking is still to continue till the coming of Mohammed, the messenger of God; who, coming into the world, will undeceive every one who shall believe in the law of God from this mistake.1 4 See Kor. c. 4. 5 Vide Marracc. in Alc. p. 113, &c., et in Prodr. part iii. p. 63, &c. 5 Irenæus, l. I, c. 23, &c. Epiphan. Hæres. 24, num. iii. 7 Photius, Bibl. Cod. 114, col. 291. 8 Toland’s Nararenus, p 17, &c. 9 Prelim. Disc. Sect. IV. 1 See the Menagiana. tom. iv. p. 326, &c.				And the Jews plotted, and God plotted: But of those who plot is God the best.
97	48	3	When GOD said, O Jesus, verily I will cause thee to die,x and I will take thee up unto me,y and I will deliver thee from the unbelievers; and I will place those who follow thee above the unbelievers, until the day of resurrection:z then unto me shall ye return, and I will judge between you of that concerning which ye disagree.	x It is the opinion of a great many Mohammedans that Jesus was taken up into heaven without dying; which opinion is consonant to what is delivered in the spurious gospel above mentioned. Wherefore several of the commentators say that there is a hysteron proteron in these words, I will cause thee to die, and I will take thee up unto me; and that the copulative does not import order, or that he died before his assumption; the meaning being this, viz., that GOD would first take Jesus up to heaven, and deliver him from the infidels, and afterwards cause him to die; which they suppose is to happen when he shall return into the world again, before the last day.2 Some, thinking the order of the words is not to be changed, interpret them figuratively, and suppose their signification to be that Jesus was lifted up while he was asleep, or that GOD caused him to die a spiritual death to all worldly desires. But others acknowledge that he actually died a natural death, and continued in that state three hours, or, according to another tradition, seven hours; after which he was restored to life, and then taken up to heaven.3 2 See the Prelim. Disc. Sect. IV. 3 Al Beidâwi. y Some Mohammedans say this was done by the ministry of Gabriel; but others that a strong whirlwind took him up from Mount Olivet.4 4 Al Thalabi. See 2 Kings ii. I, II z That is, they who believe in Jesus (among whom the Mohammedans reckon themselves) shall be for ever superior to the Jews, both in arguments and in arms. And accordingly, says al Beidâwi, to this very day the Jews have never prevailed either against the Christians or Moslems, nor have they any kingdom or established government of their own.				Remember when God said, "O Jesus! verily I will cause thee to die,22 and will take thee up to myself and deliver thee from those who believe not; and I will place those who follow thee above those who believe not, until the day of resurrection. Then, to me is your return, and wherein ye differ will I decide between you.	22 Muhammad probably believed that God took the dead body of Jesus to Heaven–for three hours according to some–while the Jews crucified a man who resembled him. Sura [c.] iv. 156. The word motewaffika (comp. Sura [lxxx.] xxxix. 156) means, in speaking of God, to cause to die, take to himself. It would also seem from Sura [lviii.] xix. 34, that Muhammad supposed Jesus to have died a natural death, though it is nowhere said how long he continued in that state. The Muhammadans believe that Jesus on his return to earth at the end of the world will slay the Antichrist, die, and be raised again. A vacant place is reserved for his body in the Prophet's tomb at Medina. See Lieut. Burton's Pilgrimage, vol. ii.
97	49	3	Moreover, as for the infidels, I will punish them with a grievous punishment in this world, and in that which is to come; and there shall be none to help them.					And as to those who believe not, I will chastise them with a terrible chastisement in this world and in the next; and none shall they have to help them."
97	50	3	But they who believe, and do that which is right, he shall give them their reward: for GOD loveth not the wicked doers.		Selections from the Writings of the Báb (2 Excerpts from the Qayyúmu'l-Asmá, Chapter III, within pp. 44-45) link			But as to those who believe, and do the things that are right, He will pay them their recompense. God loveth not the doers of evil.
97	51	3	These signs and this prudent admonition do we rehearse unto thee.					These signs, and this wise warning do we rehearse to thee.
97	52	3	Verily the likeness of Jesus in the sight of GOD is as the likeness of Adam; he created him out of the dust, and then said unto him, Be; and he was.a	a He was like to Adam in respect of his miraculous production by the immediate power of GOD.1 1 Jallalo’ddin, &c				Verily, Jesus is as Adam in the sight of God.23 He created him of dust: He then said to him, "Be"–and he was.	23 Lit. verily the similitude or analogy of Isa is as the similitude or analogy of Adam, i.e. neither of them had a human father.
97	53	3	This is the truth from thy LORD; be not therefore one of those who doubt;					The truth from thy Lord! Be not thou, therefore, of those who doubt.
97	54	3	and whoever shall dispute with thee, concerning him,b after the knowledge which hath been given thee, say unto them, Come, let us call together our sons and your sons, and our wives and your wives, and ourselves and yourselves; then let us make imprecations, and lay the curse of GOD on those who lie.c	b Namely, Jesus. c To explain this passage their commentators tell the following story. That some Christians, with their bishop named Abu Hareth, coming to Mohammed as ambassadors from the inhabitants of Najrân, and entering into some disputes with him touching religion and the history of Jesus Christ, they agreed the next morning to abide the trial here mentioned, as a quick way of deciding which of them were in the wrong. Mohammed met them accordingly, accompanied by his daughter Fâtema, his son-in-law Ali, and his two grandsons, Hasan and Hosein, and desired them to wait till he had said his prayers. But when they saw him kneel down, their resolution failed them, and they durst not venture to curse him, but submitted to pay him tribute.2 2 Jallalo’ddin, al Beidâwi.	Memorials of the Faithful (within pp. 191-204, Táhirih) link	MG: Then will we invoke and lay the malison of God on those that lie!		As for those 24 who dispute with thee about Him, after "theknowledge" hath come to thee, SAY: Come,25 let us summon our sons and your sons, our wives and your wives, and ourselves and yourselves. Then will we invoke and lay the malison of God on those that lie!	24 This refers to an embassy from the Christians in Nedjran in Arabia, with their Bishop, Abu Hareth, at their head, to Muhammad at Medina, who had now acquired political power. The embassy declined to be parties to the strange mode of settling the dispute here proposed, but consented to pay tribute on condition of not being molested in their religion or lands. 25 If this be not a mere figure of speech, it must mean let us call over and curse the names, the persons being at a distance.
97	55	3	Verily this is a true history: and there is no GOD, but GOD; and GOD is most mighty and wise.					This recital is very truth, and there is no god but God; and verily God is the Mighty, the Wise.
97	56	3	If they turn back, GOD well knoweth the evil doers.					But if they turn away, then verily God hath knowledge of the corrupt doers.
97	57	3	Say, O ye who have received the scripture, come to a just determination between us and you;d that we worship not any except GOD, and associate no creature with him; and that the one of us take not the other for lords,e beside GOD. But if they turn back, say, Bear witness that we are true believers.	d That is, to such terms of agreement as are indisputably consonant to the doctrine of all the prophets and scriptures, and therefore cannot be reasonably rejected.3 3 Idem. e Besides other charges of idolatry on the Jews and Christians, Mohammed accused them of paying too implicit an obedience to their priests and monks, who took upon them to pronounce what things were lawful, and what unlawful, and to dispense with the laws of GOD.4 4 Idem.				SAY: O people of the Book! come ye to a just judgment between us and you–That we worship not aught but God, and that we join no other god with Him, and that the one of us take not the other for lords,26 beside God. Then if they turn their backs, SAY: Bear ye witness that we are Muslims.	26 As the Christians do their Bishops and Priests.
97	58	3	O ye to whom the scriptures have been given, why do ye dispute concerning Abraham,f since the Law and the Gospel were not sent down until after him? Do ye not therefore understand?	f viz., By pretending him to have been of your religion.				O people of the Book! Why dispute about Abraham,27 when the Law and the Evangel were not sent down till after him? Do ye not then understand?	27 Whether he were a Jew or Christian.
97	59	3	Behold ye are they who dispute concerning that which ye have some knowledge in; why therefore do you dispute concerning that which ye have no knowledge of?g GOD knoweth, but ye know not.	g i.e., Ye perversely dispute even concerning those things which ye find in the law and the gospel, whereby it appears they were both sent down long after Abraham’s time; why then will ye offer to dispute concerning such points of Abraham’s religion, of which your scriptures say nothing, and of which ye consequently can have no knowledge?5 Al Beidâwi.				Lo! ye are they who dispute about that in which ye have knowledge; 28 but why dispute ye about that of which ye have no knowledge? God hath knowledge, but ye know nothing.	28 About Moses and Jesus, and their respective faiths.
97	60	3	Abraham was neither a Jew nor a Christian; but he was of the true religion, one resigned unto God, and was not of the number of the idolaters.					Abraham was neither Jew nor Christian; but he was sound in the faith,29 a Muslim; and not of those who add gods to God.	29 See Sura xvi. 121, p. 209, note.
97	61	3	Verily the men who are the nearest of kin unto Abraham are they who follow him; and this prophet, and they who believed on him: GOD is the patron of the faithful.					They among men, who are nearest of kin to Abraham, are surely those who follow him, and this prophet Muhammad, and they who believe on him. And God is the protector of the faithful.
97	62	3	Some of those who have received the scriptures desire to seduce you;h but they seduce themselves only, and they perceive it not.	h This passage was revealed when the Jews endeavoured to pervert Hodheifa, Ammâr, and Moâdh to their religion.1 1 Idem.				A party among the people of the Book would fain mislead you: but they only mislead themselves, and perceive it not.
97	63	3	O ye who have received the scriptures, why do ye not believe in the signs of GOD, since ye are witnesses of them?		Kitáb-i-Íqán, part I, paragraph 15, p. 16 link	O people of the Book! Why disbelieve the signs of God to which ye yourselves have been witnesses?		O people of the Book! why disbelieve the signs of God, of which yourselves have been witnesses?
97	64	3	O ye who have received the scriptures, why do you clothe truth with vanity, and knowingly hide the truth?i	i The Jews and Christians are again accused of corrupting the scriptures and stifling the prophecies concerning Mohammed.	Kitáb-i-Íqán, part I, paragraph 15, p. 16 link	O people of the Book! Why clothe ye the truth with falsehood? Why wittingly hide the truth?		O people of the Book! why clothe ye the truth with falsehood? Why wittingly hide the truth?
97	65	3	And some of those to whom the scriptures were given say, Believe in that which hath been sent down unto those who believe, in the beginning of the day, and deny it in the end thereof; that they may go back from their faith;k	k The commentators, to explain this passage, say that Caab Ebn al Ashraf and Malec Ebn al Seif (two Jews of Medina) advised their companions, when the Keblah was changed,2 to make as if they believed it was done by the divine direction, and to pray towards the Caaba in the morning, but that in the evening they should pray, as formerly, towards the temple of Jerusalem; that Mohammed’s followers, imagining the Jews were better judges of this matter than themselves, might imitate their example. But others say these were certain Jewish priests of Khaibar, who directed some of their people to pretend in the morning that they had embraced Mohammedism, but in the close of the day to say that they had looked into their books of scripture, and consulted their Rabbins, and could not find that Mohammed was the person described and intended in the law, by which trick they hoped to raise doubts in the minds of the Mohammedans.3 2 See before, c. 2, p. 16. 3 Al Beidâwi				Others of the people of the Book say: "Believe in what hath been sent down to the believers, at daybreak, and deny it at its close"–Thus do they go back–
97	66	3	and believe him only who followeth your religion. Say, Verily the true direction is the direction of GOD, that there may be given unto some other a revelation like unto what hath been given unto you. Will they dispute with you before your Lord? Say, Surely excellence is in the hand of GOD, he giveth it unto whom he pleaseth; GOD is bounteous and wise:					"And believe in those only who follow your Religion." SAY: True guidance is guidance from God–that to others may be imparted the like of what hath been imparted to you. Will they wrangle then with you in the presence of their Lord? SAY: Plenteous gifts are in the hands of God: He imparteth them unto whom He will, and God is Bounteous, Wise.
97	67	3	he will confer peculiar mercy on whom he pleaseth; for GOD is endued with great beneficence.		Memorials of the Faithful (within pp. 49-54, Nabíl of Qá’in) link Tablets of the Divine Plan (11 Tablet to the Bahá’ís of the Central States, within pp. 75-83) link	MG: And God will single out for His mercy whomsoever He willeth. O: He specializes for His Mercy whomsoever He willeth.		He will vouchsafe His mercy to whom He will, for God is of great bounteousness.
97	68	3	There is of those who have received the scriptures, unto whom if thou trust a talent he will restore it unto thee;l and there is also of them, unto whom if thou trust a dinâr, he will not restore it unto thee, unless thou stand over him continually with great urgency.m	l As an instance of this, the commentators bring Abd’allah Ebn Salâm, a Jew, very intimate with Mohammed,4 to whom one of the Koreish lent 1,200 ounces of gold, which he very punctually repaid at the time appointed.5 4 See Prideaux’s Life of Mahom. p. 33. 5 Al Beidâwi, Jallalo’ddin. m Al Beidâwi produces an example of such a piece of injustice in one Phineas Ebn Azûra, a Jew, who borrowed a dinâr, which is a gold coin worth about ten shillings, of a Koreishite, and afterwards had the conscience to deny it. But the person more directly struck at in this passage was the above-mentioned Caab Ebn al Ashraf, a most inveterate enemy of Mohammed and his religion, of whom Jallalo’ddin relates the same story as al Beidâwi does of Phineas. This Caab, after the battle of Bedr, went to Mecca, and there, to excite the Koreish to revenge themselves, made and recited verses lamenting the death of those who were slain in that battle, and reflecting very severely on Mohammed; and he afterwards returned to Medina, and had the boldness to repeat them publicly there also, at which Mohammed was so exceedingly provoked that he proscribed him, and sent a party of men to kill him, and he was circumvented and slain by Mohammed Ebn Moslema, in the third year of the Hejra.1 Dr. Prideaux2 has confounded the Caab we are now speaking of with another very different person of the same name, and a famous poet, but who was the son of Zohair, and no Jew, as a learned gentleman has already observed.3 In consequence of which mistake, the doctor attributes what the Arabian historians write of the latter to the former, and wrongly affirms that he was not put to death by Mohammed. Some of the commentators, however, suppose that in the former part of this passage the Christians are intended, who, they say, are generally people of some honour and justice; and in the latter part the Jews, who, they think, are more given to cheating and dishonesty.4 1 Al Jannâbi, Elmacin. 2 Life of Mahom. p. 78, &c. 3 Vide Gagnier, in not. ad Abulfed. Vit. Moh. p. 64 and 122. 4 Al Beidâwi.				Among the people of the Book are some, to one of whom if thou entrust a thousand dinars, he will restore them to thee: And there is of them to whom if thou entrust a dinar, he will not restore it to thee, unless thou be ever instant with him.
97	69	3	This they do because they say, We are not obliged to observe justice with the heathen: but they utter a lie against GOD, knowingly.					This–because they say, "We are not bound to keep faith with the ignorant (Pagan) folk, and they utter a lie against God, and know they do so:"
97	70	3	Yea, whoso keepeth his covenant, and feareth God, GOD surely loveth those who fear him.					But whoso is true to his engagement, and feareth God,–verily God loveth those that fear Him.
97	71	3	But they who make merchandise of GOD'S covenant, and of their oaths, for a small price, shall have no portion in the next life, neither shall GOD speak to them or regard them on the day of resurrection, nor shall he cleanse them; but they shall suffer a grievous punishment.					Verily they who barter their engagement with God, and their oaths, for some paltry price–These! no portion for them in the world to come! and God will not speak to them, and will not look on them, on the day of resurrection, and will not assoil them! for them, a grievous chastisement!
97	72	3	And there are certainly some of them who read the scriptures perversely, that ye may think what they read to be really in the scriptures, yet it is not in the scripture; and they say, This is from GOD; but it is not from GOD: and they speak that which is false concerning GOD, against their own knowledge.					And some truly are there among them who torture the Scriptures with their tongues, in order that ye may suppose it to be from the Scripture, yet it is not from the Scripture. And they say, "This is from God;" yet it is not from God: and they utter a lie against God, and they know they do so.
97	73	3	It is not fit for a man, that GOD should give him a book of revelations, and wisdom, and prophecy; and then he should say unto men, Be ye worshippers of me, besides GOD; but he ought to say, Be ye perfect in knowledge and in works, since ye know the scriptures, and exercise yourselves therein.n	n This passage was revealed, say the commentators, in answer to the Christians, who insisted that Jesus had commanded them to worship him as GOD. Al Beidâwi adds that two Christians, named Abu Râfé al Koradhi and al Seyid al Najrâni, offered to acknowledge Mohammed for their Lord, and to worship him; to which he answered, GOD forbid that we should worship any besides GOD.				It beseemeth not a man, that God should give him the Scriptures and the Wisdom, and the gift of prophecy, and that then he should say to his followers, "Be ye worshippers of me, as well as of God;" 30 but rather, "Be ye perfect in things pertaining to God, since ye know the Scriptures, and have studied deep."	30 Muhammad insinuates that the claim to be equal with God could never have been made by Jesus himself, but by his followers, in ignorance of the Scriptures and of his true nature.
97	74	3	GOD hath not commanded you to take the angels and the prophets for your lords: Will he command you to become infidels, after ye have been true believers?					God doth not command you to take the angels or the prophets as lords.31 What! would he command you to become infidels after ye have been Muslims?	31 That is, to call them rabb–a title due only to God.
97	75	3	And remember when GOD accepted the covenant of the prophets,o saying, This verily is the scripture and the wisdom which I have given you: hereafter shall an apostle come unto you, confirming the truth of that scripture which is with you; ye shall surely believe in him, and ye shall assist him. GOD said, Are ye firmly resolved, and do ye accept my covenant on this condition? They answered, We are firmly resolved: God said, Be ye therefore witnesses; and I also bear witness with you:	o Some commentators interpret this of the children of Israel themselves, of whose race the prophets were. But others say the souls of all the prophets, even of those who were not then born, were present on Mount Sinai when GOD gave the law to Moses, and that they entered into the covenant here mentioned with him. A story borrowed by Mohammed from the Talmudists, and therefore most probably his true meaning in this place.				When God entered into covenant with the prophets,32 he said, "This is the Book and the Wisdom which I give you. Hereafter shall a prophet came unto you to confirm the Scriptures already with you. Ye shall surely believe on him, and ye shall surely aid him. Are ye resolved?" said he, "and do ye accept the covenant on these terms?" They said, "We are resolved;" "Be ye then the witnesses," said he, "and I will be a witness as well as you.	32 Assembled on Mount Sinai. Compare the Jewish legend, that all the prophets, even those who were not yet born, were present on Mount Sinai, when God gave the law to Moses. See Shemoth Rabba. Parashah 28, according to which, not only the Prophets but the Rabbis of every generation, were present at the giving of the Law.
97	76	3	and whosoever turneth back after this, they are surely the transgressors.					And whoever turneth back after this, these are surely the perverse."
97	77	3	Do they therefore seek any other religion but GOD'S? since to him is resigned whosoever is in heaven or on earth, voluntarily or of force: and to him shall they return.					Other religion than that of God desire they? To him doth everything that is in the Heavens and in the Earth submit, in willing or forced obedience! and to Him do they return.
97	78	3	Say, We believe in GOD, and that which hath been sent down unto us, and that which was sent down unto Abraham, and Ismael, and Isaac, and Jacob, and the tribes, and that which was delivered to Moses, and Jesus, and the prophets from their LORD; we make no distinction between any of them; and to him are we resigned.					SAY: We believe in God, and in what hath been sent down to us, and what hath been sent down to Abraham, and Ismael, and Isaac, and Jacob, and the tribes, and in what was given to Moses, and Jesus, and the Prophets, from their Lord. We make no difference between them. And to Him are we resigned (Muslims).
97	79	3	Whoever followeth any other religion than Islam, it shall not be accepted of him: and in the next life he shall be of those who perish.p	p See before, chapter 2, p. 8, note y.				Whoso desireth any other religion than Islam, that religion shall never be accepted from him, and in the next world he shall be among the lost.
97	80	3	How shall GOD direct men who have become infidels after they had believed, and borne witness that the apostle was true, and manifest declarations of the divine will had come unto them? for GOD directeth not the ungodly people.					How shall God guide a people who, after they had believed and bore witness that the apostle was true, and after that clear proofs of his mission had reached them, disbelieved? God guideth not the people who transgress.
97	81	3	Their reward shall be, that on them shall fall the curse of GOD and of angels, and of all mankind:					These! their recompense, that the curse of God, and of angels, and of all men, is on them!
97	82	3	they shall remain under the same forever; their torment shall not be mitigated, neither shall they be regarded;					Under it shall they abide for ever; their torment shall not be assuaged! nor shall God even look upon them!–
97	83	3	except those who repent after this, and amend; for GOD is gracious and merciful.					Save those who after this repent and amend; for verily God is Gracious, Merciful!
97	84	3	Moreover they who become infidels after they have believed, and yet increase in infidelity, their repentance shall in no wise be accepted, and they are those who go astray.					As for those who become infidels, after having believed, and then increase their infidelity–their repentance shall never be accepted. These! they are the erring ones.
97	85	3	Verily they who believe not, and die in their unbelief, the world full of gold shall in nowise be accepted from any of them, even though he should give it for his ransom; they shall suffer a grievous punishment, and they shall have none to help them.					As for those who are infidels, and die infidels, from no one of them shall as much gold as the earth could contain be accepted, though he should offer it in ransom. These! a grievous punishment awaiteth them; and they shall have none to help them.
97	86	3	Ye will never attain unto righteousness until ye give in alms of that which ye love: and whatever ye give, GOD knoweth it.					Ye shall never attain to goodness till ye give alms of that which ye love; and whatever ye give, of a truth God knoweth it.
97	87	3	All food was permitted unto the children of Israel, except what Israel forbade unto himself,q before the Pentateuch was sent down.r Say unto the Jews, Bring hither the Pentateuch and read it, if ye speak truth.	q This passage was revealed on the Jews reproaching Mohammed and his followers with their eating of the flesh and milk of camels,1 which they said was forbidden Abraham, whose religion Mohammed pretended to follow. In answer to which he tells them that GOD ordained no distinction of meats before he gave the law to Moses, though Jacob voluntarily abstained from the flesh and milk of camels; which some commentators say was the consequence of a vow made by that patriarch, when afflicted with the sciatica, that if he were cured he would eat no more of that meat which he liked best; and that was camel’s flesh: but others suppose he abstained from it by the advice of physicians only.2 This exposition seems to be taken from the children of Israel’s not eating of the sinew on the hollow of the thigh, because the angel, with whom Jacob wrestled at Peniel, touched the hollow of his thigh in the sinew that shrank.3 1 See Levit. xi. 4; Deut. xiv. 7. 2 Al Beidâwi, Jallalo’ddin. 3 Gen. xxxii. 32. r Wherein the Israelites, because of their wickedness and perverseness, were forbidden to eat certain animals which had been allowed their predecessors.4 4 Kor. c. 4. See the notes there.				All food was allowed to the children of Israel, except what Jacob forbad himself, ere the law was sent down; SAY: Bring ye then the law and read it, if ye be men of truth.
97	88	3	Whoever therefore contriveth a lie against GOD after this, they will be evil doers.					And whoso after this inventeth the lie about God: These are evil doers.
97	89	3	Say, GOD is true: follow ye therefore the religion of Abraham the orthodox; for he was no idolater.					SAY: God speaketh truth. Follow, therefore, the religion of Abraham, the sound in faith, who was not one of those who joined other gods to God.
97	90	3	Verily the first house appointed unto men to worship in was that which was in Becca;s blessed, and a direction to all creatures.t	s Mohammed received this passage when the Jews said that their Keblah, or the temple of Jerusalem, was more ancient than that of the Mohammedans, or the Caaba.5 Becca is another name of Mecca.6 Al Beidâwi observes that the Arabs used the “M” and “B” promiscuously in several words. 5 Al Beidâwi, Jallalo’ddin. 6 See the Prelim. Disc Sect. I. p. 3. t i.e., The Keblah, towards which they are to turn their faces in prayer.				The first temple that was founded for mankind, was that in Becca,33–Blessed, and a guidance to human beings.	33 Becca, place of crowding, i.e. Mecca. This sentence, together with other Suras–the Cave, Mary, Imran, Repentance, T, H, are woven into the Kiswah or covering of the Caaba, which is renewed annually.
97	91	3	Therein are manifest signs:u the place where Abraham stood; and whoever entereth therein, shall be safe. And it is a duty towards GOD, incumbent on those who are able to go thither,x to visit this house;	u Such is the stone wherein they show the print of Abraham’s feet, and the inviolable security of the place immediately mentioned; that the birds light not on the roof of the Caaba, and wild beasts put off their fierceness there; that none who came against it in a hostile manner ever prospered,1 as appeared particularly in the unfortunate expedition of Abraha al Ashram;2 and other fables of the same stamp which the Mohammedans are taught to believe. 1 Jallalo’ddin, al Beidâwi. 2 See Kor. c. 105. x According to an exposition of this passage attributed to Mohammed, he is supposed to be able to perform the pilgrimage, who can supply himself with provisions for the journey, and a beast to ride upon. Al Shâfeï has decided that those who have money enough, if they cannot go themselves, must hire some other to go in their room. Malec Ebn Ans thinks he is to be reckoned able who is strong and healthy, and can bear the fatigue of the journey on foot, if he has no beast to ride, and can also earn his living by the way. But Abu Hanîfa is of opinion that both money sufficient and health of body are requisite to make the pilgrimage a duty.3 3 Al Beidâwi.	Tablets of Bahá’u’lláh Revelaed after the Kitáb-i-Aqdas (Tablet of Ishráqát, within pp. 99-134) link Memorials of the Faithful (within pp. 9-13, Mullá ‘Alí-Akbar) link Memorials of the Faithful (within pp. 84-86, Hájí Mullá Mihdíy-i-Yazdí) link	BWC: Pilgrimage to the House [Mecca.] is a service due to God. MG: evident signs MG: evident signs		In it are evident signs, even the standing-place34 of Abraham: and he who entereth it is safe. And the pilgrimage to the temple, is a service due to God from those who are able to journey thither.	34 The Makam Ibrahim (praying place of Abraham) is a small building supported by six pillars about 8 ft. high, four of which are surrounded from top to bottom by a fine iron railing, while they leave the space between the two hind pillars open; within the railing is a frame about 5 ft. square, said to contain the sacred stone on which Ibrahim stood when he built the Caaba. Burckhardt. Lieut. Burton (Pilgrimage, iii. 336) says that as the Arab tradition speaks clearly and consistently as to the fact of Abraham having visited Mecca to build the Caaba, it may be considered an open question. Thus also Dr. G. W. Freytag (Einl.).
97	92	3	but whosoever disbelieveth, verily GOD needeth not the service of any creature.					And as to him who believeth not–verily God can afford to dispense with all creatures!
97	93	3	Say, O ye who have received the scriptures, why do ye not believe in the signs of GOD?				The Dawn-Breakers, Chapter XX, p. 415 link	SAY: O people of the Book! why disbelieve ye the signs of God? But God is witness of your doings.
97	94	3	Say, O ye who have received the scriptures, why do ye keep back from the way of GOD, him who believeth? Ye seek to make it crooked, and yet are witnesses that it is the right: but GOD will not be unmindful of what ye do.		Kitáb-i-Íqán, part I, paragraph 15, p. 16 link	O people of the Book, Why repel believers from the way of God?		SAY: O people of the Book! why repel believers from the way of God? Ye fain would make it crooked, and yet ye are its witnesses! But God is not regardless of what ye do.
97	95	3	O true believers, if ye obey some of those who have received the scripture, they will render you infidels, after ye have believed:y	y This passage was revealed on occasion of a quarrel excited between the tribes of al Aws and al Khazraj, by one Shâs Ebn Kais, a Jew; who, passing by some of both tribes as they were sitting and discoursing familiarly together, and being inwardly vexed at the friendship and harmony which reigned among them on their embracing Mohammedism, whereas they had been, for 120 years before, most inveterate and mortal enemies, though descendants of two brothers; in order to set them at variance, sent a young man to sit down by them, directing him to relate the story of the battle of Boâth (a place near Medina), wherein, after a bloody fight, al Aws had the better of al Khazraj, and to repeat some verses on that subject. The young man executed his orders; whereupon those of each tribe began to magnify themselves, and to reflect on and irritate the other, till at length they called to arms, and great numbers getting together on each side, a dangerous battle had ensued, if Mohammed had not stepped in and reconciled them; by representing to them how much they would be to blame if they returned to paganism, and revived those animosities which Islâm had composed; and telling them that what had happened was a trick of the devil to disturb their present tranquility.4 4 Idem.				O believers! if ye obey some amongst those who have received the Scripture, after your very Faith will they make you infidels!
97	96	3	and how can ye be infidels, when the signs of GOD are read unto you, and his apostle is among you? But he who cleaveth firmly unto GOD, is already directed in the right way.					But how can ye become infidels, when the signs of God are recited to you, and his prophet is among you? Whoever holdeth fast by God, is already guided to a straight path.
97	97	3	O believers, fear GOD with his true fear, and die not unless ye also be true believers.		Tablets of the Divine Plan (11 Tablet to the Bahá’ís of the United States and Canada, within pp. 99-107) link	O: Take ye hold of the Cord of God, all of you, and become ye not disunited.		O ye believers! fear God as He deserveth to be feared! and die not till ye have become Muslims.
97	98	3	And cleave all of you unto the covenantz of GOD, and depart not from it, and remember the favor of GOD towards you: since ye were enemies, and he reconciled your hearts, and ye became companions and brethren by his favor:	z Literally, Hold fast by the cord of God. That is, Secure yourselves by adhering to Islâm, which is here metaphorically expressed by a cord, because it is as sure a means of saving those who profess it from perishing hereafter, as holding by a rope is to prevent one’s falling into a well, or other like place. It is said that Mohammed used for the same reason to call the Korân, Habl Allah al matîn, i.e., the sure cord of GOD.5 5 Idem.				And hold ye fast by the cord 35 of God, all of you, and break not loose from it; and remember God's goodness towards you, how that when ye were enemies, He united your hearts, and by his favour ye became brethren;	35 The Koran.
97	99	3	and ye were on the brink of a pit of fire, and he delivered you thence. Thus GOD declareth unto you his signs, that ye may be directed.		Gems of Divine Mysteries, p. 49, paragraph 66 link			And when ye were on the brink of the pit of fire, he drew you back from it. Thus God clearly sheweth you his signs that ye may be guided;
97	100	3	Let there be people among you who invite to the best religion; and command that which is just, and forbid that which is evil; and they shall be happy.		The Secret of Divine Civilization, p. 95 link	MG: that there may be among you a people who invite to the good, and enjoin the just, and forbid the wrong. These are they with whom it shall be well.		And that there may be among you a people who invite to the Good, and enjoin the Just, and forbid the Wrong. These are they with whom it shall be well.
97	101	3	And be not as they who are divided, and disagree in matters of religion,a after manifest proofs have been brought unto them: they shall suffer a great torment.	a i.e., As the Jews and Christians, who dispute concerning the unity of GOD, the future state, &c.1 1 Idem				And be ye not like those who have formed divisions, and fallen to variance after the clear proofs have come to them. These! a terrible chastisement doth await them,
97	102	3	On the day of resurrection some faces shall become white, and other faces shall become black.b And unto them whose faces shall become black, GOD will say, Have ye returned unto your unbelief, after ye had believed? therefore taste the punishment, for that ye have been unbelievers:	b See the Preliminary Discourse, Sect. IV.				On THE DAY when faces shall turn white, and faces shall turn black! And as to those whose faces shall have turned black ". . . .What! after your belief have ye become infidels? Taste then the chastisement, for that ye have been unbelievers."
97	103	3	but they whose faces shall become white shall be in the mercy of GOD, therein shall they remain for ever.					And as to those whose faces shall have become white, they shall be within the mercy of God: therein shall they abide for ever.
97	104	3	These are the signs of GOD: we recite them unto thee with truth. GOD will not deal unjustly with his creatures.					These are the signs of God: we recite them to thee in truth: And God willeth not injustice to mankind.
97	105	3	And to GOD belongeth whatever is in heaven and on earth; and to GOD shall all things return.					Whatever is in the Heavens, and whatever is on the Earth, is God's. And to God shall all things return.
97	106	3	Ye are the best nation that hath been raised up unto mankind: ye command that which is just, and ye forbid that which is unjust, and ye believe in GOD. And if they who have received the scriptures had believed, it had surely been the better for them: there are believers among them,c but the greater part of them are transgressors.	c As Abd’allah Ebn Salâm and his companions,2 and those of the tribes of al Aws and al Khazraj who had embraced Mohammedism. 2 Al Beidâwi.				Ye are the best folk that hath been raised up unto mankind. Ye enjoin the Just, and ye forbid the Evil, and ye believe in God: And if the people of the Book had believed, it had surely been better for them! Believers there are among them, but most of them are perverse.
97	107	3	They shall not hurt you, unless with a slight hurt; and if they fight against you, they shall turn their backs to you; and they shall not be helped.d	d This verse, al Beidâwi says, is one of those whose meaning is mysterious, and relates to something future: intimating the low condition to which the Jewish tribes of Koreidha, Nadîr, Banu Kainokâ, and those who dwelt at Khaibar, were afterwards reduced by Mohammed.				They will never inflict on you but a trifling damage; and if they do battle with you, they shall turn their backs to you: then they shall not be succoured.
97	108	3	They are smitten with vileness wheresoever they are found; unless they obtain security by entering into a treaty with GOD, and a treaty with men:f and they draw on themselves indignation from GOD, and they are afflicted with poverty. This they suffer, because they disbelieved the signs of GOD,g and slew the prophets unjustly; this, because they were rebellious, and transgressed.	e i.e., Unless they either profess the Mohammedan religion, or submit to pay tribute.				Shame shall be stamped upon them36 wherever found, unless they ally them with God and men! And the wrath of God will they incur, and poverty shall be stamped upon them! This–for that they believed not in the signs of God, and slew the prophets unjustly: This–because they rebelled, and became transgressors.	36 Or, they are smitten with. Sale. S'etendra comme une tente. Kas.
97	109	3	Yet they are not all alike: there are of those who have received the scriptures, upright people; they meditate on the signs of GOD in the night season, and worship;	f Those namely who have embraced Islâm. g That is, the Korân.				Yet all are not alike: Among the people of the Book is an upright folk, who recite the signs of God in the night-season, and adore:
97	110	3	they believe in GOD, and the last day; and command that which is just, and forbid that which is unjust, and zealously strive to excel in good works; these are of the righteous.		The Secret of Divine Civilization, p. 95 link	And they enjoin what is just, and forbid what is unjust, and speed on in good works. These are of the righteous.		They believe in God and in the latter day, and enjoin justice, and forbid evil, and speed on in good works. These are of the righteous.
97	111	3	And ye shall not be denied the reward of the good which ye do;h for GOD knoweth the pious.	h Some copies have a different reading in this passage, which they express in the third person: They shall not be denied, &c.				And of whatever good ye do, ye shall not be denied the meed. God knoweth those who fear Him.
97	112	3	As for the unbelievers, their wealth shall not profit them at all, neither their children, against GOD: they shall be the companions of hell fire; they shall continue therein forever.					But as for the infidels, their wealth, and their children shall avail them nothing against God. They shall be the inmates of the fire, to abide therein eternally.
97	113	3	The likeness of that which they lay out in this present life, is as a wind wherein there is a scorching cold: it falleth on the standing corn of those men who have injured their own souls, and destroyeth it. And GOD dealeth not unjustly with them; but they injure their own souls.					The alms which they bestow in this present life, are like a freezing wind, which falleth upon and destroyeth the cornfields of a people who have been to themselves unjust. God doeth them no injustice, but to themselves are they unjust.
97	114	3	O true believers, contract not an intimate friendship with any besides yourselves;i they will not fail to corrupt you. They wish for that which may cause you to perish: their hatred hath already appeared from out of their mouths; but what their breasts conceal is yet more inveterate. We have already shown you signs of their ill will towards you, if ye understand.	i i.e., Of a different religion.				O ye who have believed! form not intimacies among others than yourselves. They will not fail to corrupt you. They long for your ruin. Hatred hath already shewn itself out of their mouths, but more grievous is what their breasts conceal. The tokens thereof we have already made plain to you, if ye will comprehend.
97	115	3	Behold, ye love them, and they do not love you: ye believe in all the scriptures, and when they meet you, they say, We believe; but when they assemble privately together, they bite their fingers' ends out of wrath against you. Say unto them, Die in your wrath: verily GOD knoweth the innermost part of your breasts.		Kitáb-i-Íqán, part I, paragraph 84, p. 78 link	And when they meet you, they will say, 'We believe'; but when they are apart, they bite their fingers' ends at you, out of wrath. Say: 'Die in your wrath!' God truly knoweth the very recesses of your breasts.		See now! ye love them, but they love not you. Ye believe the entire Book. And when they meet you, they say, "We believe;" but when they are apart, they bite their fingers' ends at you, out of wrath. SAY: "Die in your wrath!" God truly knoweth the very recesses of your breasts.
97	116	3	If good happen unto you, it grieveth them; and if evil befall you, they rejoice at it. But if ye be patient, and fear God, their subtlety shall not hurt you at all; for GOD comprehendeth whatever they do.					If good befalleth you it grieveth them, and when ill lighteth on you, they rejoice in it. But if ye be steadfast and fear God, their craft shall in no way harm you. For God is round about their doings.
97	117	3	Call to mind when thou wentest forth early from thy family, that thou mightest prepare the faithful a camp for war;k and GOD hear and knew it;	k This was at the battle of Ohod, a mountain about four miles to the north of Medina. The Koreish, to revenge their loss at Bedr,1 the next year being the third of the Hejra, got together an army of 3,000 men, among whom there were 200 horse, and 700 armed with coats of mail. These forces marched under the conduct of Abu Sofiân and sat down at Dhu’lholeifa, a village about six miles from Medina. Mohammed, being much inferior to his enemies in numbers, at first determined to keep himself within the town, and receive them there; but afterwards, the advice of some of his companions prevailing, he marched out against them at the head of 1,000 men (some say he had 1,050 men, others but 900), of whom 100 were armed with coats of mail, but he had no more than one horse, besides his own, in his whole army. With these forces he formed a camp in a village near Ohod, which mountain he contrived to have on his back; and the better to secure his men from being surrounded, he placed fifty archers in the rear, with strict orders not to quit their post. When they came to engage, Mohammed had the better at first, but afterwards by the fault of his archers, who left their ranks for the sake of the plunder, and suffered the enemies’ horse to encompass the Mohammedans and attack them in the rear, he lost the day, and was very near losing his life, being struck down by a shower of stones, and wounded in the face with two arrows, on pulling out of which his two foreteeth dropped out. Of the Moslems seventy men were slain, and among them Hamza the uncle of Mohammed, and of the infidels twenty-two.2 To excuse the ill success of this battle, and to raise the drooping courage of his followers, is Mohammed’s drift in the remaining part of this chapter. 1 See before, p. 32. 2 Abulfeda, in Vita Moham. p. 64, &c. El Macin. l. x. Prideaux’s Life of Mahomet, p. 80.				And remember when thou didst leave thy household at early morn, that thou mightest prepare the faithful a camp for the war;37–God heard, knew it–	37 This probably refers to the battle of Ohod.
97	118	3	when two companies of you were anxiously thoughtful, so that ye became faint-hearted;l but GOD was the supporter of them both; and in GOD let the faithful trust.	l These were some of the families of Banu Salma of the tribe of al Khazraj, and Banu’l Hareth of the tribe of al Aws, who composed the two wings of Mohammed’s army. Some ill impression had been made on them by Abda’llah Ebn Obba Solûl, then an infidel, who having drawn off 300 men, told them that they were going to certain death, and advised them to return back with him; but he could prevail on but a few, the others being kept firm by the divine influence, as the following words intimate.3 3 Al Beidâwi.				When two troops of you became full of anxious thoughts, and lost heart, and when God became the protector of both! In God, then, let the faithful trust.
97	119	3	And GOD had already given you the victory at Bedr,m when ye were inferior in number; therefore fear GOD, that ye may be thankful.	m See before, p. 32.				God had already succoured you at Bedr, when ye were the weaker! Fear God, then, that ye may be thankful.
97	120	3	When thou saidst unto the faithful, Is it not enough for you, that your LORD should assist you with three thousand angels sent down from heaven?					Then thou didst say to the faithful, "Is it not enough for you that your Lord aideth you with three thousand angels sent down from on high?"
97	121	3	Verily if ye persevere, and fear God, and your enemies come upon you suddenly, your LORD will assist you with five thousand angels, distinguished by their horses and attire.n	n The angels who assisted the Mohammedans at Bedr, rode, say the commentators, on black and white horses, and had on their heads white and yellow sashes, the ends of which hung down between their shoulders.				Aye: but ye if be steadfast and fear God, and the foe come upon you in hot haste, your Lord will help you with five thousand angels in their cognisances!38	38 The Arabic word occurs at verse 13 of horses as known by certain marks. So here these angels would be known by their accoutrements, etc.
97	122	3	And this GOD designed only as good tidings for youo that your hearts might rest secure; for victory is from GOD alone, the mighty, the wise. That he should cut off the uttermost part of the unbelievers, or cast them down, or that they should be overthrown and unsuccessful is nothing to thee.	o i.e., As an earnest of future success.				This, as pure good tidings for you, did God appoint, that your hearts might be assured–for only from God, the Mighty, the Wise, cometh the Victory–and that He might cut off the uttermost part of those who believed not, or cast them down so that they should be overthrown, defeated without resource.
97	123	3	It is no business of thine; whether God be turned unto them, or whether he punish them; they are surely unjust doers.p	p This passage was revealed when Mohammed received the wounds above mentioned at the battle of Ohod, and cried out, How shall that people prosper who have stained their prophet’s face with blood, while he called them to their Lord? The person who wounded him was Otha the son of Abu Wakkas.4 4 Idem. Abulfeda, ubi supra.				It is none of thy concern whether He be turned unto them in kindness or chastise them: for verily they are wrongful doers.
97	124	3	To GOD belongeth whatsoever is in heaven and on earth: he spareth whom he pleaseth, and he punisheth whom he pleaseth; for GOD is merciful.					Whatever is in the Heavens and the Earth is God's! He forgiveth whom He will, and whom He will, chastiseth: for God is Forgiving, Merciful.
97	125	3	O true believers, devour nor usury, doubling it twofold; but fear GOD, that ye may prosper:					O ye who believe! devour not usury, doubling it again and again! But fear God, that ye may prosper.
97	126	3	and fear the fire which is prepared for the unbelievers; and obey GOD, and his apostle that ye may obtain mercy.					And fear the fire which is prepared for them that believe not; and obey God and the apostle, that ye may find mercy:
97	127	3	And run with emulation to obtain remission from your LORD, and paradise, whose breath equalleth the heavens and the earth, which is prepared for the godly;					And vie in haste for pardon from your Lord, and a Paradise, vast as the Heavens and the Earth, prepared for the God-fearing.
97	128	3	who give alms in prosperity and adversity; who bridle their anger, and forgive men; for GOD loveth the beneficent.q	q It is related of Hasan the son of Ali, that a slave having once thrown a dish on him boiling hot, as he sat at table, and fearing his master’s resentment, fell immediately on his knees, and repeated these words, Paradise is for those who bridle their anger: Hasan answered, I am not angry. The slave proceeded, and for those who forgive men. I forgive you, said Hasan. The slave, however, finished the verse, adding, for God loveth the beneficent. Since it is so replied Hasan, I give you your liberty, and four hundred pieces of silver.5 A noble instance of moderation and generosity. 5 Vide D’Herbelot, Bibl. Orient. Art. Hassan.	The Secret of Divine Civilization, p. 95 link	MG: ...who master their anger, and forgive others! God loveth the doers of good.		Who give alms, alike in prosperity and in success, and who master their anger, and forgive others! God loveth the doers of good.
97	129	3	And who, after they have committed a crime, or dealt unjustly with their own souls, remember GOD, and ask pardon for their sins, (for who forgiveth sins except GOD?) and persevere not in what they have done knowingly;					They who, after they have done a base deed or committed a wrong against their own selves, remember God and implore forgiveness of their sins–and who will forgive sins but God only?–and persevere not in what they have wittingly done amiss.
97	130	3	their reward shall be pardon from their LORD, and gardens wherein rivers flow, they shall remain therein forever: and how excellent is the reward of those who labor!					As for these! Pardon from their Lord shall be their recompense, and gardens 'neath which the rivers flow; for ever shall they abide therein: And goodly the reward of those who labour!
97	131	3	There have already been before you examples of punishment of infidels, therefore go through the earth, and behold what hath been the end of those who accuse God's apostles of imposture.					Already, before your time, have examples been made! Traverse the earth, then, and see what hath been the end of those who treat prophets as liars.
97	132	3	This book is a declaration unto men, and a direction and an admonition to the pious.					This Koran is a manifest to man, and a guidance, and a warning to the God-fearing!
97	133	3	And be not dismayed, neither be ye grieved; for ye shall be superior to the unbelievers if ye believe.					And be not fainthearted, and be not sorrowful: For ye shall gain the upper hand if ye be believers.39	39 This and the following verses to 154 were probably revealed shortly after the reverse of Ohod.
97	134	3	If a wound hath happened unto you in war,r a like wound hath already happened unto the unbelieving people:s and we cause these days of different success interchangeably to succeed each other among men; that GOD may know those who believe, and may have martyrs from among you: (GOD loveth not the workers of iniquity;)	r That is, by your being worsted at Ohod. s When they were defeated at Bedr. It is observable that the number of Mohammedans slain at Ohod, was equal to that of the idolaters slain at Bedr; which was so ordered by GOD for a reason to be given elsewhere.1 1 In not. ad cap. 8.				If a wound hath befallen you, a wound like it hath already befallen others: we alternate these days of successes and reverses among men, that God may know those who have believed, and that He may take martyrs from among you,–but God loveth not the wrongful doers–
97	135	3	and that GOD might prove those who believe, and destroy the infidels.					And that God may test those who believe, and destroy the infidels.
97	136	3	Did ye imagine that ye should enter paradise, when as yet GOD knew not those among you who fought strenuously in his cause; nor knew those who persevered with patience?					Thought ye that ye should enter Paradise ere God had taken knowledge of those among you who did valiantly, and of those who steadfastly endure?
97	137	3	Moreover ye did sometimes wish for death before that ye met it;t but ye have now seen it, and ye looked on, but retreated from it.	t Several of Mohammed’s followers who were not present at Bedr, wished for an opportunity of obtaining, in another action, the like honour as those had gained who fell martyrs in that battle; yet were discouraged on seeing the superior numbers of the idolaters in the expedition of Ohod. On which occasion this passage was revealed.2 2 Al Beidâwi				Ye had desired death ere ye met it. But ye have now seen it–and ye have beheld it–and fled from it!
97	138	3	Mohammed is no more than an apostle; the other apostles have already deceased before him: if he die, therefore, or be slain, will ye turn back on your heels?u but he who turneth back on his heels will not hurt God at all; and GOD will surely reward the thankful.	u These words were revealed when it was reported in the battle of Ohod that Mohammed was slain; whereupon the idolaters cried out to his followers, Since your prophet is slain, return to your ancient religion, and to your friends; if Mohammed had been a prophet he had not been slain. It is related that a Moslem named Ans Ebn al Nadar, uncle to Malec Ebn Ans, hearing these words, said aloud to his companions, My friends, though Mohammed be slain, certainly Mohammed’s Lord liveth and dieth not; therefore value not your lives since the prophet is dead, but fight for the cause for which he fought: then he cried out, O God, I am excused before thee, and acquitted in thy sight of what they say; and drawing his sword, fought valiantly till he was killed.3 3 Idem.				Muhammad is no more than an apostle; other apostles have already passed away before him: if he die, therefore,40 or be slain, will ye turn upon your heels?41 But he who turneth on his heels shall not injure God at all: And God will certainly reward the thankful!	40 This verse and xxxix. 31 (p.257) were recited at Muhammad's death by Abu Bekr, in order to convince Omar and the other Muslims of the possibility of that event. It has been supposed that these passages were invented by Abu Bekr on this occasion, and inserted into the Koran. But this is more than doubtful. See Nöldeke, pp. 199-201. 41 That is, return to idolatry. A report had been spread in the battle of Ohod that Muhammad had been slain.
97	139	3	No soul can die unless by the permission of GOD, according to what is written in the book containing the determination of things.x And whoso chooseth the reward of this world, we will give him thereof: but whoso chooseth the reward of the world to come, we will give him thereof: and we will surely reward the thankful.	x Mohammed, the more effectually to still the murmurs of his party on their defeat, represents to them that the time of every man’s death is decreed and predetermined by God, and that those who fell in the battle could not have avoided their fate had they stayed at home; whereas they had now obtained the glorious advantage of dying martyrs for the faith. Of the Mohammedan doctrine of absolute predestination I have spoken in another place.4 4 Prelim. Disc. Sect IV.				No one can die except by God's permission, according to the Book that fixeth the term of life.42 He who desireth the recompense of this world, we will give him thereof; And he who desireth the recompense of the next life, we will give him thereof! And we will certainly reward the thankful.	42 Lit. according to a writing (i.e. of God) definite. The Rabbins also teach (Com. Tract. Rosch. Haschanah) that there are books in which God has written down the lifetime of every individual. Lit. No soul can die.
97	140	3	How many prophets have encountered those who had many myriads of troops: and yet they desponded not in their mind for what had befallen them in fighting for the religion of GOD; and were not weakened, neither behaved themselves in an abject manner? GOD loveth those who persevere patiently.					How many a prophet hath combated those who had with them many myriads! Yet were they not daunted at what befel them on the path of God, nor were they weakened, nor did they basely submit! God loveth those who endure with steadfastness,
97	141	3	And their speech was no other than what they said, Our LORD forgive us our offences, and our transgressions in our business; and confirm our feet, and help us against the unbelieving people. And GOD gave them the reward of this world, and a glorious reward in the life to come; for GOD loveth the well-doers.					Nor said they more than this:43 "O our Lord! forgive us our sins and our mistakes in this our work; and set our feet firm; and help us against the unbelieving people." And God gave them the recompense of this world, and the excellence of the recompense of the next. For God loveth the doers of what is excellent.	43 Lit. and their saying was no other than that they said.
97	142	3	O ye who believe, if you obey the infidels, they will cause you to turn back on your heels, and ye will be turned back and perish:y	y This passage was also occasioned by the endeavours of the Koreish to seduce the Mohammedans to their old idolatry, as they fled in the battle of Ohod.				O ye who have believed! if ye obey the infidels, they will cause you to turn upon your heels,44 and ye will fall back into perdition:	44 To relapse into infidelity. The Koreisch attempted to seduce the Muslims to renounce their faith after the battle of Ohod.
97	143	3	but GOD is your LORD; and he is the best helper.					But God is your liege lord, and He is the best of helpers.
97	144	3	We will surely cast a dread into the hearts of the unbelievers,z because they have associated with GOD that concerning which he sent them down no power: their dwelling shall be the fire of hell; and the receptacle of the wicked shall be miserable.	z To this Mohammed attributed the sudden retreat of Abu Sofiân and his troops, without making any farther advantage of their success; only giving Mohammed a challenge to meet them next year at Bedr, which he accepted. Others say that as they were on their march home, they repented they had not utterly extirpated the Mohammedans, and began to think of going back to Medina for that purpose, but were prevented by a sudden consternation or panic fear, which fell on them from GOD.5 5 Al Beidâwi.				We will cast a dread into hearts of the infidels because they have joined gods with God without warranty sent down; their abode shall be the fire; and wretched shall be the mansion of the evil doers.
97	145	3	GOD had already made good unto you his promise, when ye destroyed them by his permission,a until ye became faint-hearted, and disputed concerning the command of the apostle, and were rebellious;b after God had shown you what ye desired.	a i.e., In the beginning of the battle, when the Moslems had the advantage, putting the idolaters to flight, and killing several of them. b That is, till the bowmen, who were placed behind to prevent their being surrounded, seeing the enemy fly, quitted their post, contrary to Mohammed’s express orders, and dispersed themselves to seize the plunder; whereupon Khâled Ebn al Walîd perceiving their disorder, fell on their rear with the horse which he commanded, and turned the fortune of the day. It is related that though Abda’llah Ebn Johair, their captain, did all he could to make them keep their ranks, he had not ten that stayed with him out of the whole fifty.6 6 Idem. Vide Abulfeda, Vit. Moh. p. 65, 66, and note, ibid.				Already had God made good to you His promise, when by His permission ye destroyed your foes, until your courage failed you, and ye disputed about the order,45 and disobeyed, after that the Prophet had brought you within view of that for which ye longed.46	45 The command to abstain from taking the spoils. This disobedience turned the scale of victory against the Muslims. 46 Victory and plunder.
97	146	3	Some of you chose this present world, and others of you chose the world to come.c Then he turned you to flight from before them, that he might make trial of you: (but he hath now pardoned you: for GOD is endued with beneficence towards the faithful;)	c The former were they who, tempted by the spoil, quitted their post; and the latter they who stood firm by their leader.				Some of you were for this world, and some for the next.47 Then, in order to make trial of you, He turned you to flight from them,–yet hath He now forgiven you; for all-bounteous is God to the faithful–	47 Some took to flight, others stood firm, and were not careful of their lives.
97	147	3	when ye went up as ye fled, and looked not back on any: while the apostle called you, in the uttermost part of you.d Therefore God rewarded you with affliction on affliction, that ye be not grieved hereafter for the spoils which ye fail of, nor for that which befalleth you,e for GOD is well acquainted with whatever ye do.	d Crying aloud, Come hither to me, O servants of GOD! I am the apostle of GOD; he who returneth back, shall enter paradise. But notwithstanding all his endeavours to rally his men, he could not get above thirty of them about him. e i.e., GOD punished your avarice and disobedience by suffering you to be beaten by your enemies, and to be discouraged by the report of your prophet’s death; that ye might be inured to patience under adverse fortune, and not repine at any loss or disappointment for the future				When ye came up the height48 and took no heed of any one, while the Prophet in your rear was calling you to the fight! God hath rewarded you with trouble upon trouble, that ye might learn not to be chagrined at your loss of booty, or at what befel you! God is acquainted with your actions.	48 That is, in confused rout.
97	148	3	Then he sent down upon you after affliction security; a soft sleep which fell on some part of you; but other part were troubled by their own souls;f falsely thinking of GOD, a foolish imagination saying, Will anything of the matter happen unto us?g Say, Verily, the matter belongeth wholly unto GOD. They concealed in their minds what they declared not unto thee; saying,h If anything of the matter had happened unto us,i we had not been slain here. Answer, If ye had been in your houses, verily they would have gone forth to fight, whose slaughter was decreed, to the places where they died, and this came to pass that GOD might try what was in your breasts, and might discern what was in your hearts; for GOD knoweth the innermost parts of the breasts of men.	f After the action, those who had stood firm in the battle were refreshed as they lay in the field by falling into an agreeable sleep, so that the swords fell out of their hands; but those who had behaved themselves ill were troubled in their minds, imagining they were now given over to destruction.1 1 Al Beidâwi, Jallalo’ddin. g That is, is there any appearance of success, or of the divine favour and assistance which we have been promised?2 2 Idem. h i.e., To themselves, or to one another in private. i If GOD had assisted us according to his promise; or, as others interpret the words, if we had taken the advice of Abda’llah Ebn Obba Solûl, and had kept within the town of Medina, our companions had not lost their lives.3 3 Idem.				Then after the trouble God sent down security upon you. Slumber fell upon a part of you: as to the other part–their own passions stirred them up to think unjustly of God with thoughts of ignorance! They said–What gain we by this affair? SAY: Verily the affair resteth wholly with God. They hid in their minds what they did not speak out to thee, saying, "Were we to have gained aught in this affair, none of us had been slain at this place." SAY: Had ye remained in your homes, they who were decreed to be slain would have gone forth to the places where they lie:–in order that God might make trial of what was in your breasts, and might discover what was in your hearts, for God knoweth the very secrets of the breast.
97	149	3	Verily they among you who turned their backs on the day whereon the two armies met each other at Ohod, Satan caused them to slip for some crime which they had committed:k but now hath GOD forgiven them; for GOD is gracious and merciful.	k viz., For their covetousness in quitting their post to seize the plunder.				Of a truth it was Satan alone who caused those of you to fail in duty who turned back on the day when the hosts met, for some of their doings! But now hath God pardoned them; For God is Forgiving, Gracious.
97	150	3	O true believers, be not as they who believed not, and said of their brethren when they had journeyed in the land or had been at war, If they had been with us, those had not died, nor had these been slain: whereas what befell them was so ordained that GOD might take it matter of sighing in their hearts. GOD giveth life, and causeth to die: and GOD seeth that which ye do.					O ye who believe! be not like the infidels, who said of their brethren when they had travelled by land or had gone forth to war, "Had they kept with us, they had not died, and had not been slain!" God purposed that this affair should cause them heart sorrow! God maketh alive and killeth; and God beholdeth your actions.
97	151	3	Moreover if ye be slain, or die in defence of the religion of GOD, verily pardon from GOD, and mercy, is better than what they heap together of worldly riches.					And if ye shall be slain or die on the path of God, then pardon from God and mercy is better than all your amassings;
97	152	3	And if ye die, or be slain, verily unto GOD shall ye be gathered.					For if ye die or be slain, verily unto God shall ye be gathered.
97	153	3	And as to the mercy granted unto the disobedient from GOD, thou O Mohammed, hast been mild towards them; but if thou hadst been severe, and hard-hearted, they had surely separated themselves from about thee. Therefore forgive them, and ask pardon for them: and consult them in the affair of war; and after thou hast deliberated, trust in GOD; for GOD loveth those who trust in him.		The Secret of Divine Civilization, p. 100 link	MG: and consult them in the affair.		Of the mercy of God thou hast spoken to them in gentle terms. Hadst thou been severe and harsh-hearted, they would have broken away from thee. Therefore, forgive and ask for pardon for them, and consult them in the affair of war, and when thou art resolved, then put thou thy trust in God, for God loveth those who trust in Him.
97	154	3	If GOD help you, none shall conquer you; but if he desert you, who is it that will help you after him? Therefore in GOD let the faithful trust.					If God help you, none shall overcome you; but if He abandon you, who is he that shall help you when He is gone? In God, then, let the faithful trust.
97	155	3	It is not the part of a prophet to defraud,l for he who defraudeth shall bring with him what he hath defrauded any one of, on the day of the resurrection.m Then shall every soul be paid what he hath gained; and they shall not be treated unjustly.	l This passage was revealed, as some say, on the division of the spoil at Bedr; when some of the soldiers suspected Mohammed of having privately taken a scarlet carpet made all of silk and very rich, which was missing.4 Others suppose the archers, who occasioned the loss of the battle of Ohod, left their station because they imagined Mohammed would not give them their share of the plunder; because, as it is related, he once sent out a party as an advanced guard, and in the meantime attacking the enemy, took some spoils which he divided among those who were with him in the action, and gave nothing to the party that was absent on duty.5 4 Al Beidâwi, Jallalo’ddin. 5 Al Beidâwi. m According to a tradition of Mohammed, whoever cheateth another will on the day of judgment carry his fraudulent purchase publicly on his neck.				It is not the Prophet who will defraud you;49–But he who shall defraud, shall come forth with his defraudings on the day of the resurrection: then shall every soul be paid what it hath merited, and they shall not be treated with injustice.	49 Muhammad had been accused of having secretly appropriated a portion of the spoil.
97	156	3	Shall he therefore who followeth that which is well-pleasing unto GOD be as he who bringeth on himself wrath from GOD, and whose receptacle is hell? an evil journey shall it be thither.					Shall he who hath followed the good pleasure of God be as he who hath brought on himself wrath from God, and whose abode shall be Hell? and wretched the journey thither!
97	157	3	There shall be degrees of rewards and punishments with GOD, for GOD seeth what they do.					There are varying grades with God: and God beholdeth what ye do.
97	158	3	Now hath GOD been gracious unto the believers when he raised up among them an apostle of their own nation,n who should recite his signs unto them, and purify them, and teach them the book of the Koran and wisdom:o whereas they were before in manifest error.	n Some copies, instead of min anfosihim, i.e., of themselves, read min anfasihim, i.e., of the noblest among them; for such was the tribe of Koreish, of which Mohammed was descended.1 1 Idem. o i.e., The Sonna.2 2 Idem.				Now hath God been gracious to the faithful, when he raised up among them an apostle out of their own people, to rehearse unto them his signs, and to cleanse them, and to give them knowledge of the Book and of Wisdom: for before they were in manifest error.
97	159	3	After a misfortune had befallen you at Ohod, (ye had already obtained two equal advantages)p do ye say, Whence cometh this? Answer, This is from yourselves:q for GOD is almighty.	p viz., In the battle of Bedr, where ye slew seventy of the enemy, equalling the number of those who lost their lives at Ohod, and also took as many prisoners.3 3 See before, p. 32. q It was the consequence of your disobeying the orders of the prophet, and abandoning your post for the sake of plunder.				When a reverse hath befallen you,50 the like of which ye had before inflicted, say ye, "Whence is this?" SAY: It is from yourselves. For God hath power over all things.	50 At Ohod.
97	160	3	And what happened unto you, on the day whereon the two armies met, was certainly by the permission of GOD; and that he might know the ungodly. It was said unto them, Come, fight for the religion of GOD, or drive back the enemy: they answered, if we had known ye went out to fight, we had certainly followed you.r They were on that day nearer unto unbelief, than they were to faith;	r That is, if we had conceived the least hope of success when ye marched out of Medina to encounter the infidels, and had not known that ye went rather to certain destruction than to battle, we had gone with you. But this Mohammed here tells them was only a feigned excuse; the true reason of their staying behind being their want of faith and firmness in their religion.4 4 Al Beidâwi.				And that which befel you on the day when the armies met, was certainly by the will of God, and that he might know the faithful, and that he might know the hypocrites! And when the word was "Advance, fight on the path of God, or drive back the foe,"–they said, "Had we known how to fight, we would have followed you." Nearer were some of them on that day to unbelief, than to faith:
97	161	3	they spake with their mouths, what was not in their hearts: but GOD perfectly knew what they concealed;					They said with their lips what was not in their hearts! But God knew what they concealed,
97	162	3	who said of their brethren, while themselves stayed at home, if they had obeyed us, they had not been slain. Say, Then keep back death from yourselves, if ye say truth.					Who said of their brethren while themselves sat at home, "Had they obeyed us, they had not been slain." SAY: Keep back death from yourselves if ye speak truth.
97	163	3	Thou shalt in nowise reckon those who have been slain at Ohod, in the cause of GOD, dead; nay, they are sustained alive with their LORD,s	s See before, p. 17.	Gems of Divine Mysteries, p. 48, paragraph 65 link	BWC: Nay, they are alive and sustained by their Lord.		And repute not those slain on God's path to be dead.51 Nay, alive with their Lord, are they richly sustained;	51 See Sura [xci.] ii. 149.
97	164	3	rejoicing for what GOD of his favor hath granted them; and being glad for those who, coming after them, have not as yet overtaken them;t because there shall no fear come on them, neither shall they be grieved.	t i.e., Rejoicing also for their sakes, who are destined to suffer martyrdom, but have not as yet attained it.5 5 Vide Rev. vi. II.				Rejoicing in what God of his bounty hath vouchsafed them, filled with joy for those who follow after them, but have not yet overtaken them, that on them nor fear shall come, nor grief;
97	165	3	They are filled with joy for the favor which they have received from GOD and his bounty; and for that GOD suffereth not the reward of the faithful to perish.					Filled with joy at the favours of God, and at his bounty: and that God suffereth not the reward of the faithful to perish.
97	166	3	They who hearkened unto GOD and his apostle, after a wound had befallen them at Ohod,u such of them as do good works, and fear God, shall have a great reward;	u The commentators differ a little as to the occassion of this passage. When news was brought to Mohammed, after the battle of Ohod, that the enemy, repenting of their retreat, were returning towards Medina, he called about him those who had stood by him in the battle, and marched out to meet the enemy as far as Homarâ al Asad, about eight miles from that town, notwithstanding several of his men were so ill of their wounds that they were forced to be carried; but a panic fear having seized the army of the Koreish, they changed their resolution and continued their march home; of which Mohammed having received intelligence, he also went back to Medina: and, according to some commentators, the Korân here approves the faith and courage of those who attended the prophet on this occasion. Others say the persons intended in this passage were those who went with Mohammed the next year, to meet Abu Sofiân and the Koreish, according to their challenge, at Bedr,1 where they waited some time for the enemy, and then returned home; for the Koreish, though they set out from Mecca, yet never came so far as the place of appointment, their hearts failing them on their march; which Mohammed attributed to their being struck with a terror from GOD.2 This expedition the Arabian histories call the second, or lesser expedition of Bedr. 1 See before, p. 47, note 2. 2 Al Beidâwi.				As to those who after the reverse52 which befel them, respond to God and the Apostle–such of them as do good works and fear God, shall have a great reward:	52 At Ohod; lit. wound.
97	167	3	unto whom certain men said, Verily the men of Mecca have already gathered forces against you, be ye therefore afraid of them:x but this increased their faith, and they said, GOD is our support, and the most excellent patron.	x The persons who thus endeavoured to discourage the Mohammedans were, according to one tradition, some of the tribe of Abd Kais, who, going to Medina, were bribed by Abu Sofiân with a camel’s load of dried raisins; and, according to another tradition, it was Noaim Ebn Masúd al Ashjaï who was also bribed with a she-camel ten months gone with young (a valuable present in Arabia). This Noaim, they say, finding Mohammed and his men preparing for the expedition, told them that Abu Sofiân, to spare them the pains of coming so far as Bedr, would seek them in their own houses, and that none of them could possibly escape otherwise than by timely flight. Upon which Mohammed, seeing his followers a little dispirited, swore that he would go himself though not one of them went with him. And accordingly he set out with seventy horsemen, every one of them crying out, Hashna Allah, i.e., GOD is our support.3 3 Idem, Jallalo’ddin.				Who, when men said to them, "Now are the Meccans mustering against you; therefore fear them!" it only increased their faith, and they said, "Our sufficiency is God, and He is an excellent protector."
97	168	3	Wherefore they returned with favor from GOD, and advantage:y no evil befell them: and they followed what was well pleasing unto GOD: for GOD is endowed with great liberality.	y While they stayed at Bedr expecting the enemy, they opened a kind of fair there, and traded to very considerable profit.4 4 Al Beidâwi.				They returned, therefore, with the favour of God, enriched by Him, and untouched by harm; and they followed what was well pleasing to God. And God is of great Munificence.
97	169	3	Verily that devilz would cause you to fear his friends: but be ye not afraid of them: but fear me, if ye be true believers.	z Meaning either Noaim, or Abu Sofiân himself.				Only would that Satan53 instil the fear of his adherents: Fear them not, but fear me if ye are believers.	53 Lit. that Satan. Said to refer to Noaim, or Abu Sofian, the leader of the Koreisch.
97	170	3	They shall not grieve thee, who emulously hasten unto infidelity; for they shall never hurt GOD at all. GOD will not give them a part in the next life, and they shall suffer a great punishment.		Memorials of the Faithful (Mirzá Muhammad, the Servant at the Travelers' Hospice, within pp. 106-108) link			Let not those who vie in haste after infidelity grieve thee: Verily not one whit shall they injure God! God will refuse them all part in the life to come: a severe chastisement shall be their lot.
97	171	3	Surely those who purchase infidelity with faith shall by no means hurt GOD at all, but they shall suffer a grievous punishment.					They truly who purchase infidelity at the price of their faith, shall not injure God one whit! and a grievous chastisement shall be their lot.
97	172	3	And let not the unbelievers think, because we grant them lives long and prosperous, that it is better for their souls: we grant them long and prosperous lives only that their iniquity may be increased; and they shall suffer an ignominious punishment.		Selections from the Writings of the Báb (2 Excerpts from the Qayyúmu'l-Asmá, Chapter LXXXVII, 68) link			Let not the infidels deem that the length of days we give them is good for them! We only give them length of days that they may increase their sins! and a shameful chastisement shall be their lot.
97	173	3	GOD is not disposed to leave the faithful in the condition which ye are now in,a until he sever the wicked from the good;	a That is, he will not suffer the good and sincere among you to continue indiscriminately mixed with the wicked and hypocritical.				It is not in God to leave the faithful in the State in which they are, until he sever the bad from the good:
97	174	3	nor is GOD disposed to make you acquainted with what is a hidden secret, but GOD chooseth such of his apostles as he pleaseth, to reveal his mind unto:b believe therefore in GOD, and his apostles; and if ye believe, and fear God, ye shall receive a great reward.	b This passage was revealed on the rebellious and disobedient Mohammedans telling Mohammed that if he was a true prophet he could easily distinguish those who sincerely believed from the dissemblers.1 1 Idem.				Nor is God minded to lay open the secret things to you, but God chooseth whom he will of his apostles to know them.54 Believe, therefore, in God and his apostles: and if ye believe and fear God, a great reward awaiteth you.	54 This is an answer to the taunt that Muhammad could not distinguish true believers from hypocrites.
97	175	3	And let not those who are covetous of what GOD of his bounty hath granted them imagine that their avarice is better for them: nay, rather it is worse for them.					And let not those who are niggard of what God hath vouchsafed them in his bounty, think that this will be good for them–Nay, it will be bad for them–
97	176	3	That which they have covetously reserved shall be bound as a collar about their neck,c on the day of the resurrection: unto GOD belongeth the inheritance of heaven and earth; and GOD is well acquainted with what ye do.	c Mohammed is said to have declared, that whoever pays not his legal contribution of alms duly shall have a serpent twisted about his neck at the resurrection.2 2 Idem, Jallalo’ddin.				That of which they have been niggard shall be their collar on the day of the resurrection. God's, the heritage of the Heavens and of the Earth! And God is well-informed of all ye do.
97	177	3	GOD hath already heard the saying of those who said, Verily GOD is poor, and we are rich:d we will surely write down what they have said, and the slaughter which they have made of the prophets without a cause; and we will say unto them, Taste ye the pain of burning.	d It is related that Mohammed, writing to the Jews of the tribe of Kainokâ to invite them to Islâm, and exhorting them, among other things, in the words of the Korân,3 to lend unto GOD on good usury, Phineas Ebn Azûra, on hearing that expression, said, Surely GOD is poor, since they ask to borrow for him. Whereupon Abu Becr, who was the bearer of that letter, struck him on the face, and told him that if it had not been for the truce between them, he would have struck off his head; and on Phineas’s complaining to Mohammed of Abu Becr’s ill usage, this passage was revealed.4 3 Cap. 2, p. 26. 4 Al Beidâwi.				Now hath God heard the saying of those who said: "Aye, God is poor and we are rich."55 We will surely write down their sayings, and their unjust slaughter of the prophets; and and we will say, "Taste ye the torment of the burning.	55 This was the taunt of the Jews of the tribe of Kainoka, when Muhammad demanded tribute of them in the name of God.
97	178	3	This shall they suffer for the evil which their hands have sent before them, and because GOD is not unjust towards mankind;					This, for what your hands have sent before you; and because God will not inflict a wrong upon his servants!"
97	179	3	who also say, Surely GOD hath commanded us, that we should not give credit to any apostle, until one should come unto us with a sacrifice, which should be consumed by fire.e	e The Jews, say the commentators, insisted that it was a peculiar proof of the mission of all the prophets sent to them, that they could, by their prayers, bring down fire from heaven to consume the sacrifice, and therefore they expected Mohammed should do the like. And some Mohammedan doctors agree that GOD appointed this miracle as the test of all their prophets, except only Jesus and Mohammed;5 though others say any other miracle was a proof full as sufficient as the bringing down fire from heaven.6 The Arabian Jews seem to have drawn a general consequence from some particular instances of this miracle in the Old Testament.7 And the Jews at this day say, that first the fire which fell from heaven on the altar of the tabernacle,8 after the consecration of Aaron and his sons, and afterwards that which descended on the altar of Solomon’s temple, at the dedication of that structure,9 was fed and constantly maintained there by the priests, both day and night, without being suffered once to go out, till it was extinguished, as some think, in the reign of Manasses,10 but, according to the more received opinion, when the temple was destroyed by the Chaldeans. Several Christians11 have given credit to this assertion of the Jews, with what reason I shall not here inquire; and the Jews, in consequence of this notion, might probably expect that a prophet who came to restore GOD’S true religion, should rekindle for them this heavenly fire, which they have not been favoured with since the Babylonish captivity. 5 Jallalo’ddin. 6 Al Beidâwi. 7 Levit. ix. 24; I Chron. xxi. 26; 2 Chron. vii. I; 1 Kings xviii. 38. 8 Levit. ix. 24. 9 2 Chron. vii. x. 10 Talmud, Zebachim, c. 6. 11 See Prideaux’s Connect part i. bk. iii. p. 158.	Kitáb-i-Íqán, part II, paragraph 157, p. 148 link	Verily, God hath entered into a covenant with us that we are not to credit an apostle until he present us a sacrifice which fire out of heaven shall devour.		To those who say, "Verily, God hath enjoined us that we are not to credit an apostle until he present us a sacrifice which fire out of Heaven shall devour,"
97	180	3	Say, Apostles have already come unto you before me,f with plain proofs, and with the miracle which ye mention: why therefore have ye slain them, if ye speak truth?	f Among these the commentators reckon Zacharias and John the Baptist.	Kitáb-i-Íqán, part II, paragraph 157, p. 149 link	Already have Apostles before me come to you with sure testimonies, and with that of which ye speak. Wherefore slew ye them? Tell me, if ye are men of truth.		SAY: Already have apostles before me come to you with miracles, and with that of which ye speak. Wherefore slew ye them? Tell me, if ye are men of truth.
97	181	3	If they accuse thee of imposture, the apostles before thee have also been accounted impostors, who brought evident demonstrations, and the scriptures, and the book which enlighteneth the understanding.					And if they treat thee as a liar, then verily apostles have been treated as liars before thee, though they came with clear proofs of their mission, and with Scriptures, and with the light-giving Book.
97	182	3	Every soul shall taste of death, and ye shall have your reward on the day of resurrection; and he who shall be far removed from hell fire, and shall be admitted into paradise, shall be happy: but the present life is only a deceitful provision.		Gems of Divine Mysteries, p. 48, paragraph 65 link Selections from the Writings of the Báb (2 Excerpts from the Qayyúmu'l-Asmá, Chapter I, p. 41) link	BWC: Every soul shall taste of death. BWC: every soul shall taste of death,		Every soul shall taste of death: and ye shall only receive your recompenses on the day of resurrection. And whoso shall scape the fire, and be brought into Paradise, shall be happy. And the life of this world is but a cheating fruition!
97	183	3	Ye shall surely be proved in your possessions, and in your persons; and ye shall bear from those unto whom the scripture was delivered before you, and from the idolaters, much hurt: but if ye be patient and fear God, this is a matter that is absolutely determined.					Ye shall assuredly be tried in your possessions and in yourselves. And many hurtful things shall ye assuredly hear from those to whom the Scriptures were given before you, and from those who join other gods with God. But if ye be steadfast, and fear God this verily is needed in the affairs of life.
97	184	3	And when GOD accepted the covenant of those to whom the book of the law was given, saying, Ye shall surely publish it unto mankind, ye shall not hide it: yet they threw it behind their backs, and sold it for a small price: but woful is the price for which they have sold it.g	g i.e., Dearly shall they pay hereafter for taking bribes to stifle the truth. Whoever concealeth the knowledge which GOD has given him, says Mohammed, GOD shall put on him a bridle of fire on the day of resurrection.				Moreover, when God entered into a convenant with those to whom the Scriptures had been given, and said, "Ye shall surely make it known to mankind and not hide it," they cast it behind their backs, and sold it for a sorry price! But vile is that for which they have sold it.
97	185	3	Think not that they who rejoice at what they have done, and expect to be praised for what they have not done;h think not, O prophet, that they shall escape from punishment, for they shall suffer a painful punishment;	h i.e., Who think they have done a commendable deed in concealing and dissembling the testimonies in the Pentateuch concerning Mohammed, and in disobeying GOD’S commands to the contrary. It is said that, Mohammed once asking some Jews concerning a passage in their law, they gave him an answer very different from the truth, and were mightily pleased that they had, as they thought, deceived him. Others, however, think this passage relates to some pretended Mohammedans who rejoiced in their hypocrisy, and expected to be commended for their wickedness.12 12 Al Beidâwi.				Suppose not that they who rejoice in what they have brought to pass, and love to be praised for what they have not done56–suppose not they shall escape the chastisement. An afflictive chastisement doth await them,	56 That is, who rejoice in their successful corruptions of their own sacred books, especially the testimony of Moses to Muhammad, and in their own fancied righteousness. Thus some of the commentators.
97	186	3	and unto GOD belongeth the kingdom of heaven and earth: GOD is almighty.					For the Kingdom of the Heavens and the Earth is God's, and God hath power over all things.
97	187	3	Now in the creation of heaven and earth, and the vicissitude of night and day, are signs unto those who are endued with understanding;					Verily, in the creation of the Heavens and of the Earth, and in the succession of the night and of the day, are signs for men of understanding heart;
97	188	3	who remember GOD standing, and sitting, and lying on their sides;i and meditate on the creation of heaven and earth, saying, O LORD, thou hast not created this in vain; far be it from thee: therefore deliver us from the torment of hell fire:	i viz., At all times and in all postures. Al Beidâwi mentions a saying of Mohammed to one Imrân Ebn Hosein, to this purpose: Pray standing, if thou art able; if not, sitting; and if thou canst not sit up, then as thou liest along. Al Shâfeï directs that he sick should pray lying on their right side.				Who standing, and sitting, and reclining, bear God in mind, and muse on the creation of the Heavens and of the Earth. "O our Lord!" say they, "thou hast not created this in vain. No. Glory be to Thee! Keep us, then, from the torment of the fire.
97	189	3	O LORD, surely whom thou shalt throw into the fire, thou wilt also cover with shame: nor shall the ungodly have any to help them.					O our Lord! surely thou wilt put him to shame whom thou shalt cause to enter into the Fire, and the wrong-doers shall have none to help them.
97	190	3	O LORD, we have heard a preacherk inviting us to the faith and saying, Believe in your LORD: and we believed.	k Namely, Mohammed, with the Korân.	Memorials of the Faithful (within pp. 148-150, Mírzá Mustafá Naráqí) link Memorials of the Faithful (within pp. 150-154, Zaynu’l-Muqarrabín) link Memorials of the Faithful (within pp. 156-159, Mirzá Ja’far-i-Yazdi) link	Shoghi Effendi in Dawn-Breakers: O Lord, our God! We have indeed heard the voice of One that called. He called us to the Faith--`Believe ye on the Lord your God!'--and we have believed. (unclear reference) MG: O our Lord! we have indeed heard the voice of one that called. He called us to the Faith--`Believe ye on your Lord'--and we have believed. MG: O our Lord! We have heard the voice of one that called. He called us to the Faith--`Believe ye on your Lord'--and we have believed.	3:190-191 The Dawn-Breakers, Chapter VIII, p. 147 link	O our Lord! we have indeed heard the voice of one that called. He called us to the faith–’Believe on your Lord’–and we have believed.
97	191	3	O LORD, forgive us therefore our sins, and expiate our evil deeds from us, and make us to die with the righteous.			O God, our God! Forgive us, then, our sins, and hide away from us our evil deeds, and cause us to die with the righteous.	3:190-191 (cont.) The Dawn-Breakers, Chapter VIII, p. 147 link	O our Lord! forgive us then our sin, and hide away from us our evil deeds, and cause us to die with the righteous.
97	192	3	O LORD, give us also the reward which thou hast promised by thy apostles; and cover us not with shame on the day of resurrection; for thou art not contrary to the promise.					O our Lord! and give us what thou hast promised us by thine apostles, and put us not to shame on the day of the resurrection. Verily, Thou wilt not fail thy promise."
97	193	3	Their LORD therefore answered them, saying, I will not suffer the work of him among you who worketh to be lost, whether he be male, or female:l the one of you is from the other.	l These words were added, as some relate, on Omm Salma, one of the prophet’s wives, telling him that she had observed GOD often made mention of the men who fled their country for the sake of their faith, but took no notice of the women.1 1 Idem.				And their Lord answereth them, "I will not suffer the work of him among you that worketh, whether of male or female, to be lost. The one of you is the issue of the other.57	57 Lit. some of you are from others. These words were occasioned by one of the Prophet's wives having told him that God often praised the men, but not the women, who had fled their country for the faith. Beidh.
97	194	3	They therefore who have left their country, and have been turned out of their houses, and have suffered for my sake, and have been slain in battle; verily I will expiate their evil deeds from them, and I will surely bring them into gardens watered by rivers;					And they who have fled their country and quitted their homes and suffered in my cause, and have fought and fallen, I will blot out their sins from them, and I will bring them into gardens beneath which the streams do flow."
97	195	3	a reward from GOD; and with GOD is the most excellent reward.					A recompense from God! and God! with His is the perfection of recompense!
97	196	3	Let not the prosperous dealing of the unbelievers in the land deceive thee;m it is but a slender provision;n and then their receptacle shall be hell; an unhappy couch shall it be.	m The original word properly signifies success in the affairs of life, and particularly in trade. It is said that some of Mohammed’s followers observing the prosperity the idolaters enjoyed, expressed their regret that those enemies of GOD should live in such ease and plenty, while themselves were perishing for hunger and fatigue; whereupon this passage was revealed.2 2 Idem. n Because of its short continuance.				Let not prosperity in the land58 on the part of those who believe not, deceive thee. 'Tis but a brief enjoyment! Then shall Hell be their abode; and wretched the bed!	58 Lit. their movements, their comings and goings. Hence, the success of the Meccans in their trading journeys. This may point to the comparative freedom from trade and general independence of the Meccans after the affair at Ohod.
97	197	3	But they who fear the LORD shall have gardens through which rivers flow, they shall continue therein forever: this is the gift of GOD for what is with GOD shall be better for the righteous than short-lived worldly prosperity.					But as to those who fear their Lord–for them are the gardens 'neath which the rivers flow: therein shall they abide for aye. Such their reception with God–and that which is with God is best for the righteous.
97	198	3	There are some of those who have received the scriptures, who believe in GOD, and that which hath been sent down unto you, and that which hath been sent down to them, submitting themselves unto GOD;o they tell not the signs of GOD for a small price:	o The persons here meant, some will have to be Abda’llah Ebn Salâm3 and his companions; others suppose they were forty Arabs of Najrân, or thirty-two Ethiopians, or else eight Greeks, who were converted from Christianity to Mohammedism; and others say this passage was revealed in the ninth year of the Hejra, when Mohammed, on Gabriel’s bringing him the news of the death of Ashama king of Ethiopia, who had embraced the Mohammedan religion some years before,4 prayed for the soul of the departed; at which some of his hypocritical followers were displeased, and wondered that he should pray for a Christian proselyte whom he had never seen.5 3 See before, p. 44. 4 See the Prelim. Discourse, Sect. II. 5 Al Beidâwi.				Among the people of the Book are those who believe in God, and in what He hath sent down to you, and in what He hath sent down to them, humbling themselves before God. They barter not the signs of God for a mean price.
97	199	3	these shall have their reward with their LORD; for GOD is swift in taking an account.p	p See before, p. 21, and the Preliminary Discourse, Sect. IV.				These! their recompense awaiteth them with their Lord: aye! God is swift to take account.
97	200	3	O true believers, be patient and strive to excel in patience, and be constant-minded, and fear GOD, that ye may be happy.					O ye who believe! be patient, and vie in patience, and be firm, and fear God, that it may be well with you.
100	0	4
100	0	4
100	0	4	CHAPTER IV.					SURA IV.–WOMEN1 [C.]	1 Most of the events alluded to in this Sura fall between the end of the third and the close of the fifth year after the Flight to Medina.
100	0	4	ENTITLED, WOMEN;q REVEALED AT MEDINA.	q This title was given to this chapter, because it chiefly treats of matters relating to women; as, marriages, divorces, dower, prohibited degrees, &c.				MEDINA.–175 Verses
100	0	4	IN THE NAME OF THE MOST MERCIFUL GOD					In the Name of God, the Compassionate, the Merciful
100	1	4	O MEN, fear your LORD, who hath created you out of one man, and out of him created his wife, and from them two hath multiplied many men, and women: and fear GOD by whom ye beseech one another;r and respect womens who have borne you, for GOD is watching over you.	r Saying, I beseech thee for GOD’S sake.1 1 Idem. s Literally, the wombs.				O MEN! fear your Lord, who hath created you of one man (nafs, soul), and of him created his wife, and from these twain hath spread abroad so many men and WOMEN. And fear ye God, in whose name ye ask mutual favours,–and reverence the wombs that bare you. Verily is God watching over you!
100	2	4	And give the orphans when they come to age their substance; and render them not in exchange bad for good:t and devour not their substance, by adding it to your own substance; for this is a great sin.	t That is, take not what ye find of value among their effects to your own use, and give them worse in its stead.				And give to the orphans their property; substitute not worthless things of your own for their valuable ones, and devour not their property after adding it to your own; for this is a great crime.
100	3	4	And if ye fear that ye shall not act with equity towards orphans of the female sex, take in marriage of such other women as please you, two, or three, or four, and not more.u But if ye fear that ye cannot act equitably towards so many, marry one only, or the slaves which ye shall have acquired.x This will be easier, that ye swerve not from righteousness. And give women their dowry freely; but if they voluntarily remit unto you any part of it, enjoy it with satisfaction and advantage.	u The commentators understand this passage differently. The true meaning seems to be as it is here translated; Mohammed advising his followers that if they found they should wrong the female orphans under their care, either by marrying them against their inclinations, ought, by reason of their having already several wives, they should rather choose to marry other women, to avoid all occasion of sin.2 Others say that when this passage was revealed, many of the Arabians, fearing trouble and temptation, refused to take upon them the charge of orphans, and yet multiplied wives to a great excess, and used them ill; or, as others write, gave themselves up to fornication; which occasioned this passage. And according to these, its meaning must be either that if they feared they could not act justly towards orphans, they had as great reason to apprehend they could not deal equitably with so many wives, and therefore are commanded to marry but a certain number; or else, that since fornication was a crime as well as wronging of orphans, they ought to avoid that also, by marrying according to their abilities.3 2 Idem 3 Idem, Jallalo’ddin. x For slaves requiring not so large a dower, nor so good and plentiful a maintenance as free women, a man might keep several of the former, as easily as one of the latter.				And if ye are apprehensive that ye shall not deal fairly with orphans, then, of other women who seem good in your eyes, marry but two, or three, or four;2 and if ye still fear that ye shall not act equitably, then one only; or the slaves whom ye have acquired: this will make justice on your part easier. Give women their dowry freely; but if of themselves they give up aught thereof to you, then enjoy it as convenient, and profitable:	2 Muhammad assumed to himself the privilege of having a yet greater number of wives. But in doing so, he was probably actuated by a desire for male offspring. Chadijah was his only wife until quite a late period of his career. Comp. Arbah Turim. Ev. Hazaer 1, "A man may marry many wives, for Rabba saith it is lawful to do so, if he can provide for them. Nevertheless, the wise men have given good advice, that a man should not marry more than four wives." See also Yad Hachazakah Hilchoth Ishuth. 14, 3.
100	4	4	And give not unto those who are weak of understanding the substance which GOD hath appointed you to preserve for them; but maintain them thereout, and clothe them, and speak kindly unto them.					And entrust not to the incapable the substance which God hath placed with you for their support; but maintain them therewith, and clothe them, and speak to them with kindly speech.
100	5	4	And examine the orphansy until they attain the age of marriage:z but if ye perceive they are able to manage their affairs well, deliver their substance unto them; and waste it not extravagantly, or hastily,	y i.e., Try whether they be well grounded in the principles of religion, and have sufficient prudence for the management of their affairs. Under this expression is also comprehended the duty of a curator’s instructing his pupils in those respects. z Or age of maturity, which is generally reckoned to be fifteen; a decision supported by a tradition of their prophet, though Abu Hanîfah thinks eighteen the proper age.1 1 Al Beidâwi.				And make trial of orphans until they reach the age of marriage; and if ye perceive in them a sound judgment, then hand over their substance to them; but consume ye it not wastefully, or by hastily entrusting it to them;
100	6	4	because they grow up.a Let him who is rich abstain entirely from the orphans' estates; and let him who is poor take thereof according to what shall be reasonable.b	a i.e., Because they will shortly be of age to receive what belongs to them. b That is, no more than what shall make sufficient recompense for the trouble of their education.				Because they are growing up. And let the rich guardian not even touch it; and let him who is poor use it for his support (eat of it) with discretion.
100	7	4	And when ye deliver their substance unto them, call witnesses thereof in their presence: GOD taketh sufficient account of your actions.					And when ye make over their substance to them, then take witnesses in their presence: God also maketh a sufficient account.
100	8	4	Men ought to have a part of what their parents and kindred leavec behind them when they die: and women also ought to have a part of what their parents and kindred leave, whether it be little, or whether it be much; a determinate part is due to them.	c This law was given to abolish a custom of the pagan Arabs, who suffered not women or children to have any part of their husband’s or father’s inheritance, on pretence that they only should inherit who were able to go to war.2 2 Idem.				Men ought to have a part of what their parents and kindred leave; and women3 a part of what their parents and kindred leave: whether it be little or much, let them have a stated portion.	3 Verses 8 and 12 are said by the commentators to have been revealed in consequence of the complaints of Omm Kuhha that, in accordance with the ante-Islamitic custom, she had been excluded from any portion of her deceased husband's property. The unsatisfactory nature of the Muhammadan traditions may be inferred from the fact, that no less than six different names are assigned to him. It is, however, probable that these and similar laws relative to inheritances were given at a time when many heads of families had fallen, as at Ohod, in battle. This remark applies to verses 33-45.
100	9	4	And when they who are of kin are present at the dividing of what is left, and also the orphans, and the poor; distribute unto them some part thereof; and if the estate be too small, at least speak comfortably unto them.					And when they who are of kin are present at the division, and the orphans and the poor, let them too have a share; and speak to them with kindly speech.
100	10	4	And let those fear to abuse orphans, who if they leave behind them a weak offspring, are solicitous for them; let them therefore fear GOD, and speak that which is convenient.d	d viz., Either to comfort the children, or to assure the dying father they shall be justly dealt by.3 3 Idem.				And let those be afraid to wrong the orphans, who, should they leave behind them weakly offspring, would be solicitous on their account. Let them, therefore, fear God, and let them propose what is right.
100	11	4	Surely they who devour the possessions of orphans unjustly shall swallow down nothing but fire into their bellies, and shall broil in raging flames.					Verily they who swallow the substance of the orphan wrongfully, shall swallow down only fire into their bellies, and shall burn in the flame!
100	12	4	GOD hath thus commanded you concerning your children. A male shall have as much as the share of two females:e but if they be females only, and above two in number, they shall have two third parts of what the deceased shall leave;f and if there be but one, she shall have the half.g And the parents of the deceased shall have each of them a sixth part of what he shall leave, if he have a child; but if he have no child, and his parents be his heirs, then his mother shall have the third part.h And if he have brethren, his mother shall have a sixth part, after the legaciesi which he shall bequeath, and his debts be paid. Ye know not whether your parents or your children be of greater use unto you. This is an ordinance from GOD, and GOD is knowing and wise.	e This is the general rule to be followed in the distribution of the estate of the deceased, as may be observed in the following cases.4 4 Vide Prelim. Disc. Sect. VI. f Or if there be two and no more, they will have the same share. g And the remaining third part, or the remaining moiety of the estate, which is not here expressly disposed of, if the deceased leaves behind him no son, nor a father, goes to the public treasury. It must be observed that Mr. Selden is certainly mistaken when, in explaining this passage of the Korân, he says, that where there is a son and an only daughter, each of them will have a moiety:5 for the daughter can have a moiety but in one case only, that is, where there is no son; for if there be a son, she can have but a third, according to the above-mentioned rule. 5 Selden, de Success. ad Leges Ebræor. l. I, c. I. h And his father consequently the other two-thirds.6 6 Al Beidâwi. i By legacies, in this and the following passages, are chiefly meant those bequeathed to pious uses; for the Mohammedans approve not of a person’s giving away his substance from his family and near relations on any other account.	Memorials of the Faithful (within pp.108-117, Mirzá Muhammad-i-Vakil) link Memorials of the Faithful (Mirzá Muhammad, the Servant at the Travelers' Hospice, within pp. 106-108) link			With regard to your children, God commandeth you to give the male the portion of two females; and if they be females more than two, then they shall have two-thirds of that which their father hath left: but if she be an only daughter, she shall have the half; and the father and mother of the deceased shall each of them have a sixth part of what he hath left, if he have a child; but if he have no child, and his parents be his heirs, then his mother shall have the third: and if he have brethren, his mother shall have the sixth, after paying the bequests he shall have bequeathed, and his debts. As to your fathers, or your children, ye know not which of them is the most advantageous to you. This is the law of God. Verily, God is Knowing, Wise!
100	13	4	Moreover ye may claim half of what your wives shall leave, if they have no issue; but if they have issue, then ye shall have the fourth part of what they shall leave, after the legacies which they shall bequeath, and the debts be paid.					Half of what your wives leave shall be your's, if they have no issue; but if they have issue, then a fourth of what they leave shall be your's, after paying the bequests they shall bequeath, and debts.
100	14	4	They also shall have the fourth part of what ye shall leave, in case ye have no issue; but if ye have issue, then they shall have the eighth part of what ye shall leave, after the legacies which ye shall bequeath, and your debts be paid.					And your wives shall have a fourth part of what ye leave, if ye have no issue; but if ye have issue, then they shall have an eighth part of what ye leave, after paying the bequests ye shall bequeath, and debts.
100	15	4	And if a man or woman's substance be inherited by a distant relation,k and he or she have a brother or sister; each of them two shall have a sixth part of the estate.l But if there be more than this number, they shall be equal sharers in a third part, after payment of the legacies which shall be bequeathed, and the debts,	k For this may happen by contract, or on some other special occasion. l Here, and in the next case, the brother and sister are made equal sharers, which is an exception to the general rule, of giving a male twice as much as a female; and the reason is said to be because of the smallness of the portions, which deserve not such exactness of distribution; for in other cases the rule holds between brother and sister, as well as other relations.1 1 See this chapter, near the end.				If a man or a woman make a distant relation their heir, and he or she have a brother or a sister, each of these two shall have a sixth; but if there are more than this, then shall they be sharers in a third, after payment of the bequests he shall have bequeathed, and debts,
100	16	4	without prejudice to the heirs. This is an ordinance from GOD: and GOD is knowing and gracious.					Without loss to any one. This is the ordinance of God, and God is Knowing, Gracious!
100	17	4	These are the statutes of GOD. And whoso obeyeth GOD and his apostle, God shall lead him into gardens wherein rivers flow, they shall continue therein forever; and this shall be great happiness.					These are the precepts of God; and whoso obeyeth God and his prophet, him shall God bring into gardens beneath whose shades the rivers flow, therein to abide for ever: and this, the great blessedness!
100	18	4	But whoso disobeyeth GOD, and his apostle, and transgresseth his statutes, God shall cast him into hell fire; he shall remain therein forever, and he shall suffer a shameful punishment.					And whoso shall rebel against God and his apostle, and shall break His bounds, him shall God place in the fire to abide therein for ever; and his shall be a shameful torment.
100	19	4	If any of your women be guilty of whoredom,m produce four witnesses from among you against them, and if they bear witness against them, imprison them in separate apartments until death release them, or GOD affordeth them a way to escape.n	m Either adultery or fornication. n Their punishment, in the beginning of Mohammedism, was to be immured till they died, but afterwards this cruel doom was mitigated, and they might avoid it by undergoing the punishment ordained in its stead by the Sonna, according to which the maidens are to be scourged with a hundred stripes, and to be banished for a full year; and the married women to be stoned.2 2 Jallalo’ddin.				If any of your women be guilty of whoredom, then bring four witnesses against them from among yourselves; and if they bear witness to the fact, shut them up within their houses till death release them,4 or God make some way for them.	4 Women found guilty of adultery and fornication were punished at the first rise of Islam, by being literally immured. But this was exchanged, in the case of a maiden, for one year's banishment and 100 stripes; and in the case of a married woman, for stoning.
100	20	4	And if two of you commit the like wickedness,o punish them both:p but if they repent and amend, let them both alone; for GOD is easy to be reconciled and merciful.	o The commentators are not agreed whether the text speaks of fornication or sodomy. Al Zamakhshari, and from him, al Beidâwi, supposes the former is here meant: but Jallalo’ddin is of opinion that the crime intended in this passage must be committed between two men, and not between a man and a woman; not only because the pronouns are in the masculine gender, but because both are ordered to suffer the same slight punishment, and are both allowed the same repentance and indulgence; and especially for that a different and much severer punishment is appointed for the women in the preceding words. Abu’l Kâsem Hebatallah takes simple fornication to be the crime intended, and that this passage is abrogated by that of the 24th chapter, where the man and the woman who shall be guilty of fornication are ordered to be scourged with a hundred stripes each. p The original is, Do them some hurt or damage: by which some understand that they are only to reproach them in public,3 or strike them on the head with their slippers4 (a great indignity in the east), though some imagine they may be scourged.5 3 Jallalo’ddin, Yahya, Abul Kâsem Habatallah, al Beidâwi. 4 Jallalo’ddin al Beidâwi. 5 Al Beidâwi.				And if two men among you commit the same crime, then punish them both; but if they turn and amend, then let them be: for God is He who turneth, Merciful!
100	21	4	Verily repentance will be accepted with GOD, from those who do evil ignorantly, and then repent speedily; unto them will GOD be turned: for GOD is knowing and wise.					With God himself will the repentance of those who have done evil ignorantly, and then turn speedily unto Him, be accepted. These! God will turn unto them:for God is Knowing, Wise!
100	22	4	But no repentance shall be accepted from those who do evil until the time when death presenteth itself unto one of them, and he saith, Verily I repent now; nor unto those who die unbelievers; for them have we prepared a grievous punishment.					But no place of repentance shall there be for those who do evil, until, when death is close to one of them, he saith, "Now verily am I turned to God;" nor to those who die unbelievers. These! we have made ready for them a grievous torment!
100	23	4	O true believers, it is not lawful for you to be heirs of women against their will,q nor to hinder them from marrying others,r that ye may take away part of what ye have given them in dowry; unless they have been guilty of a manifest crime:s but converse kindly with them. And if ye hate them, it may happen that ye may hate a thing wherein GOD hath placed much good.	q It was customary among the pagan Arabs, when a man died, for one of his relations to claim a right to his widow, which he asserted by throwing his garment over her; and then he either married her himself, if he thought fit, on assigning her the same dower that her former husband had done, or kept her dower and married her to another, or else refused to let her marry unless she redeemed herself by quitting what she might claim of her husband’s goods.1 This unjust custom is abolished by this passage. 1 Al Beidâwi. r Some say these words are directed to husbands who used to imprison their wives without any just cause, and out of covetousness, merely to make them relinquish their dower or their inheritance.2 2 Idem. s Such as disobedience, ill behaviour, immodesty, and the like.3 3 Idem.				O believers! it is not allowed you to be heirs of your wives against their will; nor to hinder them from marrying, in order to take from them part of the dowry you had given them, unless they have been guilty of undoubted lewdness; but associate kindly with them: for if ye are estranged from them, haply ye are estranged from that in which God hath placed abundant good.
100	24	4	If ye be desirous to exchange a wife for another wife,t and ye have already given one of them a talent,u take not away anything therefrom:x will ye take it by slandering her, and doing her manifest injustice?	t That is, by divorcing one, and marrying another. u i.e., Ever so large a dower. x See chapter 2, p. 25.				And if ye be desirous to exchange one wife for another, and have given one of them a talent, make no deduction from it. Would ye take it by slandering her, and with manifest wrong?
100	25	4	And how can ye take it, since the one of you hath gone in unto the other, and they have received from you a firm covenant?					How, moreover, could ye take it, when one of you hath gone in unto the other, and they have received from you a strict bond of union?
100	26	4	Marry not women whom your fathers have had to wife; (except what is already past:) for this is uncleanness, and an abomination, and an evil way.					And marry not women whom your fathers have married: for this is a shame, and hateful, and an evil way: though what is past5 may be allowed.	5 What took place in the times of ignorance, previous to the revelation of the Koran. See Freytag's Einl. p. 201, as to the incestuous nature of the ante-Islamitic Arabian marriages.
100	27	4	Ye are forbidden to marry your mothers, and your daughters, and your sisters, and your aunts both on the father's and on the mother's side, and your brothers' daughters, and your sisters' daughters, and your mothers who have given you suck, and your foster-sisters, and your wives' mothers, and your daughters-in-law which are under your tuition, born of your wives unto whom ye have gone in, (but if ye have not gone in unto them, it shall be no sin in you to marry them, ) and the wives of your sons who proceed out of your loins; and ye are also forbidden to take to wife two sisters,y except what is already past: for GOD is gracious and merciful.	y The same was also prohibited by the Levitical law.4 4 Levit. xviii. 18.				Forbidden to you are your mothers, and your daughters, and your sisters, and your aunts, both on the father and mother's side, and your nieces on the brother and sister's side, and your foster-mothers, and your foster-sisters, and the mothers of your wives, and your step-daughters who are your wards, born of your wives to whom ye have gone in: (but if ye have not gone in unto them, it shall be no sin in you to marry them;) and the wives of your sons who proceed out of your loins; and ye may not have two sisters; except where it is already done. Verily, God is Indulgent, Merciful!
100	28	4	Ye are also forbidden to take to wife free women who are married, except those women whom your right hands shall possess as slaves.z This is ordained you from GOD. Whatever is beside this is allowed you; that ye may with your substance provide wives for yourselves, acting that which is right, and avoiding whoredom. And for the advantage which ye receive from them, give them their reward,a according to what is ordained: but it shall be no crime in you to make any other agreement among yourselves,b after the ordinance shall be complied with; for GOD is knowing and wise.	z According to this passage it is not lawful to marry a free woman that is already married, be she a Mohammedan or not, unless she be legally parted from her husband by divorce; but it is lawful to marry those who are slaves, or taken in war, after they shall have gone through the proper purifications, though their husbands be living. Yet, according to the decision of Abu Hanîfah, it is not lawful to marry such whose husbands shall be taken, or in actual slavery with them.1 1 Al Beidâwi. a That is, assign them their dower. b That is, either to increase the dower, or to abate some part or even the whole of it.				Forbidden to you also are married women, except those who are in your hands as slaves: This is the law of God for you. And it is allowed you, beside this, to seek out wives by means of your wealth, with modest conduct, and without fornication. And give those with whom ye have cohabited their dowry. This is the law. But it shall be no crime in you to make agreements over and above the law. Verily, God is Knowing, Wise!
100	29	4	Whoso among you hath not means sufficient that he may marry free women, who are believers, let him marry with such of your maid-servants whom your right hands possess, as are true believers; for GOD well knoweth your faith. Ye are the one from the other:c therefore marry them with the consent of their masters; and give them their dower according to justice; such as are modest, not guilty of whoredom, nor entertaining lovers.	c Being alike descended from Adam, and of the same faith.2 2 Idem.				And whoever of you is not rich enough to marry free believing women, then let him marry such of your believing maidens as have fallen into your hands as slaves; God well knoweth your faith. Ye are sprung the one from the other. Marry them, then, with the leave of their masters, and give them a fair dower: but let them be chaste and free from fornication, and not entertainers of lovers.
100	30	4	And when they are married, if they be guilty of adultery, they shall suffer half the punishment which is appointed for the free women.d This is allowed unto him among you, who feareth to sin by marrying free women; but if ye abstain from marrying slaves, it will be better for you; GOD is gracious and merciful.	d The reason of this is because they are not presumed to have had so good education. A slave, therefore, in such a case, is to have fifty stripes, and to be banished for half a year; but she shall not be stoned, because it is a punishment which cannot be inflicted by halves.3 3 Idem.				If after marriage they commit adultery, then inflict upon them half the penalty enacted for free married women. This law is for him among you who is afraid of doing wrong:6 but if ye abstain,7 it will be better for you. And God is Lenient, Merciful.	6 By marrying without means adequate to the support of a free wife, or by remaining single. 7 From marrying slaves.
100	31	4	GOD is willing to declare these things unto you, and to direct you according to the ordinances of those who have gone before you,e and to be merciful unto you. GOD is knowing and wise.	e viz., Of the prophets, and other holy and prudent men of former ages.4 4 Jallalo’ddin. Al Beidâwi.				God desireth to make this known to you, and to guide you into the ways of those who have been before you, and to turn Him unto you in mercy. And God is Knowing, Wise!
100	32	4	GOD desireth to be gracious unto you; but they who follow their lusts,f desire that ye should turn aside from the truth with great deviation. GOD is minded to make his religion light unto you: for man was created weak.g	f Some commentators suppose that these words have a particular regard to the Magians, who formerly were frequently guilty of incestuous marriages, their prophet Zerdusht having allowed them to take their mothers and sisters to wife; and also to the Jews, who likewise might marry within some of the degrees here prohibited.5 5 Al Beidâwi. g Being unable to refrain from women, and too subject to be led away by carnal appetites.6 6 Idem, Jallalo’ddin.				God desireth thus to turn him unto you: but they who follow their own lusts, desire that with great swerving should ye swerve! God desireth to make your burden light: for man hath been created weak.
100	33	4	O true believers, consume not your wealth among yourselves in vanity;h unless there be merchandising among you by mutual consent: neither slay yourselves;i for GOD is merciful towards you:	h That is, employ it not in things prohibited by GOD; such as usury, extortion, rapine, gaming, and the like.7 7 Idem. i Literally, slay not your souls; i.e., says Jallalo’ddin, by committing mortal sins, or such crimes as will destroy them. Others, however, are of opinion that self-murder, which the gentile Indians did, and still do, often practise in honour of their idols, or else the taking away the life of any true believer, is hereby forbidden.8 8 Idem.				O believers! devour not each other's substance in mutual frivolities;8 unless there be a trafficking among you by your own consent: and commit not suicide:–of a truth God is merciful to you.	8 Games of chance, usury, etc.
100	34	4	and whoever doth this maliciouslyk and wickedly, he will surely cast him to be broiled in hell fire; and this is easy with GOD.	k See Wisdom xvi. 14, in the Vulgate.				And whoever shall do this maliciously and wrongfully, we will in the end cast him into the fire; for this is easy with God.
100	35	4	If ye turn aside from the grievous sins,l of those which ye are forbidden to commit, we will cleanse you from your smaller faults; and will introduce you into paradise with an honourable entry.	l These sins al Beidâwi, from a tradition of Mohammed, reckons to be seven (equaling in number the sins called deadly by Christians), that is to say, idolatry, murder, falsely accusing modest women of adultery, wasting the substance of orphans, taking of usury, desertion in a religious expedition, and disobedience to parents. But Ebn Abbâs says they amount to near seven hundred; and others suppose that idolatry only, of different kinds, in worshipping idols or any creature, either in opposition to or jointly with the true God, is here intended; that sin being generally esteemed by Mohammedans, and in a few lines after declared by the Korân itself, to be the only one which God will not pardon.1 1 Idem. See before, c. 2, p. 10.				If ye avoid the great sins which ye are forbidden, we will blot out your faults, and we will cause you to enter Paradise with honourable entry.
100	36	4	Covet not that which GOD hath bestowed on some of you preferably to others.m Unto the men shall be given a portion of what they shall have gained, and unto the women shall be given a portion of what they shall have gained:n therefore ask GOD of his bounty; for GOD is omniscient.	m Such as honour, power, riches, and other worldly advantages. Some, however, understand this of the distribution of inheritances according to the preceding determinations, whereby some have a larger share than others.2 2 Idem, Jallalo’ddin. n That is, they shall be blessed according to their deserts; and ought, therefore, instead of displeasing God by envying of others, to endeavor to merit his favour by good works and to apply to him by prayer.				Covet not the gifts by which God hath raised some of you above others. The men shall have a portion according to their deserts, and the women a portion according to their deserts. Of God, therefore, ask his gifts. Verily, God hath knowledge of all things.
100	37	4	We have appointed unto every one kindred, to inherit part of what their parents and relations shall leave at their deaths. And unto those with whom your right hands have made an alliance, give their part of the inheritance;o for GOD is witness of all things.	o A precept conformable to an old custom of the Arabs, that where persons mutually entered into a strict friendship or confederacy, the surviving friend should have a sixth part of the deceased’s estate. But this was afterwards abrogated, according to Jallalo’ddin and al Zamakhshari, at least as to infidels. The passage may likewise be understood of a private contract, whereby the survivor is to inherit a certain part of the substance of him that dies first.3 3 Vide al Beidâwi.				To every one have we appointed kindred, as heirs of what parents and relatives, and those with whom ye have joined right hands in contract, leave. Give therefore, to each their portion. Verily, God witnesseth all things.
100	38	4	Men shall have the preëminence above women, because of those advantages wherein GOD hath caused the one of them to excel the other,p and for that which they expend of their substance in maintaining their wives. The honest women are obedient. careful in the absence of their husbands,q for that GOD preserveth them, by committing them to the care and protection of the men. But those, whose perverseness ye shall be apprehensive of, rebuke; and remove them into separate apartments,r and chastise them.s But if they shall be obedient unto you, seek not an occasion of quarrel against them: for GOD is high and great.	p Such as superior understanding and strength, and the other privileges of the male sex, which enjoys the dignities in church and state, goes to war in defence of GOD’S true religion, and claims a double share of their deceased ancestors’ estates.4 4 Idem. q Both to preserve their husband’s substance from loss or waste, and themselves from all degrees of immodesty.5 5 Idem, Jallalo’ddin. r That is, banish them from your bed. s By this passage the Mohammedans are in plain terms allowed to beat their wives, in case of stubborn disobedience; but not in a violent or dangerous manner.6 6 Idem.				Men are superior to women on account of the qualities with which God hath gifted the one above the other, and on account of the outlay they make from their substance for them. Virtuous women are obedient, careful, during the husband's absence, because God hath of them been careful.9 But chide those for whose refractoriness ye have cause to fear; remove them into beds apart, and scourage them: but if they are obedient to you, then seek not occasion against them: verily, God is High, Great!	9 By providing for them a home and the protection of a husband. Or, of that which God would have them care for.
100	39	4	And if ye fear a breach between the husband and wife, send a judget out of his family, and a judge out of her family: if they shall desire a reconciliation, GOD will cause them to agree; for GOD is knowing and wise.	t i.e., Let the magistrate first send two arbitrators or mediators, one on each side, to compose the difference, and prevent, if possible, the ill consequences of an open rupture.				And if ye fear a breach between man and wife, then send a judge chosen from his family, and a judge chosen from her family: if they are desirous of agreement, God will effect a reconciliation between them; verily, God is knowing, apprised of all!
100	40	4	Serve GOD, and associate no creature with him; and show kindness unto parents, and relations, and orphans, and the poor, and your neighbor who is of kin to you,u and also your neighbor who is a stranger, and to your familiar companion, and the traveller, and the captives whom your right hands shall possess; for GOD loveth not the proud or vain-glorious,	u Either of your own nation or religion.				Worship God, and join not aught with Him in worship. Be good to parents,10 and to kindred, and to orphans, and to the poor, and to a neighbour, whether kinsman or new-comer, and to a fellow traveller, and to the wayfarer, and to the slaves whom your right hands hold; verily, God loveth not the proud, the vain boaster,	10 An undutiful child is very seldom heard of among the Egyptians, or the Arabs in general. Sons scarcely ever sit, or sit, or eat, or smoke, in the presence of the father unless bidden to do so; and they often wait upon him and upon his guests at meals and on other occasions: they do not cease to act thus when they have become men. Lane's Mod. Egypt. vol. i. p. 69.
100	41	4	who are covetous, and recommend covetousness unto men, and conceal that which GOD of his bounty hath given themx (we have prepared a shameful punishment for the unbelievers;)	x Whether it be wealth, knowledge, or any other talent whereby they may help their neighbour.				Who are niggardly themselves, and bid others be niggards, and hide away what God of his bounty hath given them. We have made ready a shameful chastisement for the unbelievers,
100	42	4	and who bestow their wealth in charity to be observed of men, and believe not in GOD, nor in the last day; and whoever hath Satan for a companion, an evil companion hath he!					And for those who bestow their substance in alms to be seen of men, and believe not in God and in the last day. Whoever hath Satan for his companion, an evil companion hath he!
100	43	4	And what harm would befall them if they should believe in GOD, and the last day, and give alms out of that which GOD hath bestowed on them? since GOD knoweth them who do this.				Memorandum from the Research Department on Monogamy, Sexual Equality, Marital Equality, and the Supreme Tribunal (27 June 1996) link	But what blessedness would be theirs, if they should believe in God and in the last day, and bestow alms out of what God hath vouchsafed them; for God taketh knowledge of them!
100	44	4	Verily GOD will not wrong any one even the weight of an ant:y and if it be a good action, he will double it, and will recompense it in his sight with a great reward.	y Either by diminishing the recompense due to his good actions, or too severely punishing his sins. On the contrary, he will reward the former in the next life far above their deserts. The Arabic word dharra, which is translated an ant, signifies a very small sort of that insect, and is used to denote a thing that is exceeding small, as a mite.				God truly will not wrong any one of the weight of a mote; and if there be any good deed, he will repay it doubly; and from his presence shall be given a great recompense.
100	45	4	How will it be with the unbelievers when we shall bring a witness out of each nation against itself,z and shall bring thee, O Mohammed, a witness against these people?a In that day they who have not believed, and have rebelled against the apostle of God, shall wish the earth was levelled with them; and they shall not be able to hide any matter from GOD.	z When the prophet who was sent to each nation in particular, shall on the last day be produced to give evidence against such of them as refused to believe on him, or observed not the laws which he brought. a That is, the Arabians, to whom Mohammed was, as he pretended, more peculiarly sent.1 1 See before, c. 2, p. 16.				How! when we shall bring up against them witnesses from all peoples, and when we shall bring thee up as witness against these? On that day they who were Infidels and rebelled against the prophet, shall wish that the earth were levelled with them! But nothing shall they hide from God.
100	46	4	O true believers, come not to prayers when ye are drunk,b until ye understand what ye say; nor when ye are polluted by emission of seed, unless ye be travelling on the road, until ye wash yourselves. But if ye be sick or on a journey, or any of you come from easing nature, or have touched women, and find no water; take fine clean sand and rub your faces and your hands therewith;c for GOD is merciful and inclined to forgive.	b It is related, that before the prohibition of wine, Abd’alrahmân Ebn Awf made an entertainment, to which he invited several of the apostle’s companions; and after they had ate and drunk plentifully, the hour of evening prayer being come, one of the company rose up to pray, but being overcome with liquor, made a shameful blunder in reciting a passage of the Korân; whereupon to prevent the danger of any such indecency for the future, this passage was revealed.2 2 Al Beidâwi. c See the Prelim. Disc. Sect. IV.				O ye true believers,11 come not to prayer when ye are drunken, but wait till ye can understand what ye utter; nor when ye are polluted, unless ye be travelling on the road, until ye have washed you. If ye be sick, or on a journey, or have come from the unclean place, or have touched a woman, and ye find not water, then rub pure sand, and bathe your face and your hands with it: verily, God is Lenient, Merciful.	11 The Koranic precepts as to prayer savour of Jewish origin. Thus, "Prayer should be said standing" is a Rabbinic precept.–Comp. Sura [xci.] ii. 240.–Misch.Berachoth 10–may be shortened in dangerous places, ib. iv. 10–is forbidden to the drunken, ib. 31, 2. Erubin, 64–and to the polluted; Berachoth iii. 4–and is to be preceded, in this case, by washings with water or sand. See Sura xvii. 110, note 2, p. 173. 1 Cor. xi. 21.
100	47	4	Hast thou not observed those unto whom part of the scriptured was delivered? they sell error, and desire that ye may wander from the right way; but GOD well knoweth your enemies. GOD is a sufficient patron; and GOD is a sufficient helper.	d Meaning the Jews, and particularly their Rabbins.				Hast thou not remarked those12 to whom a part of the Scriptures hath been given? Vendors are they of error, and are desirous that ye go astray from the way. But God knoweth your enemies; and God is a sufficient patron, and God is a sufficient helper!	12 The Jews and their Rabbis.
100	48	4	Of the Jews there are some who pervert words from their places;e and say, We have heard, and have disobeyed; and do thou hear without understanding our meaning,f and look upon us:g perplexing with their tongues, and reviling the true religion.	e That is (according to the commentators), who change the true sense of the Pentateuch by dislocating passages, or by wresting the words according to their own fancies and lusts.3 But Mohammed seems chiefly to intend here the Jews bantering of him in their addresses, by making use of equivocal words, seeming to bear a good sense in Arabic, but spoken by them in derision according to their acceptation in Hebrew; an instance of which he gives in the following words. 3 Idem, Jallalo’ddin. f Literally, without being made to hear or apprehend what we say. g The original word is Raïna, which being a term of reproach in Hebrew, Mohammed forbade their using to him.4 4 See before, c. 2, p. 13.	Kitáb-i-Íqán, part I, paragraph 92, p. 86 link Summons of the Lord of Hosts (Súriy-Haykal, paragraph 249) link The Secret of Divine Civilization, p. 30 link	They pervert the text of the Word of God. (none) MG: They pervert the text of the Word of God.		Among the Jews are those who displace the words of their Scriptures, and say, "We have heard, and we have not obeyed. Hear thou, but as one that heareth not; and LOOK AT US;"13 perplexing with their tongues, and wounding the Faith by their revilings.	13 See Sura [xci.] ii. 98.
100	49	4	But if they had said, We have heard, and do obey; and do thou hear, and regard us:h certainly it were better for them, and more right. But GOD hath cursed them by reason of their infidelity; therefore a few of them only shall believe.	h In Arabic, Ondhorna; which having no ill equivocal meaning, the prophet ordered them to use instead of the former.				But if they would say, "We have heard, and we obey; hear thou, and REGARD US;" it were better for them, and more right. But God hath cursed them for their unbelief. Few only of them are believers!
100	50	4	O ye to whom the scriptures have been given, believe in the revelation which we have sent down, confirming that which is with you; before we deface your countenances, and render them as the back parts thereof;i or curse them, as we cursed those who transgressed on the sabbath day;k and the command of GOD was fulfilled.	i That is, perfectly plain, without eyes, nose, or mouth. The original, however, may also be translated, and turn them behind, by wringing their necks backward. k And were therefore changed into apes.5 5 See before, c. 2, p. 8.			The Dawn-Breakers, Chapter VIII, p. 162 link	O ye to whom the Scriptures have been given! believe in what we have sent down confirmatory of the Scripture which is in your hands, ere we efface your features, and twist your head round backward, or curse you as we cursed the sabbath-breakers:14 and the command of God was carried into effect.	14 Lit. the companions of the sabbath. See [xci.] ii. 61.
100	51	4	Surely GOD will not pardon the giving him an equal;l but will pardon any other sin except that, to whom he pleasethm and whoso giveth a companion unto GOD, hath devised a great wickedness.	l That is, idolatry of all kinds. m viz., To those who repent.6 6 Al Beidâwi.				Verily, God will not forgive the union of other gods with Himself! But other than this will forgive to whom He pleaseth. And He who uniteth gods with God hath devised a great wickedness.
100	52	4	Hast thou not observed those who justify themselves?n But GOD justifieth whomsoever he pleaseth, nor shall they be wronged a hair.o	n i.e., The Christians and Jews, who called themselves the children of GOD, and his beloved people.1 7 Idem, Jallalo’ddin. See c. 5, not far from the beginning. o The original word signifies a little skin in the cleft of a date-stone, and is used to express a thing of no value.				Hast thou not marked those who hold themselves to be righteous? But God holdeth righteous whom He will; and they shall not be wronged the husk of a date stone.
100	53	4	Behold, how they imagine a lie against GOD; and therein is iniquity sufficiently manifest.					Behold how they devise a lie of God! Therein is wickedness manifest enough!
100	54	4	Hast thou not considered those to whom part of the scripture hath been given? They believe in false gods and idols,p and say of those who believe not, These are more rightly directed in the way of truth, than they who believe on Mohammed.	p The Arabic is, in Jibt and Taghût. The former is supposed to have been the proper name of some idol; but it seems rather to signify any false deity in general. The latter we have explained already.8 It is said that this passage was revealed on the following occasion. Hoyai Ebn Akhtab and Caab Ebn al Ashraf,9 two chief men among the Jews, with several others of that religion, went to Mecca, and offered to enter into a confederacy with the Koreish, and to join their forces against Mohammed. But the Koreish, entertaining some jealousy of them, told them, that the Jews pretended to have a written revelation from heaven, as well as Mohammed, and their doctrines and worship approached much nearer to what he taught, than the religion of their tribe; wherefore, said they, if you would satisfy us that you are sincere in the matter, do as we do, and worship our gods. Which proposal, if the story be true, these Jews complied with, out of their inveterate hatred to Mohammed.1 8 See p. 28, note t. 9 See before, p. 40, note m. 1 Al Beidâwi.				Hast thou not observed those to whom a part of the Scriptures hath been given?15 They believe in Djibt and Thagout, and say of the infidels, "These are guided in a batter path than those who hold the faith."	15 This refers to certain renegade Jews, who out of hatred against Muhammad, went over to the Koreisch. See Nöldeke. p. 149.
100	55	4	Those are the men whom God hath cursed and unto him whom GOD shall curse, thou shalt surely find no helper.					These are they whom God hath cursed: and for him whom God hath cursed, thou shalt by on means find a helper.
100	56	4	Shall they have a part of the kingdom,q since even then they would not bestow the smallest matterr on men?	q For the Jews gave out that they should be restored to their ancient power and grandeur;2 depending, it is to be presumed, on the victorious Messiah whom they expected. 2 Idem. r The original word properly signifies a small dent on the back of a date-stone, and is commonly used to express a thing of little or no value.				Shall they have a share in the kingdom who would not bestow on their fellow men even the speck in a date stone?
100	57	4	Do they envy other men that which GOD of his bounty hath given them?s We formerly gave unto the family of Abraham a book of revelations and wisdom; and we gave them a great kingdom.t	s viz., The spiritual gifts of prophecy, and divine revelations; and the temporal blessings of victory and success, bestowed on Mohammed and his followers. t Wherefore GOD will doubtless show equal favour to this prophet (a descendant also of Abraham), and those who believe on him.3 3 Idem.				Envy they other men what God of his bounty hath given them? We gave of old the Scriptures and wisdom to the line of Abraham, and we gave them a grand kingdom:
100	58	4	There is of them who believeth on him;u and there is of them who turneth aside from him: but the raging fire of hell is a sufficient punishment.	u Namely, on Mohammed.				–Some of them believe on the prophet and some turn aside from him:–the flame of Hell is their sufficing punishment!
100	59	4	Verily those who disbelieve our signs, we will surely cast to be broiled in hell fire; so often as their skins shall be well burned, we will give them other skins in exchange, that they may taste the sharper torment; for GOD is mighty and wise.					Those who disbelieve our signs we will in the end cast into the fire: so oft as their skins shall be well burnt,16 we will change them for fresh skins, that they may taste the torment. Verily God is Mighty, Wise!	16 Lit. ripened.
100	60	4	But those who believe and do that which is right, we will bring into gardens watered by rivers, therein shall they remain forever, and there shall they enjoy wives free from all impurity; and we will lead them into perpetual shades.					But as for those who have believed, and done the things that are right, we will bring being them into gardens 'neath which the rivers flow therein to abide eternally;–therein shall they have wives of stainless purity: and we will bring them into aye-shadowing shades.
100	61	4	Moreover GOD commandeth you to restore what ye are trusted with, to the owners;x and when ye judge between men, that ye judge according to equity: and surely an excellent virtue it is to which GOD exhorteth you; for GOD both heareth and seeth.	x This passage, it is said, was revealed on the day of the taking of Mecca, the primary design of it being to direct Mohammed to return the keys of the Caaba to Othmân Ebn Telha Ebn Abdaldâr, who had then the honour to be keeper of that holy place,4 and not to deliver them to his uncle al Abbâs, who having already the custody of the well Zemzem, would fain have had also that of the Caaba. The prophet obeying the divine order, Othmân was so affected with the justice of the action, notwithstanding he had at first refused him entrance, that he immediately embraced Mohammedism; whereupon the guardianship of the Caaba was confirmed to this Othmân and his heirs for ever.5 4 See Prideaux’s Life of Mahomet, p. 2. 5 Al Beidâwi See D’Herbel. Bibl. Orient. p. 220, 221.				Verily, God enjoineth you to give back your trusts to their owners, and when ye judge between men, to judge with fairness. Excellent is the practice to which God exhorteth you. God Heareth, Beholdeth!
100	62	4	O true believers, obey GOD, and obey the apostle; and those who are in authority among you: and if ye differ, in anything, refer it unto GODy and the apostle, if ye believe in GOD, and the last day: this is better, and a fairer method of determination.	y i.e., To the decision of the Korân.				O ye who believe! obey God and obey the apostle, and those among you invested with authority; and if in aught ye differ, bring it before God and the apostle, if ye believe in God and in the latter day. This is the best and fairest way of settlement.
100	63	4	Hast thou not observed those who pretend they believe in what hath been revealed unto thee, and what hath been revealed before thee? They desire to go to judgment before Taghût,z although they have been commanded not to believe in him; and Satan desireth to seduce them into a wide error.	z That is, before the tribunals of infidels. This passage was occasioned by the following remarkable accident. A certain Jew having a dispute with a wicked Mohammedan, the latter appealed to the judgment of Caab Ebn al Ashraf, a principal Jew, and the former to Mohammed. But at length they agreed to refer the matter to the prophet singly, who, giving it in favor of the Jew, the Mohammedan refused to acquiesce in his sentence, but would needs have it re-heard by Omar, afterwards Khalif. When they came to him, the Jew told him that Mohammed had already decided the affair in his favour, but that the other would not submit to his determination; and the Mohammedan confessing this to be true, Omar bid them stay a little, and fetching his sword, struck off the obstinate Moslem’s head, saying aloud, This is the reward of him who refuseth to submit to the judgment of God and his apostle. And from this action Omar had the surname of al Farûk, which alludes both to his separating that knave’s head from his body, and to his distinguishing between truth and falsehood.1 The name of Taghût,2 therefore, in this place, seems to be given to Caab Ebn al Ashraf. 1 Jallalo’ddin, al Beidâwi. See D’Herbel. Bibl. Orient. p. 688, and Ockley’s Hist. of the Sarac. v. I, p. 365. 2 See before, p. 28.				Hast thou not marked those who profess that they believe in what hath been sent down to thee, and what hath been sent down before thee? Fain would they be judged before Thagout, though commanded not to believe in him; and fain would Satan make them wander with wanderings wide of truth.
100	64	4	And when it is said unto them, Come unto the book which GOD hath sent down, and to the apostle; thou seest the ungodly turn aside from thee, with great aversion.					And when it is said to them, "Accede to that which God hath sent down, and to the apostle," thou seest the hypocrites avert them from thee with utter aversion.
100	65	4	But how will they behave when a misfortune shall befall them, for that which their hands have sent before them? Then will they come unto thee, and swear by GOD, saying, If we intended any other than to do good, and to reconcile the parties.a	a For this was the excuse of the friends of the Mohammedan whom Omar slew, when they came to demand satisfaction for his blood.3 3 Al Beidâwi.				But how, when some misfortune shall fortune them, for their previous handywork? Then will they come to thee, swearing by God, "We desire nothing but to promote good and concord!"
100	66	4	GOD knoweth what is in the hearts of these men; therefore let them alone, and admonish them, and speak unto them a word which may affect their souls.					These are they whose hearts God knoweth. Therefore break off from them, and warn them, speak words that may penetrate their souls.
100	67	4	We have not sent any apostle, but that he might be obeyed by the permission of GOD: but if they, after they have injured their own souls,b come unto thee, and ask pardon of GOD, and the apostle ask pardon for them, they shall surely find GOD easy to be reconciled and merciful.	b viz., By acting wickedly, and appealing to the judgment of the infidels.				We have not sent any apostle but to be obeyed, it God so will: but if they, after they have sinned to their own hurt by unbelief, come to thee and ask pardon of God, and the apostle ask pardon for them, they shall surely find that God is He who turneth unto man, Merciful.
100	68	4	And by thy LORD they will not perfectly believe, until they make thee judge of their controversies; and shall not afterwards find in their own minds any hardship in what thou shalt determine, but shall acquiesce therein with entire submission.					And they will not–I swear by thy Lord–they will not believe, until they have set thee up as judge between them on points where they differ. Then shall they not find in their own minds any difficulty in thy decisions, and shall submit with entire submission.
100	69	4	And if we had commanded them, saying, Slay yourselves, or depart from your houses;c they would not have done it except a few of them. And if they had done what they were admonished, it would certainly have been better for them, and more efficacious for confirming their faith;	c Some understand these words of their venturing their lives in a religious expedition; and others, of their undergoing the same punishments which the Israelites did for their idolatry in worshipping the golden calf.4 4 Idem, see before, p. 7				Had we laid down such a law for them as "Kill yourselves, or abandon your dwellings," but few of them would have done it. But had they done that to which they were exhorted, better and it been for them, and stronger for the confirmation of their faith.
100	70	4	and we should then have surely given them in our sight an exceeding great reward, and we should have directed them in the right way.					In that case we had surely given them from ourself a great recompense, and on the straight path should we surely have guided them.
100	71	4	Whoever obeyeth GOD and the apostle, they shall be with those unto whom GOD hath been gracious, of the prophets, and the sincere, and the martyrs, and the righteous; and these are the most excellent company.		Memorials of the Faithful (within pp. 120-122 Jamshíd-i-Gurji) link Memorials of the Faithful (within pp. 131-134, Muhammad-Mustafa Baghdádí) link			And whoever shall obey God and the Apostle, these shall be with those of the Prophets, and of the Sincere, and of the Martyrs, and of the Just, to whom God hath been gracious. These are a goodly band!
100	72	4	This is bounty from GOD; and GOD is sufficiently knowing.					This is the bounty of God; and in knowledge doth God suffice.
100	73	4	O true believers, take your necessary precautiond against your enemies, and either go forth to war in separate parties, or go forth all together in a body.	d i.e., Be vigilant, and provide yourselves with arms and necessaries.				O ye who believe! make use of precautions; and advance in detachments, or , advance in a body.
100	74	4	There is of you who tarrieth behind;e and if a misfortune befall you, he saith, Verily GOD hath been gracious unto me, that I was not present with them:	e Mohammed here upbraids the hypocritical Moslems, who, for want of faith and constancy in their religion, were backward in going to war for its defence.				There is of you who will be a laggard: and if a reverse befall you he saith, "Now hath God dealt graciously with me, since I was not with you in the fight:"
100	75	4	but if success attend you from GOD, he will say (as if there was no friendship between you and him),f Would to GOD I had been with them, for I should have acquired great merit.	f i.e., As one who attendeth not to the public, but his own private interest. Or else these may be the words of the hypocritical Mohammedan himself, insinuating that he stayed not behind the rest of the army by his own fault, but was left by Mohammed, who chose to let the others share in his good fortune, preferably to him.1 1 Al Beidâwi.				But if a success from God betide you, he will say, as if there had never been any friendship between you and him, "Would I had been with them! a rich prize should I have won!"
100	76	4	Let them therefore fight for the religion of GOD, who part with the present life in exchange for that which is to come;g for whosoever fighteth for the religion of GOD, whether he be slain, or be victorious,h we will surely give him a great reward.	g By venturing their lives and fortunes in defence of the faith. h For no man ought to quit the field till he either fall a martyr or gain some advantage for the cause.2 2 Idem.				Let those then fight on the path of God, who barter this present life for that which is to come; for whoever fighteth on God's path, whether he be slain or conquer, we will in the end give him a great reward.
100	77	4	And what ails you, that ye fight not for GOD'S true religion, and in defence of the weak among men, women, and children,i who say, O LORD, bring us forth from this city, whose inhabitants are wicked; grant us from before thee a protector, and grant us from before thee a defender.k	i viz., Those believers who stayed behind at Mecca, being detained there either forcibly by the idolaters, or for want of means to fly for refuge to Medina. Al Beidâwi observes that children are mentioned here to show the inhumanity of the Koreish, who persecuted even that tender age. k This petition, the commentators say, was heard. For GOD afforded several of them an opportunity and means of escaping, and delivered the rest at the taking of Mecca by Mohammed, who left Otâb Ebn Osaid governor of the city: and under his care and protection, those who had suffered for their religion became the most considerable men in the place.				But what hath come to you that ye fight not on the path of God, and for the weak among men, women and children, who say, "O our Lord! bring us forth from this city17 whose inhabitants are oppressors; give us a champion from thy presence; and give us from thy presence a defender."	17 Mecca.
100	78	4	They who believe fight for the religion of GOD; but they who believe not fight for the religion of Taghût.l Fight therefore against the friends of Satan, for the stratagem of Satan is weak.	l See before, p. 28.				They who believe, fight on the path of God; and they who believe not, fight on the path of Thagout: Fight therefore against the friends of Satan. Verily craft of Satan shall be powerless!
100	79	4	Hast thou not observed those unto whom it was said, Withhold your hands from war, and be constant at prayers, and pay the legal alms?m But when war is commanded them, behold a part of them fear men as they should fear GOD, or with a great fear, and say, O LORD, wherefore hast thou commanded us to go to war, and hast not suffered us to wait our approaching end?n Say unto them, The provision of this life is but small; but the future shall be better for him who feareth God; and ye shall not be in the least injured at the day of judgment.	m These were some of Mohammed’s followers, who readily performed the duties of their religion so long as they were commanded nothing that might endanger their lives. n That is, a natural death.				Hast thou not marked those to whom it was said, "Withhold your hands awhile from war; and observe prayer, and pay the stated alms." But when war is commanded them, lo! a portion of them fear men as with the fear of God, or with a yet greater fear, and say: "O our Lord! why hast thou commanded us war? Couldst thou not have given us respite till our not distant end?" SAY: Small the fruition of this world; but the next life is the true good for him who feareth God! and ye shall not be wronged so much as the skin of a date stone.
100	80	4	Wheresoever ye be, death will overtake you, although ye be in lofty towers. If good befall them, they say, This is from GOD; but if evil befall them, they say, This is from thee, O Mohammed:o say, All is from GOD; and what aileth these people, that they are so far from understanding what is said unto them?	o As the Jews, in particular, who pretended that their land was grown barren, and provisions scarce, since Mohammed came to Medina.3 3 Idem.	The Seven Valleys (Valley of Unity, within pp. 17-29) link A Traveler’s Narrative, p. 55 link	MG: Say, all is from God, EGB: Say, all is from God		Wherever ye be, death will overtake you–although ye be in lofty towers! If good fortune betide them, they say, "This is from God;" and if evil betide them, they say, "This is from thee." SAY: All is from God: But what hath come to these people that they are not near to understanding what is told them?
100	81	4	Whatever good befalleth thee, O man, it is from GOD; and whatever evil befalleth thee, it is from thyself.p We have sent thee an apostle unto men, and GOD is a sufficient witness thereof.	p These words are not to be understood as contradictory to the preceding, That all proceeds from GOD; since the evil which befalls mankind, though ordered by GOD, is yet the consequence of their own wicked actions.				Whatever good betideth thee is from God, and whatever betideth thee of evil is from thyself; and we have sent thee to mankind as an apostle: God is thy sufficing witness.
100	82	4	Whoever obeyeth the apostle, obeyeth GOD; and whoever turneth back, we have not sent thee to be a keeper over them.q	q Or, to take an account of their actions, for this is GOD’S part.				Whoso obeyeth the Apostle, in so doing obeyeth God: and as to those who turn back from thee, we have not sent thee to be their keeper.
100	83	4	They say, Obedience: yet when they go forth from thee, part of them meditate by night a matter different from what thou speakest; but GOD shall write down what they meditate by night: therefore let them alone, and trust in GOD, for GOD is a sufficient protector.					Moreover, they say: "Obedience!" but when they come forth from thy presence, a party of them brood by night over other than thy words; but God writeth down what they brood over: therefore separate thyself from them, and put thou thy trust in God. is a sufficient protector!
100	84	4	Do they not attentively consider the Koran? if it had been from any besides GOD, they would certainly have found therein many contradictions.					Can they not consider the Koran? Were it from any other than God, they would surely have found in it many contradictions.
100	85	4	When any news cometh unto them, either of security or fear, they immediately divulge it; but if they told it to the apostle and to those who are in authority among them, such of them would understand the truth of the matter, as inform themselves thereof from the apostle and his chiefs. And if the favor of GOD and his mercy had not been upon you, ye had followed the devil, except a few of you.r	r That is, if GOD had not sent his apostle with the Korân to instruct you in your duty, ye had continued in idolatry and been doomed to destruction; except only those who, by GOD’S favour and their superior understanding, should have true notions of the divinity; such, for example, as Zeid Ebn Amru Ebn Nofail1 and Waraka Ebn Nawfal,2 who left idols, and acknowledged but one GOD, before the mission of Mohammed.3 1 Vide Millium, de Mohammedismo ante Moh. p. 311. 2 See the Prelim. Disc. Sect. II. 3 Al Beidâwi.				And when tidings, either of security or alarm, reach them, they tell them abroad; but if they would report them to the apostle, and to those who are in authority among them, those who desire information would learn it from them. But for the goodness and mercy of God towards you, ye would have followed Satan except a few!
100	86	4	Fight therefore for the religion of GOD, and oblige not any to what is difficult,s except thyself; however excite the faithful to war, perhaps GOD will restrain the courage of the unbelievers; for GOD is stronger than they, and more able to punish.	s It is said this passage was revealed when the Mohammedans refused to follow their prophet to the lesser expedition of Bedr, so that he was obliged to set out with no more than seventy.4 Some copies vary in this place, and instead of la tokallafo, in the second person singular, read la nokallafo, in the first person plural, We do not oblige, &c. The meaning being, that the prophet only was under an indispensable necessity of obeying GOD’S commands, however difficult, but others might choose, though at their peril. 4 See before, c. 3, p. 49.				Fight, therefore, on God's path: lay not burdens on any but thyself; and stir up the faithful. The might of the infidels haply will god restrain, for God is the stronger in prowess, and the stronger to punish.
100	87	4	He who intercedeth between men with a good intercessiont shall have a portion thereof; and he who intercedeth with an evil intercession shall have a portion thereof; for GOD overlooketh all things.	t i.e., To maintain the right of a believer, or to prevent his being wronged.				He who shall mediate between men for a good purpose shall be the gainer by it. But he who shall mediate with an evil mediation shall reap the fruit of it. And God keepeth watch over everything.
100	88	4	When ye are saluted with a salutation, salute the person with a better salutation,u or at least return the same; for GOD taketh an account of all things.	u By adding something farther. As when one salutes another by this form, Peace be unto thee, he ought not only to return the salutation, but to add, and the mercy of GOD and his blessing.				If ye are greeted with a greeting, then greet ye with a better greeting, or at least return it: God taketh count of all things.
100	89	4	GOD! there is no GOD but he; he will surely gather you together on the day of resurrection; there is no doubt of it: and who is more true than GOD in what he saith?					God! there is no god but He! He will certainly assemble you on the day of resurrection. There is no doubt of it. And whose word is more true than God's?
100	90	4	Why are ye divided concerning the ungodly into two parties;x since GOD hath overturned them for what they have committed? Will ye direct him whom GOD hath led astray; since for him whom GOD shall lead astray, thou shalt find no true path?	x This passage was revealed, according to some, when certain of Mohammed’s followers, pretending not to like Medina, desired leave to go elsewhere, and, having obtained it, went farther and farther, till they joined the idolaters; or, as others say, on occasion of some deserters at the battle of Ohod; concerning whom the Moslems were divided in opinion whether they should be slain as infidels or not.				Why are ye two parties on the subject of the hypocrites, when God hath cast them off for their doings? Desire ye to guide those whom god hath led astray? But for him whom God leadeth astray, thou shalt by no means find a pathway.
100	91	4	They desire that ye should become infidels, as they are infidels, and that ye should be equally wicked with themselves. Therefore take not friends from among them, until they fly their country for the religion of GOD; and if they turn back from the faith, take them, and kill them wherever ye find them; and take no friend from among them, nor any helper,					They desire that ye should be infidels as they are infidels, and that ye should be alike. Take therefore none of them for friends, till they have fled their homes for the cause of God. If they turn back, then seize them, and slay them wherever ye find them; but take none of them as friends or helpers,
100	92	4	except those who go unto a people who are in alliance with you,y or those who come unto you, their hearts forbidding them either to fight against you, or to fight against their own people.z And if GOD pleased he would have permitted them to have prevailed against you, and they would have fought against you. But if they depart from you, and fight not against you, and offer you peace, GOD doth not allow you to take or kill them.	y The people here meant, say some, were the tribe of Khozâah, or, according to others, the Aslamians, whose chief, named Helâl Ebn Owaimar, agreed with Mohammed, when he set out against Mecca, to stand neuter; or, as others rather think, Banu Becr Ebn Zeid.1 1 Al Beidâwi, Jallalo’ddin. z These, it is said, were the tribe of Modlaj, who came in to Mohammed, but would not be obliged to assist him in war.2 2 Al Beidâwi.				Except those who shall seek and asylum among your allies, and those who come over to you–their hearts forbidding them to make war on you, or to make war on their own people. Had God pleased, he would have given them power against you, and they would have made war upon you! But, if they depart from you, and make not war against you and offer you peace, the God alloweth you no occasion against them.
100	93	4	Ye shall find others who are desirous to enter into confidence with you, and at the same time to preserve a confidence with their own people:a so often as they return to sedition, they shall be subverted therein; and if they depart not from you, and offer you peace, and restrain their hands from warring against you, take them and kill them wheresoever ye find them; over these have we granted you a manifest power.	a The person hinted at here were the tribes of Asad and Ghatfân, or, as some say, Banu Abdaldâr, who came to Medina and pretended to embrace Mohammedism, that they might be trusted by the Moslems, but when they returned, fell back to their old idolatry.3 3 Idem.				Ye will find others who seek to gain your confidence as well as that of their own people: So oft as they return to sedition, they shall be overthrown in it: But if they leave you not, nor propose terms or peace to you nor withhold their hands, then seize them, and slay them, wherever ye find them. Over these have we given you undoubted power.
100	94	4	It is not lawful for a believer to kill a believer, unless it happen by mistake;b and whoso killeth a believer by mistake, the penalty shall be the freeing of a believer from slavery, and a fine to be paid to the family of the deceased,c unless they remit it as alms: and if the slain person be of a people at enmity with you, and be a true believer, the penalty shall be the freeing of a believer;d but if he be of a people in confederacy with you, a fine to be paid to his family, and the freeing of a believer. And he who findeth not wherewith to do this shall fast two months consecutively as a penance enjoined from GOD; and GOD is knowing and wise.	b That is, by accident and without design. This passage was revealed to decide the case of Ayâsh Ebn Abi Rabîa, the brother, by the mother’s side, of Abu Jahl, who meeting Hareth Ebn Zeid on the road, and not knowing that he had embraced Mohammedism, slew him.4 4 Idem. c Which fine is to be distributed according to the laws of inheritances given in the beginning of this chapter.5 5 Idem. d And no fine shall be paid, because in such case his relations, being infidels and at open war with the Moslems, have no right to inherit what he leaves.				A believer killeth not a believer but by mischance: and whoso killeth a believer by mischance shall be bound to free a believer from slavery; and the blood-money shall be paid to the family of the slain, unless they convert it into alms. But if the slain believer be of a hostile people, then let him confer freedom on a slave who is a believer; and if he be of a people between whom and yourselves there is an alliance, then let the blood-money be paid to his family, and let him set free a slave who is a believer: and let him who hath not the means, fast two consecutive months. This is the penance enjoined by God; and God is Knowing, Wise!
100	95	4	But whoso killeth a believer designedly, his reward shall be hell; he shall remain therein for ever;e and GOD shall be angry with him, and shall curse him, and shall prepare for him a great punishment.	e That is, unless he repent. Others, however, understand not here an eternity of damnation (for it is the general doctrine of the Mohammedans that none who profess that faith shall continue in hell for ever), but only a long space of time.1 1 Idem.				But whoever shall kill a believer of set purpose, his recompense shall be hell; for ever shall he abide in it; God shall be wrathful with him, and shall curse him, and shall get ready for him a great torment.
100	96	4	O true believers, when ye are on a march in defence of the true religion, justly discern such as ye shall happen to meet, and say not unto him who saluteth you, thou art not a true believer;f seeking the accidental goods of the present life;g for with GOD is much spoil. Such have ye formerly been; but GOD hath been gracious unto you;h therefore make a just discernment, for GOD is well acquainted with that which ye do.	f On pretence that he only feigns to be a Moslem, that he might escape from you. The commentators mention more instances than one of persons slain and plundered by Mohammed’s men under this pretext, notwithstanding they declared themselves Moslems by repeating the usual form of words, and saluting them; for which reason this passage was revealed, to prevent such rash judgments for the future. g That is, being willing to judge him an infidel, only that ye may kill and plunder him. h viz., At your first profession of Islâmism, before ye had given any demonstrations of your sincerity and zeal therein.	Summons of the Lord of Hosts (Súriy-i-Mulúk, paragraph 97) link Summons of the Lord of Hosts (Súriy-i-Mulúk, paragraph 118) link Tablets of Bahá’u’lláh Revelaed after the Kitáb-i-Aqdas (Lawh-i-Burhán, within pp. 203-216) link	BWC: Say not to everyone who meeteth you with a greeting, `Thou art not a believer' BWC: Say not to everyone who meeteth you with a greeting, `Thou art not a believer' BWC: Say not to every one who meeteth you with a greeting, “Thou art not a believer.”		O believers! when ye go forth to the fight for the cause of God, be discerning, and say not to every one who meeteth you with a greeting, "Thou art not a believer"18 in your greed after the chance good things of this present life! With God are abundant spoils. Such hath been your wont in times past; but god hath been gracious to you. Be discerning, then, for God well knoweth what ye do.	18 And therefore a fit subject for plunder.
100	97	4	Those believers who sit still at home, not having any hurt,i and those who employ their fortunes and their persons for the religion of GOD, shall not be held equal. GOD hath preferred those who employ their fortunes and their persons in that cause to a degree of honour above those who sit at home; GOD hath indeed promised every one paradise, but GOD hath preferred those who fight for the faith before those who sit still, by adding unto them a great reward,	i i.e., Not being disabled from going to war by sickness, or other just impediment. It is said that when the passage was first revealed there was no such exception therein, which occasioned Ebn Omm Mactûm, on his hearing it repeated, to object, And what though I be blind? Whereupon Mohammed, falling into a kind of trance, which was succeeded by strong agitations, pretended he had received the divine direction to add these words to the text.2 2 Al Beidâwi.				Those believers who sit at home free from trouble, and those who do valiantly in the cause of God with their substance and their persons, shall not be treated alike. God hath assigned to those who contend earnestly with their persons and with their substance, a rank above those who sit at home. Goodly promises hath He made to all. But God hath assigned to the strenuous a rich recompense, above those who sit still at home,
100	98	4	by degrees of honour conferred on them from him, and by granting them forgiveness and mercy; for GOD is indulgent and merciful.					Rank of his own bestowal, and forgiveness, and mercy; for God is Indulgent, Merciful.
100	99	4	Moreover unto those whom the angels put to death, having injured their own souls,k the angels said, Of what religion were ye? they answered, We were weak in the earth.l The angels replied, Was not GOD'S earth wide enough, that ye might fly therein to a place of refuge?m Therefore their habitation shall be hell; and an evil journey shall it be thither:	k These were certain inhabitants of Mecca, who held with the hare and ran with the hounds, for though they embraced Mohammedism, yet they would not leave that city to join the prophet, as the rest of the Moslems did, but on the contrary went out with the idolaters, and were therefore slain with them at the battle of Bedr.3 3 Idem, Jallalo’ddin l Being unable to fly, and compelled to follow the infidels to war. m As they did who fled to Ethiopia and to Medina.				The angels,19 when they took the souls of those who had been unjust to their own weal, demanded, "What hath been your state?"20 They said, "We were the weak ones21 of the earth." They replied, "Was not God's earth broad enough for you to flee away in?" These! their home shall be Hell, and evil the passage to it–	19 Some of the Meccans after embracing Islam did not thoroughly break with the infidels and fly their country. These persons were miraculously slain by angels at Bedr. Others suppose the angels to be Nakir and Monkir, who examine the dead in the grave. 20 That is, to what religion did ye belong? 21 And therefore could not resist the unbelievers.
100	100	4	except the weak among men, and women, and children, who were not able to find means, and were not directed in the way; these peradventure GOD will pardon, for GOD is ready to forgive, and gracious.					Except the men and women and children who were not able, through their weakness, to find the means of escape, and were not guided on their way. These haply God will forgive: for God is Forgiving, Gracious.
100	101	4	Whosoever flieth from his country for the sake of GOD'S true religion, shall find in the earth many forced to do the same, and plenty of provisions. And whoever departeth from his house, and flieth unto GOD and his apostle, if death overtake him in the way,n GOD will be obliged to reward him, for GOD is gracious and merciful.	n This passage was revealed, says al Beidâwi, on account of Jondob Ebn Damra. This person being sick, was, in his flight, carried by his sons on a couch, and before he arrived at Medina, perceiving his end approached, he clapped his right hand on his left, and solemnly plighting his faith to GOD and his apostle, died.				Whoever flieth his country for the cause of God, will find in the earth many under like compulsion, and abundant resources; and if any one shall quit his home and fly to God and his apostle, and then death overtake him,–his reward from God is sure: for God is Gracious, Merciful!
100	102	4	When ye march to war in the earth, it shall be no crime in you if ye shorten your prayers, in case ye fear the infidels may attack you; for the infidels are your open enemy.					And when ye go forth to war in the land, it shall be no crime in you to cut short your prayers,22 if ye fear lest the infidels come upon you; Verily, the infidels are your undoubted enemies!	22 Thus the Rabbins Tr. Berachoth, iv. 4, "He that goeth in a dangerous place may pray a short prayer."
100	103	4	But when thou, O prophet, shalt be among them, and shalt pray with them, let a party of them arise to prayer with thee, and let them take their arms; and when they shall have worshipped, let them stand behind you,o and let another party come that hath not prayed, and let them pray with thee, and let them be cautious and take their arms. The unbelievers would that ye should neglect your arms and your baggage while ye pray, that they might turn upon you at once. It shall be no crime in you, if ye be incommoded by rain, or be sick, that ye lay down your arms; but take your necessary precaution:p GOD hath prepared for the unbelievers an ignominious punishment.	o To defend those who are at prayers, and to face the enemy. p By keeping strict guard.				And when thou, O apostle! shalt be among them, and shalt pray with them, then let a party of them rise up with thee, but let them take their arms; and when they shall have made their prostrations, let them retire to your rear: then let another party that hath not prayed come forward, and let them pray with you; but let them take their precautions and their arms. Pleased would the infidels be for you to neglect your arms and your baggage, that they might turn upon you at once! And it shall be no crime in you to lay down your arms if rain annoy you, or if ye be sick. But take your precautions.23 Verily, God hath made ready a shameful torment for the infidels.	23 See Mischna Tr. Berachoth, 10.
100	104	4	And when ye shall have ended your prayer, remember GOD, standing, and sitting, and lying on your sides.q But when ye are secure from danger, complete your prayers: for prayer is commanded the faithful, and appointed to be said at the stated times.	q That is, in such posture as ye shall be able.1 1 See before, c. 3, p. 52.				And when ye shall have ended the prayer, make mention of God, standing, and sitting, and reclining: and as soon as ye are secure, observe prayer; for to the faithful, prayer is a prescribed duty, and for stated hours.
100	105	4	Be not negligent in seeking out the unbelieving people, though ye suffer some inconvenience; for they also shall suffer as ye suffer, and ye hope for a reward from GOD which they cannot hope for; and GOD is knowing and wise.r	r This verse was revealed on occasion of the unwillingness of Mohammed’s men to accompany him in the lesser expedition of Bedr.2 2 Al Beidâwi.				Slacken not in pursuit of the foe. If ye suffer, assuredly they suffer also as ye suffer; but ye hope from God for what they cannot hope! And God is Knowing, Wise!
100	106	4	We have sent down unto thee the book of the Koran with truth, that thou mayest judge between men through that wisdom which GOD showeth thee therein; and be not an advocate for the fraudulent;s but ask pardon of GOD for thy wrong intention, since GOD is indulgent and merciful.	s Tima Ebn Obeirak, of the sons of Dhafar, one of Mohammed’s companions, stole a coat of mail from his neighbour, Kitâda Ebn al Nomân, in a bag of meal, and hid it at a Jew’s named Zeid Ebn al Samîn; Tima, being suspected, the coat of mail was demanded of him, but he denying he knew anything of it, they followed the track of the meal, which had run out through a hole in the bag, to the Jew’s house, and there seized it, accusing him of the theft; but he producing witnesses of his own religion that he had it of Tima, the sons of Dhafar came to Mohammed and desired him to defend his companion’s reputation, and condemn the Jew; which he having some thoughts of doing, this passage was revealed, reprehending him for his rash intention, and commanding him to judge not according to his own prejudice and opinion, but according to the merit of the case.3 3 Idem, Jallalo’ddin, Yahya.				Verily, we have sent down the Book to thee with the truth, thou that mayest judge between men according as God hath given thee insight: But with the deceitful ones dispute not: and implore pardon of God. Verily, God is Forgiving, Merciful.24	24 This verse is said to have been revealed when Muhammad was about to acquit a Muslim who had committed theft, and laid the guilt at the door of a Jew. But the particulars are given in a very contradictory manner. See Nöldeke, p. 151.
100	107	4	Dispute not for those who deceive one another, for GOD loveth not him who is a deceiver or unjust.t	t Al Beidâwi, as an instance of the divine justice, adds, that Tima, after the fact above mentioned, fled to Mecca, and returned to idolatry; and there undermining the wall of a house, in order to commit a robbery, the wall fell in upon him and crushed him to death.				And plead not with us for those who are self-deceivers; for God loveth not him who is deceitful, criminal.
100	108	4	Such conceal themselves from men, but they conceal not themselves from GOD; for he is with them when they imagine by night a saying which pleaseth him not,u and GOD comprehendeth what they do.	u That is, when they secretly contrive means, by false evidence or otherwise, to lay their crimes on innocent persons.				From men they hide themselves; but they cannot hide themselves from God: and when they hold nightly discourses which please Him not, He is with them. God is round about their doings!
100	109	4	Behold, ye are they who have disputed for them in this present life; but who shall dispute with GOD for them on the day of resurrection, or who will become their patron?					Oh! ye are they who plead in their favour in this present life; but who shall plead with God for them on the day of the resurrection? Who will be the guardian over them?
100	110	4	yet he who doth evil, or injureth his own soul, and afterwards asketh pardon of God, shall find God gracious and merciful.					Yet he who doth evil, or shall have acted against his own weal, and then shall ask pardon of God, will find God Forgiving, Merciful:
100	111	4	Whoso committeth wickedness, committeth it against his own soul: GOD is knowing and wise.					And whoever committeth a crime, committeth it to his own hurt. And God is Knowing, Wise!
100	112	4	And whoso committeth a sin or iniquity, and afterwards layeth it on the innocent, he shall surely bear the guilt of calumny and manifest injustice.					And whoever committeth an involuntary fault or a crime, and then layeth it on the innocent, shall surely bear the guilt of calumny and of a manifest crime.
100	113	4	If the indulgence and mercy of GOD had not been upon thee, surely a part of them had studied to seduce thee;x but they shall seduce themselves only, and shall not hurt thee at all. GOD hath sent down unto thee the book of the Koran and wisdom, and hath taught thee that which thou knewest not;y for the favor of GOD hath been great towards thee.	x Meaning the sons of Dhafar. y By instructing them in the knowledge of right and wrong, and the rules of justice.				But for the grace and mercy of God upon thee, a party among them had resolved to mislead thee, but they shall only mislead themselves; nor in aught shall they harm thee. God hath caused the Book and the wisdom to descend upon thee: and what thou knowest not He hath caused thee to know: and the grace of God toward thee hath been great.
100	114	4	There is no good in the multitude of their private discourses, unless in the discourse of him who recommendeth alms, or that which is right, or agreement amongst men: whoever doth this out of a desire to please GOD, we will surely give him a great reward.		The Secret of Divine Civilization, p. 85 link	MG: out of desire to please the Lord		In most of their secret talk is nothing good; but only in his who enjoineth almsgiving, or that which is right, or concord among men. Whoso doth this, out of desire to please God, we will give him at the last a great reward:
100	115	4	But whoso separateth himself from the apostle, after true direction hath been manifested unto him, and followeth any other way than than of the true believers, we will cause him to obtain that to which he is inclined,z and will cast him to be burned in hell; and an unhappy journey shall it be thither.	z viz., Error, and false notions of religion.				But whoso shall sever himself from the prophet after that "the guidance" hath been manifested to him, and shall follow any other path than that of the faithful, we will turn our back on him as he hath turned his back on us, and we will cast him into Hell;–an evil journey thither!
100	116	4	Verily GOD will not pardon the giving him a companion, but he will pardon any crime besides that, unto whom he pleaseth: and he who giveth a companion unto GOD is surely led aside into a wide mistake;					God truly will not forgive the joining other gods with Himself. Other sins He will forgive to whom He will: but he who joineth gods with God, hath erred with far-gone error.
100	117	4	the infidels invoke beside him only female deities;a and only invoke rebellious Satan.	a Namely, Allât, al Uzza, and Menât, the idols of the Meccans; or the angels, whom they called the daughters of GOD.4 4 See the Prelim. Discourse, Sect. I.				They call, beside Him, upon mere goddesses! they invoke a rebel Satan!
100	118	4	GOD cursed him; and he said, Verily I will take of thy servants a part cut off from the rest,b and I will seduce them, and will insinuate vain desires into them, and I will command them and they shall cut off the ears of cattle;c and I will command them and they shall change GOD'S creature.d But whoever taketh Satan for his patron, besides GOD,e shall surely perish with a manifest destruction.	b Or, as the original may be translated, a part destined or predetermined to be seduced by me. c Which was done out of superstition by the old pagan Arabs. Some more of this custom in the notes to the fifth chapter. d Either by maiming it, or putting it to uses not designed by the Creator. Al Beidâwi supposes the text to intend not only the superstitious amputations of the ears and other parts of cattle, but the castration of slaves, the marking their bodies with figures, by pricking and dyeing them with wood or indigo (as the Arabs did and still do), the sharpening their teeth by filing; and also sodomy, and the unnatural amours between those of the female sex, the worship of the sun, moon, and other parts of nature, and the like. e i.e., By leaving the service of GOD, and doing the works of the devil.				On them is the malison of God. For he said, "A portion of thy servants will I surely take, and will lead them astray, and will stir desires within them, and will command them and they shall cut the ears of animals;25 and I will command them, and they shall alter the creation of God."26 He who taketh Satan rather than God for his patron, is ruined with palpable ruin:	25 In allusion to an idolatrous and superstitious custom of the old Arabians. 26 By the mutilation of slaves, branding their bodies, filing the teeth, etc.
100	119	4	He maketh them promises, and insinuateth into them vain desires; yet Satan maketh them only deceitful promises.		Selections from the Writings of the Báb (1 Tablets and Addresses: Extracts from a Further Epistle to Muhammad Sháh, within pp. 24-29) link			He hath made them promises, and he hath stirred desires within them; but Satan promiseth, only to beguile!
100	120	4	The receptacle of these shall be hell, they shall find no refuge from it.					These! their dwelling Hell! no escape shall they find from it!
100	121	4	But they who believe, and do good works, we will surely lead them into gardens, through which rivers flow, they shall continue therein forever, according to the true promise of GOD; and who is more true than GOD in what he saith?					But they who believe and do the things that are right, we will bring them into gardens beneath which the rivers flow; For ever shall they abide therein. Truly it is the promise of God: And whose word is more sure than God's?
100	122	4	It shall not be according to your desires, nor according to the desires of those who have received the scriptures.f Whoso doth evil shall be rewarded for it; and shall not find any patron or helper, beside GOD;	f That is, the promises of GOD are not to be gained by acting after your own fancies, nor yet after the fancies of the Jews or Christians, but by obeying the commands of GOD. This passage, they say, was revealed on a dispute which arose between those of the three religions, each preferring his own, and condemning the others. Some, however, suppose the persons here spoken to in the second person were not the Mohammedans, but the idolaters.1 1 Al Beidâwi, Jallalo’ddin, Yahya,				Not according to your wishes, or the wishes of the people of the Book, shall these things be. He who doth evil shall be recompensed for it. Patron or helper, beside God, shall he find none.
100	123	4	but whoso doth good works, whether he be male or female, and is a true believer, they shall be admitted into paradise, and shall not in the least be unjustly dealt with.					But whoso doth the things that are right, whether male or female, and he or she a believer,–these shall enter Paradise, nor shall they be wronged the skin of a date stone.
100	124	4	Who is better in point of religion than he who resigneth himself unto GOD, and is a worker of righteousness, and followeth the law of Abraham the orthodox? since GOD took Abraham for his friend:g	g Therefore the Mohammedans usually call that patriarch, as the scripture also does, Khalîl Allah, the Friend of God, and simply al Khalîl; and they tell the following story: That Abraham in a time of dearth sent to a friend of his in Egypt for a supply of corn; but the friend denied him, saying in his excuse, that though there was a famine in their country also, yet had it been for Abraham’s own family, he would have sent what he desired, but he knew he wanted it only to entertain his guests and give away to the poor, according to his usual hospitality. The servants whom Abraham had sent on this message, being ashamed to return empty, to conceal the matter from their neighbours, filled their sacks with fine white sand, which in the east pretty much resembles meal. Abraham being informed by his servants, on their return of their ill success, the concern he was under threw him into a sleep; and in the meantime Sarah, knowing nothing of what had happened, opening one of the sacks, found good flour in it, and immediately set out about making of bread. Abraham awaking and smelling the new bread, asked her whence she had the flour? Why, says she, from your friend in Egypt. Nay, replied the Patriarch, it must have come from no other than my friend GOD Almighty.2 2 Al Beidâwi. See D’Herbel. Bibl. Orient. p. 14, and Morgan’s Mahometism Explained, vol. i. p. 132.				And who hath a better religion than he who resigneth himself to God, who doth what is good, and followeth the faith of Abraham in all sincerity? And God took Abraham for his friend.
100	125	4	and to God belongeth whatsoever is in heaven and on earth; GOD comprehendeth all things.					All that is in the Heavens and all that is on the Earth is God's: and God encompasseth all things!
100	126	4	They will consult thee concerning women;h Answer, GOD instructeth you concerning them,i and that which is read unto you in the book of the Koran concerning female orphans, to whom ye give not that which is ordained them, neither will ye marry them,k and concerning weak infants,l and that ye observe justice towards orphans: whatever good ye do, GOD knoweth it.	h i.e., As to the share they are to have in the distribution of the inheritances of their deceased relations; for it seems that the Arabs were not satisfied with Mohammed’s decision on this point, against the old customs. i i.e., He hath already made his will known unto you, by revealing the passages concerning inheritances in the beginning of this chapter. k Or the words may be rendered in the affirmative, and whom ye desire to marry. For the pagan Arabs used to wrong their female orphans in both instances; obliging them to marry against their inclinations, if they were beautiful or rich; or else not suffering them to marry at all, that they might keep what belonged to them.3 3 Al Beidâwi. l That is, male children of tender years, to whom the Arabs, in the time of paganism, used to allow no share in the distribution of their parents’ estate.4 4 See before, p. 54, note c.				Moreover, they will consult thee in regard to women: SAY: God hath instructed you about them; and His will is rehearsed to you, in the Book, concerning female orphans to whom ye give not their legal due, and whom ye refuse to marry; also with regard to weak children; and that ye deal with fairness towards orphans. Ye cannot do a good action, but verily God knoweth it.
100	127	4	If a woman fear ill usage, or aversion from her husband, it shall be no crime in them if they agree the matter amicably between themselves;m for a reconciliation is better than a separation. Men's souls are naturally inclined to covetousness:n but if ye be kind towards women, and fear to wrong them, GOD is well acquainted with what ye do.	m By the wife’s remitting part of her dower or other dues. n So that the woman, on the one side, is unwilling to part with any of her right; and the husband, on the other, cares not to retain one he has no affection for; or, if he should retain her, she can scarce expect he will use her in all respects as he ought.1 1 Al Beidâwi.				And if a wife fear ill usage or aversion on the part of her husband, then shall it be no fault in them if they can agree with mutual agreement, for agreement is best. Men's souls are prone to avarice; but if ye act kindly and fear God, then, verily, your actions are not unnoticed by God!
100	128	4	Ye can by no means carry yourselves equally between women in all respects, although ye study to do it; therefore turn not from a wife with all manner of aversion,o nor leave her like one in suspense:p if ye agree, and fear to abuse your wives, GOD is gracious and merciful;	o i.e., Though you cannot use her equally well with a beloved wife, yet observe some measures of justice towards her; for if a man is not able perfectly to perform his duty, he ought not, for that reason, entirely to neglect it.2 2 Idem. p Or like one that neither has a husband, nor is divorced, and at liberty to marry elsewhere.				And ye will not have it at all in your power to treat your wives alike, even though you fain would do so; but yield not wholly to disinclination, so that ye leave one of them as it were in suspense; if ye come to an understanding, and fear God, then, verily, God is Forgiving, Merciful;
100	129	4	but if they separate, GOD will satisfy them both of his abundance;q for GOD is extensive and wise,	q That is, either will bless them with a better and more advantageous match, or with peace and tranquility of mind.3 3 Idem.	The Seven Valleys (Valley of Contentment, within pp. 29-31) link Tablets of Bahá’u’lláh Revelaed after the Kitáb-i-Aqdas (KALÍMÁT-I-FIRDAWSÍYYIH (Words of Paradise), within pp. 55-80) link Gems of Divine Mysteries, p. 72, paragraph 105 link	MG: God will compensate each one out of His abundance." BWC: On that day God will satisfy everyone out of His abundance, BWC: whereon God shall enrich all through His abundance		But if they separate, God can compensate both out of His abundance; for God is Vast, Wise;
100	130	4	and unto GOD belongeth whatsoever is in heaven and on earth. We have already commanded those unto whom the scriptures were given before you, and we command you also, saying, Fear GOD; but if ye disbelieve, unto GOD belongeth whatsoever is in heaven and on earth; and GOD is self-sufficient,r and to be praised;	r Wanting the service of no creature.				And whatever is in the Heavens and in the Earth is God's! We have already enjoined those to whom the Scriptures were given before you, and yourselves, to fear God. But if ye become unbelievers, yet know that whatever is in the Heavens and in the Earth is God's: and God is Rich, Praiseworthy.
100	131	4	for unto GOD belongeth whatsoever is in heaven and on earth, and GOD is a sufficient protector.					All that is in Heaven and all that is in Earth is God's! God is a sufficient protector!
100	132	4	If he pleaseth he will take you away, O men, and will produce others in your stead;s for GOD is able to do this.	s i.e., Either another race of men or a different species of creatures.				If he pleased, he could cause you to pass away, O mankind! and create others in your stead: for this hath God power.
100	133	4	Whoso desireth the reward of this world, verily with GOD is the reward of this world, and also of that which is to come; GOD both heareth and seeth.					If any one desire the reward of this world, yet with God is the reward of this world and of the next! And God Heareth, Beholdeth.
100	134	4	O true believers, observe justice when ye bear witness before GOD, although it be against yourselves, or your parents, or relations; whether the party be rich, or whether he be poor; for GOD is more worthy than them both: therefore follow not your own lust in bearing testimony so that ye swerve from justice. And whether ye wrest your evidence, or decline giving it, GOD is well acquainted with that which ye do.					O ye who believe! stand fast to justice, when ye bear witness before God, though it be against yourselves, or your parents, or your kindred, whether the party be rich or poor. God is nearer than you to both. Therefore follow not passion, lest ye swerve from truth. And if ye wrest your testimony or stand aloof, God verily is well aware of what ye do.
100	135	4	O true believers, believe in GOD and his apostle, and the book which he hath caused to descend unto his apostle, and the book which he hath formerly sent down.t And whosoever believeth not in GOD, and his angels, and his scriptures, and his apostles, and the last day, he surely erreth in a wide mistake.	t It is said that Abda’llah Ebn Salâm and his companions told Mohammed that they believed in him, and his Korân, and in Moses, and the Pentateuch, and in Ezra, but no farther; whereupon this passage was revealed, declaring that a partial faith is little better than none at all, and that a true believer must believe in all GOD’S prophets and revelations without exception.4 4 Al Beidâwi.				O ye who believe! believe in God and his Apostle, and the Book which he hath sent down to his Apostle, and the Book which he hath sent down aforetime. Whoever believeth not on God and his Angels and his Books and his Apostles, and in the last day, he verily hath erred with far-gone error.
100	136	4	Moreover they who believed, and afterwards became infidels, and then believed again, and after that disbelieved, and increased in infidelity,u GOD will by no means forgive them, nor direct them into the right way.	u These were the Jews, who first believed in Moses, and afterwards fell into idolatry by worshiping the golden calf; and though they repented of that, yet in after ages rejected the prophets who were sent to them, and particularly Jesus, the son of Mary, and now filled up the measure of their unbelief by rejecting of Mohammed.5 5 Idem.				Verily, they who believed, then became unbelievers, then believed, and again became unbelievers, and then increased their unbelief–it is not God who will forgive them or guide them into the way.
100	137	4	Declare unto the ungodlyx that they shall suffer a painful punishment.	x Mohammed here means those who hypocritically pretended to believe in him but really did not, and by their treachery did great mischief to his party.1 1 Idem.				Announce27 to the hypocrites that a dolorous torment doth await them.	27 See Sura lxxxiv. 24, p. 47, note.
100	138	4	They who take the unbelievers for their protectors, besides the faithful, do they seek for power with them? since all power belongeth unto GOD.					Those who take the unbelievers for friends besides the faithful–do they seek honour at their hands? Verily, all honour belongeth unto God!
100	139	4	And he hath already revealed unto you, in the book of the Korân,y the following passage–When ye shall hear the signs of GOD, they shall not be believed, but they shall be laughed to scorn. Therefore sit not with them who believe not, until they engage in different discourse; for if ye do ye will certainly become like unto them. GOD will surely gather the ungodly and the unbelievers together in hell.	y Cap. 6.				And already hath He sent this down to you in the Book28 "WHEN YE SHALL HEAR THE SIGNS OF GOD THEY SHALL NOT BE BELIEVED BUT SHALL BE MOCKED AT." Sit ye not therefore with such, until they engage in other discourse; otherwise, ye will become like them. Verily God will gather the hypocrites and the infidels all together in Hell.	28 Sura vi.
100	140	4	They who wait to observe what befalleth you, if victory be granted you from GOD, say, Were we not with you?z But if any advantage happen to the infidels, they say unto them, Were we not superior to you,a and have we not defended you against the believers? GOD shall judge between you on the day of resurrection: and GOD will not grant the unbelievers means to prevail over the faithful.	z i.e., Did we not assist you? Therefore give us part of the spoil.2 2. Idem. a Would not our army have cut you off if it had not been for our faint assistance, or rather desertion, of the Moslems, and our disheartening them?3 3 Idem.				They watch you narrowly. Then if God grant you a victory, they say, "Are we not with you?" and if the infidels meet with a success, they say to them, "Were we not superior to you: and did we not defend you from those believers?" God shall judge betwixt ye on the day of the resurrection, and God will by no means make a way for the infidels over the believers.
100	141	4	The hypocrites act deceitfully with GOD, but he will deceive them; and when they stand up to pray, they stand carelessly, affecting to be seen of men, and remember not GOD, unless a little,b	b That is, with the tongue, and not with the heart.				The hypocrites would deceive God, but He will deceive them! When they stand up for prayer, they stand carelessly, to be seen of men, and they remember God but little:
100	142	4	wavering between faith and infidelity, and adhering neither unto these nor unto those:c and for him whom GOD shall lead astray thou shalt find no true path.	c Halting between two opinions, and being staunch friends neither to the Moslems nor the infidels.				Wavering between the one and the other–belonging neither to these nor those! and by no means shalt thou find a path for him whom God misleadeth.
100	143	4	O true believers, take not the unbelievers for your protectors besides the faithful. Will ye furnish GOD with an evident argument of impiety against you?					O believers! take not infidels for friends rather than believers. Would ye furnish God with clear right to punish you?
100	144	4	Moreover the hypocrites shall be in the lowest bottom of hell fire,d and thou shalt not find any to help them thence.	d See the Preliminary Discourse, Sect. IV.				Verily the hypocrites shall be in the lowest abyss of the fire: and, by no means shalt thou find a helper for them;
100	145	4	But they who repent and amend, and adhere firmly unto GOD, and approve the sincerity of their religion to GOD, they shall be numbered with the faithful; and GOD will surely give the faithful a great reward.					Save for those who turn and amend, and lay fast hold on God, and approve the sincerity of their religion to God; these shall be numbered with the faithful, and God will at last bestow on the faithful a great reward.
100	146	4	And how should GOD go about to punish you, if ye be thankful and believe? for GOD is grateful and wise.					Why should God inflict a chastisement upon you, if ye are grateful, and believe? God is Grateful, Wise!
100	147	4	(VI.) GOD loveth not the speaking ill of any one in public, unless he who is injured call for assistance; and GOD heareth and knoweth:					God loveth not that evil be matter of public talk, unless any one hath been wronged: God it is who Heareth, Knoweth!
100	148	4	whether ye publish a good action, or conceal it, or forgive evil, verily GOD is gracious and powerful.					Whether ye publish what is good, or conceal it, or pardon evil, verily God is Pardoning, Powerful!
100	149	4	They who believe not in GOD, and his apostles, and would make a distinction between GOD and his apostles,e and say, We believe in some of the prophets and reject others of them, and seek to take a middle way in this matter;	e See c. 2, p. 31, note h.	Selections from the Writings of the Báb (2 Excerpts from the Qayyúmu'l-Asmá, Chapter LXI, within pp. 60-61) link	BWC: seek to separate God from His Remembrance		Of a truth they who believe not on God and his Apostles, and seek to separate God from his Apostles, and say, "Some we believe, and some we believe not," and desire to take a middle way;
100	150	4	these are really unbelievers: and we have prepared for the unbelievers an ignominious punishment.					These! they are veritable infidels! and for the infidels have we prepared a shameful punishment.
100	151	4	But they who believe in GOD and his apostles, and make no distinction between any of them, unto those will we surely give their reward; and GOD is gracious and merciful.					And they who believe on God and his Apostles, and make no difference between them these! we will bestow on them their reward at last. God is Gracious, Merciful!
100	152	4	They who have received the scripturesf will demand of thee, that thou cause a book to descend unto them from heaven: they formerly asked of Moses a greater thing than this: for they said, Show us GOD visibly.g Wherefore a storm of fire from heaven destroyed them, because of their iniquity. Then they took the calf for their God,h after that evident proofs of the divine unity had come unto them: but we forgave them that, and gave Moses a manifest power to punish them.i	f That is, the Jews; who demanded of Mohammed, as a proof of his mission, that they might see a book of revelations descend to him from heaven, or that he would produce one written in a celestial character, like the two tables of Moses. g See chapter 2, p. 6. This story seems to be an addition to what Moses says of the seventy elders, who went up to the mountain with him, and with Aaron, Nadab, and Abihu, and saw the GOD of Israel.1 1 Exod. xxiv. 9, 10, 11. h See chapter 2, p. 6. i See ibid. p. 6, note m.				The people of the Book will ask of thee to cause a Book to come down unto them out of Heaven. But a greater thing than this did they ask of Moses! for they said, "Shew us God plainly!" and for this their wickedness did the fire-storm lay hold on them. Then took they the calf as the object of their worship, after that our clear tokens had come to them; but we forgave them this, and conferred on Moses undoubted power.
100	153	4	And we lifted the mountain of Sinai over them,k when we exacted from them their covenant; and said unto them, Enter the gate of the city worshipping.l We also said unto them, Transgress not on the Sabbath-day. And we received from them a firm covenant, that they would observe these things.	k See ibid. p. 8. l See ibid. p. 7.				And we uplifted the mountain 29 over them when we made a covenant with them, and we said to them, "Enter the gate adoring:"and we said to them, "Transgress not on the Sabbath," and we received from them a strict covenant.	29 See Sura [xci.] ii.7.
100	154	4	Therefore for thatm they have made void their covenant, and have not believed in the signs of GOD, and have slain the prophets unjustly, and have said, Our hearts are circumcised; (but GOD hath sealed them up, because of their unbelief; therefore they shall not believe, except a few of them:)	m There being nothing in the following words of this sentence, to answer to the causal for that, Jallalo’ddin supposes something to be understood to complete the sense, as therefore we have cursed them, or the like.				So, for that they have broken their covenant, and have rejected the signs of God, and have put the prophets to death unjustly, saying the while, "Our hearts are uncircumcised,"–Nay, but God hath sealed them up for their unbelief, so that but few believe.
100	155	4	and for that they have not believed in Jesus, and have spoken against Mary a grievous calumny;n	n By accusing her of fornication.2 2 See the Kor. c. 19, and that virulent book entitled Toldoth Jesu.				And for their unbelief,–and for their having spoken against Mary a grievous calumny,–
100	156	4	and have said, Verily we have slain Christ Jesus the son of Mary, the apostle of GOD; yet they slew him not, neither crucified him, but he was represented by one in his likeness;o and verily they who disagreed concerning himp were in a doubt as to this matter, and had no sure knowledge thereof, but followed only an uncertain opinion. They did not really kill him; but GOD took him up unto himself: and GOD is mighty and wise.	o See chapter 3, p. 38, and the notes there. p For some maintained that he was justly and really crucified; some insisted that it was not Jesus who suffered, but another who resembled him in the face, pretending the other parts of his body, by their unlikeness, plainly discovered the imposition; some said he was taken up into heaven; and others, that his manhood only suffered, and that his godhead ascended into heaven.3 3 Al Beidâwi.	Letter on behalf of the Guardian to an individual believer, March 19, 1938 (quoted in Lights of Guidance, no. 1669, p. 498)			And for their saying, "Verily we have slain the Messiah, Jesus the son of Mary, an Apostle of God." Yet they slew him not, and they crucified him not, but they had only his likeness.30 And they who differed about him were in doubt concerning him: No sure knowledge had they about him, but followed only an opinion, and they did not really slay him, but God took him up to Himself. And God is Mighty, Wise!	30 Lit. one was made to appear to them like (Jesus). Comp. [xcvii.] iii.48. Photius, Bibl. Cod. cxiv.says that the Apocr. Book, [Greek text]–This individual according to the Basilidans was-Simon of Cyrene; according to the Evang. Barnab‘, Judas.–Mani, Ep. Fund. ap. Evodium: "Princeps itaque tenebrarum cruci est affixus, idemque coronam spineam portavit."
100	157	4	And there shall not be one of those who have received the scriptures, who shall not believe in him, before his death;q and on the day of resurrection he shall be a witness against them.r	q This passage is expounded two ways. Some, referring the relative his, to the first antecedent, take the meaning to be, that no Jew or Christian shall die before he believes in Jesus: for they say, that when one of either of those religions is ready to breathe his last, and sees the angel of death before him, he shall then believe in that prophet as he ought, though his faith will not then be of any avail. According to a tradition of Hejâj, when a Jew is expiring, the angels will strike him on the back and face, and say to him, O thou enemy of GOD, Jesus was sent as a prophet unto thee, and thou didst not believe on him; to which he will answer, I now believe him to be the servant of GOD; and to a dying Christian they will say, Jesus was sent as a prophet unto thee, and thou hast imagined him to be GOD, or the son of GOD; whereupon he will believe him to be the servant of GOD only, and his apostle. Others, taking the above-mentioned relative to refer to Jesus, suppose the intent of the passage to be, that all Jews and Christians in general shall have a right faith in that prophet before his death, that is, when he descends from heaven and returns into the world, where he is to kill Antichrist, and to establish the Mohammedan religion, and a most perfect tranquility and security on earth.1 1 Jallalo’ddin, Yahya, al Zamakhshari, and al Beidâwi. See the Prelim. Disc. Sect. IV. r i.e., Against the Jews, for rejecting him; and against the Christians, for calling him GOD, and the son of GOD.2 2 Al Beidâwi.				There shall not be one of the people of the Book but shall believe in Him before his death, and in the day of resurrection, He will be a witness against them.
100	158	4	Because of the iniquity of those who Judaize, we have forbidden them good things, which had been formerly allowed them;s	s See chapter 3, p. 38 and 42, and the notes there.				For the wickedness of certain Jews, and because they turn many from the way of God, we have forbidden them goodly viands which had been before allowed them.
100	159	4	and because they shut out many from the way of GOD, and have taken usury, which was forbidden them by the law, and devoured men's substance vainly: we have prepared for such of them as are unbelievers a painful punishment.					And because they have taken usury, though they were forbidden it, and have devoured men's substance in frivolity, we have got ready for the infidels among them a grievous torment.
100	160	4	But those among them who are well grounded in knowledge,t and the faithful, who believe in that which hath been sent down unto thee, and that which hath been sent down unto the prophets before thee, and who observe the stated times of prayer, and give alms, and believe in GOD and the last day unto these will we give a great reward.	t As Abda’llah Ebn Salâm, and his companions.3 3 Idem.				But their men of solid knowledge, and the believers who believe in that which hath been sent down to thee, and in what hath been sent down before thee, and who observe prayer, and pay the alms of obligation, and believe in God and the latter day,–these! we will give them a great reward.
100	161	4	Verily we have revealed our will unto thee, as we have revealed it unto Noah and the prophets who succeeded him; and as we revealed it unto Abraham, and Ismael, and Isaac, and Jacob, and the tribes, and unto Jesus, and Job, and Jonas, and Aaron, and Solomon; and we have given thee the Koran, as we gave the psalms unto David:					Verily we have revealed to thee as we revealed to Noah and the Prophets after him, and as we revealed to Abraham, and Ismaël, and Isaac, and Jacob, and the tribes, and Jesus, and Job, and Jonah, and Aaron, and Solomon; and to David gave we Psalms.
100	162	4	some apostles have we sent, whom we have formerly mentioned unto thee; and other apostles have we sent, whom we have not mentioned unto thee; and GOD spake unto Moses, discoursing with him;					Of some apostles we have told thee before: of other apostles we have not told thee–And discoursing did God discourse with Moses–
100	163	4	apostles declaring good tidings, and denouncing threats, lest men should have an argument of excuse against GOD, after the apostles had been sent unto them; GOD is mighty and wise.					Apostles charged to announce and to warn, that men, after those apostles, might have no plea against God. And God is Mighty, Wise!
100	164	4	GOD is witness of that revelation which he hath sent down unto thee; he sent it down with his special knowledge: the angels also are witnesses thereof; but GOD is a sufficient witness.					But God is himself witness of what He hath sent down to thee: In His knowledge hath He sent it down to thee. The angels are also its witnesses: but God is a sufficient witness!
100	165	4	They who believe not, and turn aside others from the way of GOD, have erred in a wide mistake.					Verily, they who believe not and pervert from the way of God, have indeed erred with error wide of truth.
100	166	4	Verily those who believe not, and act unjustly, GOD will by no means forgive, neither will he direct them into any other way,					Verily, those who believe not, and act wrongfully, God will never pardon, and never will he guide them on path,
100	167	4	than the way of hell; they shall remain therein forever: and this is easy with GOD.					Than the path to Hell, in which they shall abide for ever! And this is easy for God.
100	168	4	O men, now is the apostle come unto you, with truth from your LORD; believe therefore, it will be better for you. But if ye disbelieve, verily unto GOD belongeth whatsoever is in heaven and on earth; and GOD is knowing and wise.					O men! now hath an apostle come to you with truth from your Lord. Believe then, it will be better for you. But if ye believe not, then, all that is in the Heavens and the Earth is God's; and God is Knowing, Wise!
100	169	4	O ye who have received the scriptures, exceed not the just bounds in your religion,u neither say of GOD any other than the truth. Verily Christ Jesus the son of Mary is the apostle of GOD, and his Word, which he conveyed into Mary, and a spirit proceeding from him. Believe therefore in GOD, and his apostles, and say not, There are three Gods;x forbear this; it will be better for you. GOD is but one GOD. Far be it from him that he should have a son! unto him belongeth whatever is in heaven and on earth; and GOD is a sufficient protector.	u Either by rejecting and contemning of Jesus as the Jews do; or raising him to an equality with GOD, as do the Christians.4 4 Al Beidâwi. x Namely, God, Jesus, and Mary.1 For the eastern writers mention a sect of Christians which held the Trinity to be composed of those three;2 but it is allowed that this heresy has been long since extinct.3 The passage, however, is equally levelled against the Holy Trinity, according to the doctrine of the orthodox Christians, who, as al Beidâwi acknowledges, believe the divine nature to consist of three persons, the Father, the Son, and the Holy Ghost; by the Father understanding GOD’S essence; by the Son his knowledge, and by the Holy Ghost his life. 1 Idem, Jallalo’ddin, Yahya. 2 Elmacin. p. 227. Eutych. p. 120. See the Prelim. Disc. Sect. II 3 Ahmed Ebn Abd’al Halim.	Selections from the Writings of the Báb (2 Excerpts from the Qayyúmu'l-Asmá, Chapter LXI, within pp. 60-61) link	BWC: Word which We communicated unto Mary		O ye people of the Book! overstep not bounds in your religion;31 and of God, speak only truth. The Messiah, Jesus, son of Mary, is only an apostle of God, and his Word which he conveyed into Mary, and a Spirit32 proceeding from himself. Believe therefore in God and his apostles, and say not, "Three:" (there is a Trinity)–Forbear–it will be better for you. God is only one God! Far be it from His glory that He should have a son! His, whatever is in the Heavens, and whatever is in the Earth! And God is a sufficient Guardian.	31 By believing too much, like the Christians who regarded Jesus as God; or too little, like the Jews who would not believe on Muhammad. 32 That is, a Being possessing a Spirit.
100	170	4	Christ doth not proudly disdain to be a servant unto GOD; neither the angels who approach near to his presence:					The Messiah disdaineth not to be a servant of God, nor do the angels who are nigh unto Him.
100	171	4	and whoso disdaineth his service, and is puffed up with pride, God will gather them all to himself, on the last day.					And whoso disdaineth His service, and is filled with pride, God will gather them all to Himself.
100	172	4	Unto those who believe, and do that which is right, he shall give their rewards, and shall superabundantly add unto them of his liberality: but those who are disdainful and proud, he will punish with a grievous punishment;					And to those who believe and do the things that are right, will He pay them their due recompense, and out of His bounty will He increase them: but as for those who are disdainful and proud, with a grievous chastisement will He chastise them;
100	173	4	and they shall not find any to protect or to help them, besides GOD.					And none beside God shall they find to protect or to help them.
100	174	4	O men, now is an evident proof come unto you from your LORD, and we have sent down unto you manifest light.y They who believe in GOD and firmly adhere to him, he will lead them into mercy from him, and abundance; and he will direct them in the right way to himself.z	y That is, Mohammed and his Korân. z viz., Into the religion of Islâm, in this world, and the way to paradise in the next.4 4 Al Beidâwi.				O men! now hath a proof come to you from your Lord, and we have sent down to you a clear light. As to those who believe in God and lay fast hold on Him, these will He cause to enter into his mercy and grace, and along the straight way unto Himself will He guide them.
100	175	4	They will consult thee for thy decision in certain cases; say unto them, GOD giveth you these determinations, concerning the more remote degrees of kindred.a If a man die without issue, and have a sister, she shall have the half of what he shall leave:b and he shall be heir to her,c in case she have no issue. But if there be two sisters they shall have between them two third parts of what he shall leave; and if there be several, both brothers and sisters, a male shall have as much as the portion of two females. GOD declareth unto you these precepts, lest ye err: and GOD knoweth all things.	a See the beginning of this chapter, p. 53. b And the other half will go to the public treasury. c That is, he shall inherit her whole substance.	Memorials of the Faithful (Mirzá Muhammad, the Servant at the Travelers' Hospice, within pp. 106-108) link			They will consult thee. SAY: God instructeth you as to distant kindred. If a man die childless, but have a sister, half what he shall have shall be her's; and if she die childless he shall be her heir. But if there be two sisters, two-third parts of what he shall have shall be theirs; and if there be both brothers and sisters, the male shall have the portion of two females. God teacheth you plainly, that ye err not! God knoweth all things.
114	0	5
114	0	5						SURA V.–THE TABLE [CXIV.]
114	0	5	CHAPTER V.					MEDINA.–120 Verses
114	0	5	ENTITLED, THE TABLE;d REVEALED AT MEDINA.	d The title is taken from the Table, which, towards the end of the chapter, is fabled to have been let down from heaven to Jesus. It is sometimes also called the chapter of Contracts, which word occurs in the first verse.				In the Name of God, the Compassionate, the Merciful
114	0	5	IN THE NAME OF THE MOST MERCIFUL GOD.					O BELIEVERS! be faithful to your engagements. You are allowed the flesh of cattle other than what is hereinafter recited, except game, which is not allowed you while ye are on pilgrimage. Verily, God ordaineth what he pleaseth.
114	1	5	O TRUE believers, perform your contracts. Ye are allowed to eat the brute cattle,e other than what ye are commanded to abstain from; except the game which ye are allowed at other times, but not while ye are on pilgrimage to Mecca; GOD ordaineth that which he pleaseth.	e As camels, oxen, and sheep; and also wild cows, antelopes, &c.;1 but not swine, nor what is taken in hunting during the pilgrimage. 1 Jallalo’ddin, al Beidâwi.	Summons of the Lord of Hosts (Súriy-Haykal, paragraph 241) link	BWC: ordaineth as He pleaseth		O Believers! violate neither the rites of God, nor the sacred month Muharram, nor the offering, nor its ornaments1, nor those who press on to the sacred house seeking favour from their Lord and his good pleasure in them.
114	2	5	O true believers, violate not the holy rites of GOD,f nor the sacred month,g nor the offering, nor the ornaments hung thereon,h nor those who are travelling to the holy house, seeking favor from their LORD, and to please him.	f i.e., The ceremonies used in the pilgrimage of Mecca. g See the Prelim. Disc. Sect. VII. h The offering here meant is the sheep led to Mecca, to be there sacrificed, about the neck of which they used to hang garlands, green boughs, or some other ornament, that it may be distinguished as a thing sacred.2 2 See the Prelim. Disc. Sect. IV.				But when all is over2, then take to the chase: and let not ill will at those3 who would have kept you from the sacred mosque lead you to transgress4, but rather be helpful to one another according to goodness and piety, but be not helpful for evil and malice: and fear ye God. Verily, God is severe in punishing!	1 The garlands, etc., attached to the victims offered at Mecca.
114	3	5	But when ye shall have finished your pilgrimage; then hunt. And let not the malice of some, in that they hindered you from entering the sacred temple,i provoke you to transgress, by taking revenge on them in the sacred months. Assist one another according to justice and piety, but assist not one another in injustice and malice: therefore fear GOD; for GOD is severe in punishing.	i In the expedition of Al Hodeibiya.3 3 See the Prelim. Disc. Sect. II.				That which dieth of itself, and blood, and swine's flesh, and all that hath been sacrificed under the invocation of any other name than that of God, and the strangled, and the killed by a blow, or by a fall, or by goring5, and that which hath been eaten by beasts of prey, unless ye make it clean by giving the death-stroke yourselves, and that which hath been sacrificed on the blocks of stone6, is forbidden you: and to make division of the slain by consulting the arrows,7 is impiety in you. Woe this day on those who forsake your religion! And fear them not, but fear Me.	2 When you have again returned to your common and everyday life by laying aside the ihram, or pilgrim's robe. This generally consists of two pieces of cotton, or linen, or woollen cloth, without seam or ornament, one of which is wrapped round the loins, and the other thrown over the shoulders. The instep, heel, and head must be bare. 3 The Koreisch sent to meet Muhammad, who was on his way to visit the Caaba with 1400 men, at Hudaibiya (An. Hej. 6) to prohibit his nearer approach. A truce for ten years was ultimately concluded. 4 By making war in the holy month.
114	4	5	Ye are forbidden to eat that which dieth of itself, and blood, and swine's flesh, and that on which the name of any besides GOD hath been invocated;k and that which hath been strangled, or killed by a blow, or by a fall, or by the horns of another beast, and that which hath been eaten by a wild beast,l except what ye shall kill yourselves;m and that which hath been sacrificed unto idols.n It is likewise unlawful for you to make division by casting lots with arrows.o This is an impiety. On this day,p woe be unto those who have apostatized from their religion; therefore fear not them, but fear me.	k For the idolatrous Arabs used, in killing any animal for food, to consecrate it, as it were, to their idols, by saying, In the name of Allât, or al Uzza.4 4 See c. 2, p. 18. l Or by a creature trained up to hunting.5 5 Al Beidâwi. m That is, unless ye come up time enough to find life in the animal, and to cut its throat. n The word also signifies certain stones, which the pagan Arabs used to set up near their houses, and on which they superstitiously slew animals, in honour of their gods.6 6 Idem. o See Prelim. Disc. Sect. V. p This passage, it is said, was revealed on Friday evening, being the day of the pilgrims visiting Mount Arafat, the last time Mohammed visited the temple of Mecca, therefore called the pilgrimage of valediction.7 7 Idem. See Prid. Life of Mahom. p. 99.				This day have I perfected your religion for you, and have filled up the measure of my favours upon you: and it is my pleasure that Islam be your religion; but whoso without wilful leanings to wrong shall be forced by hunger to transgress, to him,verily, will God be Indulgent, Merciful.	5 Comp. Tract Cholin, c. 3. 6 Lit. on blocks or shafts of stone. These were set up by the pagan Arabs in front of their houses for the purpose of sacrificing thereon. See Freytag's Einl. p. 462, and Tr. Cholin, p. 39, 40, 41. 7 It was the custom to draw lots for joints of a camel with arrows, some feathered and others unfeathered, kept for this purpose in the temple of Mecca. See Pocock, Spec. Hist. Ar., under the word Hobal.
114	5	5	This day have I perfected your religion for you,q and have completed my mercy upon you;r and I have chosen for you Islam, to be your religion. But whosoever shall be driven by necessity through hunger, to eat of what we have forbidden, not designing to sin, surely GOD will be indulgent and merciful unto him.	q And therefore the commentators say, that after this time, no positive or negative precept was given.1 1 Vide Abulfed. Vit. Moh. p. 131. r By having given you a true and perfect religion; or, by the taking of Mecca, and the destruction of idolatry.				They will ask thee what is made lawful for them. Say: Those things which are good8 are legalised to you, and the prey of beasts of chase which ye have trained like dogs, teaching them as God hath taught you. Eat, therefore, of what they shall catch for you, and make mention of the name of God over it, and fear God: Verily, Swift is God to reckon:
114	6	5	They will ask thee what is allowed them as lawful to eat? Answer, Such things as are goods are allowed you; and what ye shall teach animals of prey to catch,t training them up for hunting after the manner of dogs, and teaching them according to the skill which GOD hath taught you. Eat therefore of that which they shall catch for you; and commemorate the name of GOD thereon;u and fear GOD, for GOD is swift in taking an account.	s Not such as are filthy, or unwholesome. t Whether beasts or birds. u Either when ye let go the hound, hawk, or other animal, after the game; or when ye kill it.				This day, things healthful are legalised to you, and the meats of those who have received the Scriptures are allowed to you, as your meats are to them. And you are permitted to marry virtuous women who are believers, and virtuous women of those who have received the Scriptures before you, when you shall have provided them their portions, living chastely with them without fornication, and without taking concubines. Vain the works of him who shall renounce the faith! and in the next world he shall be of the lost.	8 In the sense of sound, healthful.
114	7	5	This day are ye allowed to eat such things as are good, and the food of those to whom the scriptures were givenx is also allowed as lawful unto you; and your food is allowed as lawful unto them. And ye are also allowed to marry free women that are believers, and also free women of those who have received the scriptures before you, when ye shall have assigned them their dower; living chastely with them, neither committing fornication, nor taking them for concubines. Whoever shall renounce the faith, his work shall be vain, and in the next life he shall be of those who perish.	x viz., Slain or dressed by Jews or Christians.				O Believers! when ye address yourselves to prayer, wash your faces, and your hands up to the elbow, and wipe your heads, and your feet to the ankles.
114	8	5	O true believers, when ye prepare yourselves to pray, wash your faces, and your hands unto the elbows; and rub your heads, and your feet unto the ankles;					And if ye have become unclean, then purify yourselves. But if ye are sick, or on a journey, or if one of you come from the place of retirement, or if ye have touched women, and ye find no water, then take clean sand and rub your faces and your hands with it.9 God desireth not to lay a burden upon you, but he desireth to purify you, and He would fill up the measure of His favour upon you, that ye may be grateful.
114	9	5	and if ye be polluted by having lain with a woman, wash yourselves all over. But if ye be sick, or on a journey, or any of you cometh from the privy, or if ye have touched women, and ye find no water, take fine clean sand, and rub your faces and your hands therewith; GOD would not put a difficulty upon you; but he desireth to purify you, and to complete his favor upon you, that ye may give thanks.					And remember the favour of God upon you, and His covenant which He hath covenanted with you, when ye said, "We have heard and will obey;"10 and fear God; verily, God knoweth the very secrets of the breast.	9 Thus Talm. Tr. Berachoth, 46.
114	10	5	Remember the favor of GOD towards you, and his covenant which he hath made with you, when ye said, We have heard, and will obey.y Therefore fear God, for God knoweth the innermost parts of the breasts of men.	y These words are the form used at the inauguration of a prince; and Mohammed here intends the oath of fidelity which his followers had taken to him at al Akaba.2 2 Vide Abulfed. ibid. p. 43, and the Prelim. Disc. Sect. II.				O Believers! stand up as witnesses for God by righteousness: and let not ill-will at any, induce you not to act uprightly. Act uprightly. Next will this be to the fear of God. And fear ye God: verily, God is apprised of what ye do.	10 This refers to the oath of fidelity which Muhammad's followers took at Al Akaba. Abulf. Vit.Moh.p.43.
114	11	5	O true believers, observe justice when ye appear as witnesses before GOD, and let not hatred towards any induce you to do wrong: but act justly; this will approach nearer unto piety; and fear GOD, for GOD is fully acquainted with what ye do.					God hath promised to those who believe, and do the things that are right, that for them is pardon and a great reward.
114	12	5	GOD hath promised unto those who believe, and do that which is right, that they shall receive pardon and a great reward.					But they who are Infidels and treat our signs as lies–these shall be mated with Hell fire.
114	13	5	But they who believe not, and accuse our signs of falsehood, they shall be the companions of hell.					O Believers! recollect God's favour upon you, when11 certain folk were minded to stretch forth their hands against you, but He kept their hands from you. Fear God then: and on God let the faithful trust.
114	14	5	O true believers, remember God's favor towards you, when certain men designed to stretch forth their hands against you, but he restrained their hands from hurting you;z therefore fear GOD and in GOD let the faithful trust.	z The commentators tell several stories as the occasion of this passage. One says, that Mohammed and some of his followers being at Osfân (a place not far from Mecca, in the way to Medina), and performing their noon devotions, a company of idolaters, who were in view, repented they had not taken that opportunity of attacking them, and therefore waited till the hour of evening prayer, intending to fall upon them then: but GOD defeated their design, by revealing the verse of fear. Another relates, that the prophet going to the tribe of Koreidha (who were Jews) to levy a fine for the blood of two Moslems, who had been killed by mistake, by Amru Ebn Ommeya al Dimri, they desired him to sit down and eat with them, and they would pay the fine; Mohammed complying with their request, while he was sitting, they laid a design against his life, one Amru Ebn Jahâsh undertaking to throw a millstone upon him; but GOD withheld his hand, and Gabriel immediately descended to acquaint the prophet with their treachery, upon which he rose up and went his way. A third story is, that Mohammed having hung up his arms on a tree, under which he was resting himself, and his companions being dispersed some distance from him, an Arab of the desert came up to him and drew his sword, saying, Who hindereth me from killing thee? To which Mohammed answered, GOD; and Gabriel beating the sword out of the Arab’s hand, Mohammed took it up, and asked him the same question, Who hinders me from killing thee? the Arab replied, nobody, and immediately professed Mohammedism.1 Abûlfeda2 tells the same story, with some variation of circumstances. 1 Al Beidâwi. 2 Vit. Moh. p. 73.				Of old did God accept the covenant of the children of Israel,12 and out of them we raised up twelve leaders, and God said, "Verily, I will be with you. If ye observe prayer and pay the obligatory alms, and believe in my Apostles and help them, and lend God a liberal loan, I will surely put away from you your evil deeds, and I will bring you into gardens 'neath which the rivers flow! But whoso of you after this believeth not, hath gone astray from the even path."	11 It is quite uncertain to what events this refers. The commentators narrate, and have doubtless invented, various incidents as having occasioned it.
114	15	5	GOD formerly accepted the covenant of the children of Israel, and we appointed out of them twelve leaders: and GOD said, Verily I am with you:a if ye observe prayer, and give alms, and believe in my apostles, and assist them, and lend unto GOD on good usury,b I will surely expiate your evil deeds from you, and I will lead you into gardens, wherein rivers flow: but he among you who disbelieveth after this, erreth from the straight path.	a After the Israelites had escaped from Pharaoh, GOD ordered them to go against Jericho, which was then inhabited by giants, of the race of the Canaanites, promising to give it into their hands; and Moses, by the divine direction, appointed a prince or captain over each tribe, to lead them in that expedition,3 and when they came to the borders of the land of Canaan, sent the captains as spies to get information of the state of the country, enjoining them secresy; but they being terrified at the prodigious size and strength of the inhabitants, disheartened the people by publicly telling them what they had seen, except only Caleb the son of Yufanna (Jephunneh) and Joshua the son of Nun.4 3 See Numb. i. 4. 5. 4 Al Beidâwi. Numb. xiii. and xiv b By contributing towards this holy war.				But for their breaking their covenant we have cursed them, and have hardened their hearts. They shift the words of Scripture from their places, and have forgotten part of what they were taught. Thou wilt not cease to discover deceit on their part, except in a few of them. But forgive them, and pass it over: verily, God loveth those who act generously!	12 Verses 15-38 belong probably to the period shortly before the taking of Chaibar in the beginning of Hej. 7. It is remarkable that Muhammad, although he has invented these twelve leaders of tribes, should nowhere mention the number of the Apostles. There is no doubt, however, from the ancient biographies, that he chose twelve assistants for the propagation of Islam. See Gagnier, Vie de M. ii. xvi.
114	16	5	Wherefore because they have broken their covenant, we have cursed them, and hardened their hearts; they dislocate the words of the Pentateuch from their places, and have forgotten part of what they were admonished; and thou wilt not cease to discover deceitful practices among them, except a few of them. But forgive them,c and pardon them, for GOD loveth the beneficent.	c That is, if they repent and believe, or submit to pay tribute. Some, however, think these words are abrogated by the verse of the sword.5 5 Al Beidâwi.	Summons of the Lord of Hosts (Súriy-Haykal, paragraph 249) link The Secret of Divine Civilization, p. 30 link Memorials of the Faithful (Mirzá Muhammad, the Servant at the Travelers' Hospice, within pp. 106-108) link	(none) MG: They pervert the text of the Word of God.		And of those who say, "We are Christians," have we accepted the covenant. But they too have forgotten a part of what they were taught; wherefore we have stirred up enmity and hatred among them that shall last till the day of the Resurrection; and in the end will God tell them of their doings.
114	17	5	And from those who say, We are Christians, we have received their covenant; but they have forgotten part of what they were admonished; wherefore we have raised up enmity and hatred among them, till the day of resurrection; and GOD will then surely declare unto them what they have been doing.		Memorials of the Faithful (Mirzá Muhammad, the Servant at the Travelers' Hospice, within pp. 106-108) link			O people of the Scriptures! now is our Apostle come to you to clear up to you much that ye concealed of those Scriptures, and to pass over many things. Now hath a light and a clear Book come to you from God, by which God will guide him who shall follow after his good pleasure, to paths of peace, and will bring them out of the darkness to the light, by his will: and to the straight path will he guide them.
114	18	5	O ye who have received the scriptures, now is our apostle come unto you, to make manifest unto you many things which ye concealed in the scriptures;d and to pass overe many things. Now is light and a perspicuous book of revelations come unto you from God. Thereby will GOD direct him who shall follow his good pleasure, into the paths of peace; and shall lead them out of darkness into light, by his will, and shall direct them in the right way.	d Such as the verse of stoning adulterers,6 the description of Mohammed, and Christ’s prophecy of him by the name of Ahmed.7 6 See c. 3, p. 34. 7 Al Beidâwi. e i.e., Those which it was not necessary to restore.	Selections from the Writings of the Báb (2 Excerpts from the Qayyúmu'l-Asmá, Chapter LXII, within pp. 61-62) link	BWC: O PEOPLES of the earth! Verily the resplendent Light of God hath appeared in your midst, invested with this unerring Book, that ye may be guided aright to the ways of peace and, by the leave of God, step out of the darkness into the light and onto this far-extended Path of Truth		Infidels now are they who say, "Verily God is the Messiah Ibn Maryam (son of Mary)! SAY: And who could aught obtain from God, if he chose to destroy the Messiah Ibn Maryam, and his mother, and all who are on the earth together?
114	19	5	They are infidels, who say, Verily GOD is Christ the son of Mary. Say unto them, And who could obtain anything from GOD to the contrary, if he pleased to destroy Christ the son of Mary, and his mother, and all those who are on the earth?					For with God is the sovereignty of the Heavens and of the Earth, and of all that is between them! He createth what He will; and over all things is God potent.
114	20	5	For unto GOD belongeth the kingdom of heaven and earth, and whatsoever is contained between them; he createth what he pleaseth, and GOD is almighty.					Say the Jews and Christians, "Sons are we of God and his beloved." SAY: Why then doth he chastise you for your sins? Nay! ye are but a part of the men whom he hath created! He will pardon whom he pleaseth, and chastise whom he pleaseth, and with God is the sovereignty of the Heavens and of the Earth, and of all that is between them, and unto Him shall all things return.
114	21	5	The Jews and the Christians say, We are the children of GOD and his beloved. Answer, Why therefore doth he punish you for your sins? Nay, but ye are men, of those whom he hath created. He forgiveth whom he pleaseth, and punisheth whom he pleaseth; and unto GOD belongeth the kingdom of heaven and earth, and of what is contained between them both; and unto him shall all things return.					O people of the Book! now hath our Apostle come to you to clear up to you the cessation13 of Apostles, lest you should say, "There hath come to us no bearer of good tidings, nor any warner." But now hath a bearer of good tidings and a warner reached you. And God is Almighty.
114	22	5	O ye who have received the scriptures, now is our apostle come unto you, declaring unto you the true religion, during the cessation of apostles,f lest ye should say, There came unto us no bearer of good tidings, nor any warner: but now is a bearer of good tidings, and a warner come unto you; for GOD is almighty.	f The Arabic word al Fatra signifies the intermediate space of time between two prophets, during which no new revelation or dispensation was given; as the interval between Moses and Jesus, and between Jesus and Mohammed, at the expiration of which last, Mohammed pretended to be sent.	Selections from the Writings of the Báb (2 Excerpts from the Qayyúmu'l-Asmá, Chapter LXII, within pp. 61-62) link	BWC: Verily His Remembrance is come to you from God after an interval during which there were no Messengers,		And remember when Moses said to his people, "O my people! call to mind the goodness of God towards you when he appointed Prophets among you, and appointed you kings, and gave you what never had been given before to any human beings:	13 The space between the mission of different prophets.
114	23	5	Call to mind when Moses said unto his people, O my people, remember the favor of GOD towards you, since he hath appointed prophets among you, and constituted you kings,g and bestowed on you what he hath given to no other nation in the world.h	g This was fulfilled either by GOD’S giving them a kingdom, and a long series of princes; or by his having made them kings or masters of themselves, by delivering them from the Egyptian bondage. h Having divided the Red Sea for you, and guided you by a cloud, and fed you with quails and manna, &c.1 1 Al Beidâwi.				Enter, O my people! the holy land which God hath destined for you. Turn not back, lest ye be overthrown to your ruin."
114	24	5	O my people, enter the holy land, which GOD hath decreed you, and turn not your backs, lest ye be subverted and perish.					They said, "O Moses! Therein are men of might. And verily, we can by no means enter it till they be gone forth. But if they go forth from it, then verily will we enter in."
114	25	5	They answered, O Moses, verily there are a gigantic people in the land;i and we will by no means enter it, until they depart thence; but if they depart thence, then will we enter therein.	i The largest of these giants, the commentators say, was Og, the son of Anak; concerning whose enormous stature, his escaping the Flood, and the manner of his being slain by Moses, the Mohammedans relate several absurd fables.2 2 Vide Marraacc. in Alcor. p. 231, &c. D’Herbel. Bibl. Orient. p. 336.				Then said two men of those who feared their Lord and to whom God had been gracious, "Enter in upon them by the gate: and when ye enter it, ye overcome! If ye be believers, put ye your trust in God."
114	26	5	And two menk of those who feared GOD, unto whom GOD had been gracious, said, Enter ye upon them suddenly by the gate of the city; and when ye shall have entered the same, ye shall surely be victorious: therefore trust in GOD, if ye are true believers.	k Namely, Caleb and Joshua.				They said, "O Moses! never can we enter while they remain therein. Go thou and thy Lord and fight; for here will we sit us down."
114	27	5	They replied, O Moses, we will never enter the land, while they remain therein: go therefore thou, and thy LORD, and fight; for we will sit here.					He said, "O my Lord, Verily of none am I master but of myself and my brother: put thou therefore a difference between us and this ungodly people."
114	28	5	Moses said, O LORD, surely I am not master of any except myself, and my brother; therefore make a distinction between us and the ungodly people.					He said, "Verily the land shall be forbidden them forty years: they shall wander in the earth perplexed. Fret not thyself therefore for the ungodly people."
114	29	5	GOD answered, Verily the land shall be forbidden them forty years; during which time they shall wander like men astonished on the earth;l therefore be not thou solicitous for the ungodly people.	l The commentators pretend that the Israelites, while they thus wandered in the desert, were kept within the compass of about eighteen (or as some say twenty-seven) miles; and that though they travelled from morning to night, yet they constantly found themselves the next day at the place from whence they set out.1 1 Al Beidâwi, Jallalo’ddin.				Relate to them exactly the story of the sons of Adam14 when they each offered an offering; accepted from the one of them, and not accepted from the other. The one said, "I will surely slay thee." Said the other, "God only accepted from those that fear Him.
114	30	5	Relate unto them also the history of the two sons of Adam,m with truth. When they offeredn their offering, and it was accepted from one of them,o and was not accepted from the other, Cain said to his brother, I will certainly kill thee. Abel answered, GOD only accepteth the offering of the pious;	m viz., Cain and Abel, whom the Mohammedans call Kâbil and Hâbil. n The occasion of their making this offering is thus related, according to the common tradition in the east.2 Each of them being born with a twin sister, when they were grown up, Adam, by God’s direction, ordered Cain to marry Abel’s twin sister, and that Abel should marry Cain’s (for it being the common opinion that marriages ought not to be had in the nearest degrees of consanguinity, since they must necessarily marry their sisters, it seemed reasonable to suppose they ought to take those of the remoter degree), but this Cain refusing to agree to, because his own sister was the handsomest, Adam ordered them to make their offerings to GOD, thereby referring the dispute to his determination.3 The commentators say Cain’s offering was a sheaf of the very worst of his corn, but Abel’s a fat lamb, of the best of his flock. 2 Vide Abulfarag, p. 6, 7; Eutych. Annal. p. 15, 16; and D’Herbelot, Bibl. Orient. Art. Cabil. 3 Al Beidâwi. o Namely, from Abel, whose sacrifice GOD declared his acceptance of in a visible manner, by causing fire to descend from heaven and consume it, without touching that of Cain.4 4 Idem, Jallalo’ddin.				"Even if thou stretch forth thine hand against me to slay me, I will not stretch forth my hand against thee to slay thee. Truly I fear God the Lord of the Worlds.	14 Called by the Arabians Habeel and Kabeel. The dialogue between Cain and Abel is slightly varied from that given in Targ. Jerus. on Gen. iv. 8, and Jonath. Ben Uzziel.
114	31	5	if thou stretchest forth thy hand against me, to slay me, I will not stretch forth my hand against thee, to slay thee; for I fear GOD, the LORD of all creatures.p	p To enhance Abel’s patience, al Beidâwi tells us, that he was the stronger of the two, and could easily have prevailed against his brother.				"Yea, rather would I that thou shouldest bear my sin15 and thine own sin, and that thou become an inmate of the Fire: for that is the recompense of the unjust doers."
114	32	5	I choose that thou shouldest bear my iniquity and thine own iniquity; and that thou become a companion of hell fire; for that is the reward of the unjust.q	q The conversation between the two brothers is related somewhat to the same purpose in the Jerusalem Targum and that of Jonathan ben Uzziel.				And his passion led him to slay his brother: and he slew him; and he became one of those who perish.	15 Or, the sin against me, i.e. of slaying me.
114	33	5	But his soul suffered him to slay his brother, and he slew him;r wherefore he became of the number of those who perish.	r Some say he knocked out his brains with a stone;5 and pretend that as Cain was considering which way he should effect the murder, the devil appeared to him in a human shape, and showed him how to do it, by crushing the head of a bird between two stones.6 5 Vide Eutych. ubi supra. 6 Vide D’Herbelot, ubi sup.				And God sent a raven which scratched upon the ground, to shew him16 how he might hide his brother's wrong.17 He said: "O woe is me! am I too weak to become like this raven, and to hide away my brother's wrong?" And he became one of the repentant.
114	34	5	And GOD sent a raven, which scratched the earth, to show him how he should hide the shame of his brother,s and he said, Woe is me! am I unable to be like this raven, that I may hide my brother's shame? and he became one of those who repent.	s i.e., His dead corpse. For Cain, having committed this fratricide, became exceedingly troubled in his mind, and carried the dead body about on his shoulders for a considerable time, not knowing where to conceal it, till it stank horridly; and then God taught him to bury it by the example of a raven, who having killed another raven in his presence, dug a pit with his claws and beak, and buried him therein.7 For this circumstance of the raven Mohammed was beholden to the Jews, who tell the same story, except only that they make the raven to appear to Adam, and that he thereupon buried his son.8 7 Jallalo’ddin, al Beidâwi. 8 Vide R. Eliezer, Pirke, c. 20.				For this cause have we ordained to the children of Israel that he who slayeth any one, unless it be a person guilty of manslaughter, or of spreading disorders in the land, shall be as though he had slain all mankind; but that he who saveth a life, shall be as though he had saved all mankind alive.18	16 In the Jewish tradition the raven shews the mode of burial to Adam, not to Cain. Pirke R. Elieser, c. 21. Midr. fol. II ap. Weil (Legenden, p. 39). 17 Or, corpse.
114	35	5	Wherefore we commanded the children of Israel, that he who slayeth a soul, without having slain a soul, or committed wickedness in the earth,t shall be as if he had slain all mankind:u but he who saveth a soul alive, shall be as if he had saved the lives of all mankind.	t Such as idolatry, or robbing on the highway.1 1 Al Beidâwi. u Having broken the commandment which forbids the shedding of blood.				Of old our Apostles came to them with the proofs of their mission; then verily after this most of them committed excesses in the land.	18 Thus Mischn. Sanhedr. iv. 5, "We find it said in the case of Cain who murdered his brother–'The voice of thy brother's bloods crieth'–It is not said, blood of thy brother, but bloods, i.e. his blood and the blood of his seed. Therefore was man created single, in order to shew that to him who kills a single individual of Israel it shall be reckoned as if he had slain the whole race, and that he, etc." precisely as in the text. Comp. also the same form of expression in Bab. Tal, Kidush, § 1, "If one fulfil but one commandment, he causes the scale of innocence to preponderate for himself and the whole world; but if he commit one sin, he causes the scale of guilt to preponderate for himself and the whole world.
114	36	5	Our apostles formerly came unto them, with evident miracles; then were many of them after this, transgressors on the earth.					Only, the recompense of those who war against God and his Apostle, and go about to commit disorders on the earth, shall be that they shall be slain or crucified, or have their alternate hands and feet cut off, or be banished the land: This their disgrace in this world, and in the next a great torment shall be theirs–
114	37	5	But the recompense of those who fight against GOD and his apostle, and study to act corruptly in the earth, shall be, that they shall be slain, or crucified, or have their hands and their feet cut off on the opposite sides, or be banished the land.x This shall be their disgrace in this world, and in the next world they shall suffer a grievous punishment;	x The lawyers are not agreed as to the applying of these punishments. But the commentators suppose that they who commit murder only are to be put to death in the ordinary way; those who murder and rob too, to be crucified; those who rob without committing murder, to have their right hand and their left foot cut off; and they who assault persons and put them in fear, to be banished.2 It is also a doubt whether they who are to be crucified shall be crucified alive, or be first put to death, or whether they shall hang on the cross till they die.3 2 Idem, Jallalo’ddin. 3 Al Beidâwi.				Except those who, ere you have them in your power, shall repent; for know that God is Forgiving, Merciful.
114	38	5	except those who shall repent, before ye prevail against them; for know that GOD is inclined to forgive, and merciful.					O ye who believe! fear God. Desire union with Him. Contend earnestly on his path, that you may attain to happiness.
114	39	5	O true believers, fear GOD, and earnestly desire a near conjunction with him, and fight for his religion, that ye may be happy.					As to the infidels–if that they had twice the riches of the earth to be their ransom from torment on the day of resurrection, it should not be accepted from them! And a dolorous torment shall be their's.
114	40	5	Moreover they who believe not, although they had whatever is in the earth, and as much more withal, that they might therewith redeem themselves from punishment on the day of resurrection; it shall not be accepted from them, but they shall suffer a painful punishment.					Fain would they come forth from the Fire; but forth from it they shall not come: and a lasting torment shall be their's.
114	41	5	They shall desire to go forth from the fire, but they shall not go forth from it, and their punishment shall be permanent.		Summons of the Lord of Hosts (Súriy-Haykal, paragraph 249) link			As to the thief, whether man or woman, cut ye off their hands in recompense for their doings.19 This is a penalty by way of warning from God himself. And God is Mighty, Wise.
114	42	5	If a man or a woman steal, cut off their hands,y in retribution for that which they have committed; this is an exemplary punishment appointed by GOD; and GOD is mighty and wise.	y But this punishment, according to the Sonna, is not to be inflicted, unless the value of the thing stolen amount to four dinârs, or about forty shillings. For the first offence, the criminal is to lose his right hand, which is to be cut off at the wrist; for the second offence, his left foot, at the ankle; for the third, his left hand; for the fourth, his right foot; and if he continue to offend, he shall be scourged at the discretion of the judge.4 4 Jallalo’ddin, Al Beidâwi.				But whoever shall turn him to God after this his wickedness, and amend, God truly will be turned to him: for God is Forgiving, Merciful.	19 Muhammad is said by the early traditionists to have punished a woman who had been guilty of theft in this manner while on the route to Mecca previous to its capture. We are, therefore, able to fix the date of verses 39-44.
114	43	5	But whoever shall repent after his iniquity, and amend, verily GOD will be turned unto him,z for GOD is inclined to forgive, and merciful.	z That is, GOD will not punish him for it hereafter; but his repentance does not supersede the execution of the law here, nor excuse him from making restitution. Yet, according to al Shâfeï, he shall not be punished if the party wronged forgive him before he be carried before a magistrate.5 5 Idem.				Knowest thou not that the sovereignty of the Heavens and of the Earth is God's? He chastiseth whom He will, and whom He will He forgiveth. And God hath power over all things.
114	44	5	Dost thou not know that the kingdom of heaven and earth is GOD'S? He punisheth whom he pleaseth, and he pardoneth whom he pleaseth; for GOD is almighty.					O Apostle! let not those who vie with one another in speeding to infidelity vex thee;–of those who say with their mouths, "We believe," but whose hearts believe not;–or of the Jews listeners to a lie–listeners to others–but who come not to thee. They shift the words of the law from their places, and say, "If this be brought to you, receive it; but if this be not brought to you, then beware of it." For him whom God would mislead, thou canst in no wise prevail with God! They whose hearts God shall not please to cleanse, shall suffer disgrace in this world, and in the next a grievous punishment;
114	45	5	O apostle, let not them grieve thee, who hasten to infidelity,a either of those who say, We believe, with their mouths, but whose hearts believe not;b or of the Jews, who hearken to a lie, and hearken to other people;c who come unto thee: they pervert the words of the law from their true places,d and say, If this be brought unto you, receive it; but if it be not brought unto you, beware of receiving aught else;e and in behalf of him whom GOD shall resolve to seduce, thou shalt not prevail with GOD at all. They whose hearts GOD shall not please to cleanse shall suffer shame in this world, and a grievous punishment in the next:	a i.e., Who take the first opportunity to throw off the mask, and join the unbelievers. b viz., The hypocritical Mohammedans. c These words are capable of two senses; and may either mean that they attended to the lies and forgeries of their Rabbins, neglecting the remonstrances of Mohammed; or else, that they came to hear Mohammed as spies only, that they might report what he said to their companions, and represent him as a liar.1 1 Al Beidâwi. d See chapter 4, p. 59, note e. e That is, if what Mohammed tells you agrees with scripture, as corrupted and dislocated by us, then you may accept it as the word of GOD; but if not, reject it. These words, it is said, relate to the sentence pronounced by that prophet on an adulterer and an adulteress,2 both persons of some figure among the Jews. For they, it seems, though they referred the matter to Mohammed, yet directed the persons who carried the criminals before him, that if he ordered them to be scourged, and to have their faces blackened (by way of ignominy), they should acquiesce in his determination; but in case he condemned them to be stoned, they should not. And Mohammed pronouncing the latter sentence against them, they refused to execute it, till Ebn Sûriya (a Jew), who was called upon to decide the matter, acknowledged the law to be so–whereupon they were stoned at the door of the mosque.3 2 See c. 3, p. 34, note r. 3 Al Beidâwi.				Listeners to a falsehood and greedy devourers of the forbidden!20 If, therefore, they have recourse to thee, then judge between them, or withdraw from them. If thou withdraw from them, then can they have no power to injure thee. But if thou judge, then judge between them with equity. Verily, God loveth those who deal equitably.
114	46	5	who hearken to a lie, and eat that which is forbidden.f But if they come unto thee for judgment, either judge between them, or leave them;g and if thou leave them, they shall not hurt thee at all. But if thou undertake to judge, judge between them with equity; for GOD loveth those who observe justice.	f Some understand this of unlawful meats; but others of taking or devouring, as it is expressed, of usury and bribes.4 i.e., Take thy choice, whether thou wilt determine their differences or not. Hence al Shâfeï was of opinion that a judge was not obliged to decide causes between Jews or Christians; though if one or both of them be tributaries, or under the protection of the Mohammedans, they are obliged: this verse not regarding them. Abu Hanîfa, however, thought that the magistrates were obliged to judge all cases which were submitted to them.6 4 Idem. 6 Idem.				But how shall they make thee their judge, since they possess already the Law, in which are the behests of God, and have not obeyed it? After this, they will turn their backs; but such are not believers.	20 Usury, bribes.
114	47	5	And how will they submit to thy decision, since they have the law, containing the judgment of GOD?h Then will they turn their backs, after this;i but those are not true believers.k	h In the following passage Mohammed endeavours to answer the objections of the Jews and Christians, who insisted that they ought to be judged, the former by the law of Moses, and the latter by the gospel. He allows that the law was the proper rule of judging till the coming revelation of the Korân, which is so far from being contradictory to either of the former, that it is more full and explicit; declaring several points which had been stifled or corrupted therein, and requiring a rigorous execution of the precepts in both, which had been too remissly observed, or rather neglected, by the latter professors of those religions. i That is, notwithstanding their outward submission, they will not abide by thy sentence, though conformable to the law, if it contradict their own false and loose decisions. k As gainsaying the doctrine of the books which they acknowledge for scripture.				Verily, we have sent down the law (Towrat) wherein are guidance and light. By it did the prophets who professed Islam judge the Jews; and the doctors and the teachers judged by that portion of the Book of God, of which they were the keepers and the witnesses. Therefore, O Jews! fear not men but fear Me; and barter not away my signs for a mean price! And whoso will not judge by what God hath sent down–such are the Infidels.
114	48	5	We have surely sent down the law, containing direction, and light: thereby did the prophets, who professed the true religion, judge those who judaized; and the doctors and priests also judged by the book of GOD, which had been committed to their custody; and they were witnesses thereof.l Therefore fear not men, but fear me; neither sell my signs for a small price. And whoso judgeth not according to what GOD hath revealed, they are infidels.	l That is, vigilant, to prevent any corruptions therein.				And therein21 have we enacted for them, "Life for life, and eye for eye, and nose for nose, and ear for ear, and tooth for tooth, and for wounds retaliation:"–Whoso shall compromise it as alms shall have therein the expiation of his sin; and whoso will not judge by what God hath sent down–such are the transgressors.
114	49	5	We have therein commanded them, that they should give life for life,m and eye for eye, and nose for nose, and ear for ear, and tooth for tooth; and that wounds should also be punished by retaliation:n but whoever should remit it as alms, it should be accepted as an atonement for him. And whoso judgeth not according to what GOD hath revealed, they are unjust.	m The original word is soul. n See Exod. xxi. 24, &c.				And in the footsteps of the prophets caused we Jesus, the son of Mary, to follow, confirming the law which was before him: and we gave him the Evangel with its guidance and light, confirmatory of the preceding Law; a guidance and warning to those who fear God;–	21 Ex. xxi. 23-27.
114	50	5	We also caused Jesus the son of Mary to follow the footsteps of the prophets, confirming the law which was sent down before him; and we gave him the gospel, containing direction and light; confirming also the law which was given before it, and a direction and admonition unto those who fear God:					And that the people of the Evangel may judge according to what God hath sent down therein. And whoso will not judge by what God hath sent down–such are the perverse.
114	51	5	that they who have received the gospel might judge according to what GOD hath revealed therein: and whoso judgeth not according to what GOD hath revealed, they are transgressors.					And to thee we have sent down the Book of the Koran with truth, confirmatory of previous Scriptures, and their safeguard. Judge therefore between them by what God hath sent down, and follow not their desires by deserting the truth which hath come unto thee. To every one of you have we given a rule and a beaten track.
114	52	5	We have also sent down unto thee the book of the Koran with truth, confirming that scripture which was revealed before it; and preserving the same safe from corruption. Judge therefore between them according to that which GOD hath revealed; and follow not their desires, by swerving from the truth which hath come unto thee. Unto every of you have we given a law, and an open path;					And if God had pleased He had surely made you all one people; but He would test you by what He hath given to each. Be emulous, then, in good deeds. To God shall ye all return, and He will tell you concerning the subjects of your disputes.
114	53	5	and if GOD had pleased, he had surely made you one people;o but he hath thought fit to give you different laws, that he might try you in that which he hath given you respectively. Therefore strive to excel each other in good works: unto GOD shall ye all return, and then will he declare unto you that concerning which ye have disagreed.	o i.e., He had given you the same laws, which should have continued in force through all ages, without being abolished or changed by new dispensations; or he could have forced you all to embrace the Mohammedan religion.1 1 Idem.				Wherefore do thou judge between them, by what God hath sent down, and follow not their wishes! but be on thy guard against them lest they beguile thee from any of those precepts which God hath sent down to thee; and if they turn back, then know thou that for some of their crimes doth God choose to punish them: for truly most men are perverse.
114	54	5	Wherefore do thou, O prophet, judge between them according to that which GOD hath revealed, and follow not their desires; but beware of them, lest they cause thee to errp from part of those precepts which GOD hath sent down unto thee; and if they turn back,q know that GOD is pleased to punish them for some of their crimes; for a great number of men are transgressors.	p It is related that certain of the Jewish priests came to Mohammed with a design to entrap him; and having first represented to him that if they acknowledged him for a prophet, the rest of the Jews would certainly follow their example, made this proposal–that if he would give judgment for them in a controversy of moment which they pretended to have with their own people, and which was agreed to be referred to his decision, they would believe him; but this Mohammed absolutely refused to comply with.2 2 Al Beidâwi. q Or refuse to be judged by the Korân.				Desire they, therefore, the judgments of the times of(pagan) ignorance? But what better judge can there be than God for those who believe firmly?
114	55	5	Do they therefore desire the judgment of the time of ignorance?r but who is better than GOD, to judge between people who reason aright?	r That is, to be judged according to the customs of paganism, which indulge the passions and vicious appetites of mankind: for this, it seems, was demanded by the Jewish tribes of Koreidha and al Nadîr.3 3 Idem.				O Believers! take not the Jews or Christians22 as friends. They are but one another's friends. If any one of you taketh them for his friends, he surely is one of them! God will not guide the evil doers.
114	56	5	O true believers, take not the Jews or Christians for your friends; they are friends the one to the other; but whoso among you taketh them for his friends, he is surely one of them: verily GOD directeth not unjust people.					So shalt thou see the diseased at heart speed away to them, and say, "We fear lest a change of fortune befall us." But haply God will of himself bring about some victory or event of His own ordering: then soon will they repent them of their secret imaginings.	22 This may refer to proposals made to the Muslims to enter into alliance with the Jews and Christians against the heathen, after the reverse at Ohod. Lane observes (Mod. Egyptians, i. 358) with regard to this precept, that "of the leading features of the character of the Mooslims none is more remarkable than their religious pride. They regard persons of every other faith as the children of perdition; and such the Mooslim is early taught to despise." They are, however, "as remarkable for their toleration as for their contempt of unbelievers."
114	57	5	Thou shalt see those in whose hearts there is an infirmity, to hasten unto them, saying, We fear lest some adversity befall us;s but it is easy for GOD to give victory, or a command from him,t that they may repent of that which they concealed in their minds.	s These were the words of Ebn Obba, who, when Obâdah Ebn al Sâmat publicly renounced the friendship of the infidels, and professed that he took GOD and his apostle for his patrons, said that he was a man apprehensive of the fickleness of fortune, and therefore would not throw off his old friends, who might be of service to him hereafter.1 1 Idem. t To extirpate and banish the Jews; or to detect and punish the hypocrites.				Then will the faithful say, "What! are these they who swore, by their most solemn oath, that they were surely with you?" Vain their works; and themselves shall come to ruin.
114	58	5	And they who believe will say, Are these the men who have sworn by GOD, with a most firm oath, that they surely held with you?u their works are become vain, and they are of those who perish.	u These words may be spoken by the Mohammedans either to one another or to the Jews, since these hypocrites had given their oaths to both.2 2 Idem.				O ye who believe! should any of you desert His religion, God will then raise up a people loved by Him, and loving Him, lowly towards the faithful, haughty towards the Infidels. For the cause of God will they contend, and not fear the blame of the blamer. This is the Grace of God! On whom He will He bestoweth it! God is Vast, Omniscient!
114	59	5	O true believers, whoever of you apostatizeth from his religion, GOD will certainly bring other people to supply his place,x whom he will love, and who will love him; who shall be humble towards the believers; but severe to the unbelievers: they shall fight for the religion of GOD, and shall not fear the obloquy of the detractor. This is the bounty of GOD, he bestoweth it on whom he pleaseth: GOD is extensive and wise.	x This is one of those accidents which, it is pretended, were foretold by the Korân long before they came to pass. For in the latter days of Mohammed, and after his death, considerable numbers of the Arabs quitted his religion, and returned to Paganism, Judaism, or Christianity. Al Beidâwi reckons them up in the following order. 1. Three companies of Banu Modlaj, seduced by Dhu’lhamâr al Aswad al Ansi, who set up for a prophet in Yaman, and grew very powerful there.3 2. Banu Honeifa, who followed the famous false prophet Moseilama.4 3. Banu Asad, who acknowledged Toleiha Ebn Khowailed, another Banu Asad, who acknowledged Toleiha Ebn Khowailed, another pretender to divine revelation,5 for their prophet. All these fell off in Mohammed’s lifetime. The following, except only the last, apostatized in the reign of Abu Becr. 4. Certain of the tribe of Fezârah, headed by Oyeyma Ebn Hosein. 5. Some of the tribe of Ghatfân, whose leader was Korrah Ebn Salma. 6. Banu Soleim, who followed al Fajâah Ebn Ad Yalîl. 7. Banu Yarbu, whose captain was Malec Ebn Noweirah Ebn Kais. 8. Part of the tribe of Tamîm, the proselytes of Sajâj the daughter of al Mondhar, who gave herself out for a prophetess.6 9. The tribe of Kendah, led by al Asháth Ebn Kais. 10. Banu Becr Ebn al Wayel, in the province of Bahrein, headed by al Hotam Ebn Zeid. And, 11. Some of the tribe of Ghassân, who with their prince Jabalah Ebn al Ayham, renounced Mohammedism in the time of Omar, and returned to their former profession of Christianity.7 But as to the persons who fulfilled the other part of this prophecy, by supplying the loss of so many renegades, the commentators are not agreed. Some will have them to be the inhabitants of Yaman, and others the Persians; the authority of Mohammed himself being vouched for both opinions. Others, however, suppose them to be 2,000 of the tribe of al Nakhá (who dwelt in Yaman), 5,000 of those of Kendah and Bajîlah, and 3,000 of unknown descent,8 who were present at the famous battle of Kadesia, fought in the Khalîfat of Omar, and which put an end to the Persian empire.9 3 See the Prelim. Disc. Sect. VIII. 4 See ibid. 5 See Ibid. 6 See ibid. 7 See ibid. Sect I. 8 Vide D’Herbel. Bibl. Orient. p. 226. 9 Al Beidâwi.	Memorials of the Faithful (within pp. 49-54, Nabíl of Qá’in) link Memorials of the Faithful (within pp. 159-161, Husayn-Aqay-i-Tabrizi) link	MG: For the Cause of God shall they strive hard; the blame of the blamer shall they not fear. MG: In the Cause of God, the blame of the blamer shall he not fear.		Verily, your protector is God and His Apostle, and those who believe, who observe prayer, and pay the alms of obligation, and who bow in worship.
114	60	5	Verily your protector is GOD, and his apostle, and those who believe, who observe the stated times of prayer, and give alms, and who bow down to worship.					And whoso take God and His Apostle, and those who believe for friends, they truly are the people of God; they shall have the upper hand.
114	61	5	And whoso taketh GOD, and his apostle, and the believers for his friends, they are the party of GOD, and they shall be victorious.					O ye who believe! take not such of those who have received the Scriptures before you, as scoff and jest at your religion, or the Infidels, for your friends, but fear God if ye are believers:
114	62	5	O true believers, take not such of those to whom the scriptures were delivered before you, or of the infidels, for your friends, who make a laughing-stock, and a jest of your religion;y but fear GOD, if ye be true believers;	y This passage was primarily intended to forbid the Moslems entering into a friendship with two hypocrites named Refâa Ebn Zeid, and Soweid Ebn al Hareth, who, though they had embraced Mohammedism, yet ridiculed it on all occasions, and were notwithstanding greatly beloved among the prophet’s followers.				Nor those who when ye call to prayer, make it an object of raillery and derision. This they do because they are a people who understand not.
114	63	5	nor those who when ye call to prayer, make a laughing-stock and a jest of it;z this they do, because they are people who do not understand.	z These words were added on occasion of a certain Christian, who hearing the Muadhdhin, or crier, in calling to prayers, repeat this part of the usual form, I profess that Mohammed is the apostle of GOD, said aloud, May GOD burn the liar: but a few nights after his own house was accidentally set on fire by a servant, and himself and his family perished in the flames.1 1 Idem.				SAY:23 O people of the Book! do ye not disavow us only because we believe in God, and in what He hath sent down to us, and in what He hath sent down aforetime, and because most of you are doers of ill?
114	64	5	Say, O ye who have received the scriptures, do ye reject us for any other reason than because we believe in GOD, and that revelation which hath been sent down unto us, and that which was formerly sent down, and for that the greater part of you are transgressors?		Kitáb-i-Íqán, part II, paragraph 242, p. 217 link Summons of the Lord of Hosts (Súriy-Haykal, paragraph 229) link A Traveler’s Narrative, p. 69 link	Say, O people of the Book! do ye not disavow us only because we believe in God and in what He hath sent down to us, and in what He hath sent down aforetime, and because most of you are doers of ill? BWC: Do ye not disavow us merely because we believe in God, and in what He hath sent down unto us, and in what He had sent down aforetime? EGB: Do ye disavow Us for aught save that We believe in God, and what hath been sent down unto Us, and what was sent down before?		SAY: Can I announce to you any retribution worse than that which awaiteth them with God? They whom God hath cursed and with whom He hath been angry–some of them hath He changed into apes and swine; and they who worship Thagout are in evil plight, and have gone far astray from the right path!	23 Weil suggests that verses 64-88 were revealed subsequently to contests with the Jews, but before Muhammad had broken with the Christians, i.e. between Hej. 4 and 8.
114	65	5	Say, Shall I denounce unto you a worse thing than this, as to the reward which ye are to expect with GOD? He whom GOD hath cursed, and with whom he hath been angry, having changed some of them into apes and swine,a and who worship Taghût,b they are in the worse condition, and err more widely from the straightness of the path.	a The former were the Jews of Ailah, who broke the sabbath;2 and the latter those who believed not in the miracle of the table which was let down from heaven to Jesus.3 Some, however, imagine that the Jews of Ailah only are meant in this place, pretending that the young men among them were metamorphosed into apes, and the old men into swine.4 2 See c. 2, p. 8. 3 See towards the end of this chapter 4 Al Beidâwi. b See chap. 2, p. 28.				When they presented themselves to you they said, "We believe;" but Infidels they came in unto you, and Infidels they went forth! God well knew what they concealed.
114	66	5	When they came unto you, they said, We believe: yet they entered into your company with infidelity, and went forth from you with the same; but GOD well knew what they concealed.					Many of them shalt thou see hastening together to wickedness and malice, and to eat unlawful things. Shame on them for what they have done!
114	67	5	Thou shalt see many of them hastening unto iniquity and malice, and to eat things forbidden;c and woe unto them for what they have done.	c See before, p. 73.				Had not their doctors and teachers forbidden their uttering wickedness, and their eating unlawful food, bad indeed would have been their doings!
114	68	5	Unless their doctors and priests forbid them uttering wickedness, and eating things forbidden; woe unto them for what they shall have committed.					"The hand of God," say the Jews, "is chained up."24 Their own hands shall be chained up–and for that which they have said shall they be cursed. Nay! outstretched are both His hands! At His own pleasure does He bestow gifts. That which hath been sent down to thee from thy Lord will surely increase the rebellion and unbelief of many of them; and we have put enmity and hatred between them that shall last till the day of the Resurrection. Oft as they kindle a beacon fire for war shall God quench it! and their aim will be to abet disorder on the earth: but God loveth not the abettors of disorder.
114	69	5	The Jews say, The hand of GOD is tied up.d Their hands shall be tied up,e and they shall be cursed for that which they have said. Nay his hands are both stretched forth; he bestoweth as he pleaseth: that which hath been sent down unto thee from thy LORDf shall increase the transgression and infidelity of many of them; and we have put enmity and hatred between them, until the day of resurrection. So often as they shall kindle a fire for war GOD shall extinguish it;g and they shall set their minds to act corruptly in the earth, but GOD loveth not the corrupt doers.	d That is, he is become niggardly and close-fisted. These were the words of Phineas Ebn Azûra (another indecent expression of whom, almost to the same purpose, is mentioned elsewhere)5 when the Jews were much impoverished by a dearth, which the commentators will have to be a judgment on them for their rejecting of Mohammed; and the other Jews who heard him, instead of reproving him, expressed their approbation of what he had said.6 5 Cap. 3, p. 51. 6 Al Beidâwi. e i.e., They shall be punished with want and avarice. The words may also allude to the manner wherein the reprobates shall appear at the last day, having their right hands tied up to their necks;7 which is the proper signification of the Arabic word. 7 See the Prelim. Disc. Sect. IV. f viz., The Korân. g Either by raising feuds and quarrels among themselves, or by granting the victory to the Moslems. Al Beidâwi adds, that on the Jews neglecting the true observance of their law, and corrupting their religion, GOD has successively delivered them into the hands, first of Bakht Nasr or Nebuchadnezzar, then of Titus the Roman, and afterwards of the Persians, and has now at last subjected them to the Mohammedans.	Kitáb-i-Íqán, part II, paragraph 147, p. 136 link Summons of the Lord of Hosts (Súriy-Haykal, paragraph 241) link	The hand of God,' say the Jews, 'is chained up.' Chained up be their own hands! And for that which they have said, they were accursed. Nay, outstretched are both His hands! BWC: chained up		But if the people of the Book believe and have the fear of God, we will surely put away their sins from them, and will bring them into gardens of delight: and if that they observe the law and the Evangel, and what hath been sent down to them from their Lord, they shall surely have their fill of good things from above them and from beneath their feet. Some there are among them who act aright; but many of them–how evil are their doings!	24 That is, God has ceased to be bounteous. The Muslims believe that at the day of judgment all the Jews will appear with the right hand tied to the neck.
114	70	5	Moreover if they who have received the scriptures believe, and fear God, we will surely expiate their sins from them, and we will lead them into gardens of pleasure; and if they observe the law, and the gospel, and the other scriptures which have been sent down unto them from their LORD, they shall surely eat of good things both from above them, and from under their feet.h Among them there are people who act uprightly; but how evil is that which many of them do work!	h That is, they shall enjoy the blessings both of heaven and earth.				O Apostle! proclaim all that hath been sent down to thee from thy Lord: for if thou do it not, thou hast not proclaimed His message at all. And God will protect thee from evil men: verily, God guideth not the unbelievers.
114	71	5	O apostle, publish the whole of that which hath been sent down unto thee from thy LORD: for if thou do not, thou dost not in effect publish any part thereof;i and GOD will defend thee against wicked men;k for GOD directeth not the unbelieving people.	i That is, if thou do not complete the publication of all thy revelations without exception, thou dost not answer the end for which they were revealed; because the concealing of any part, renders the system of religion which GOD has thought fit to publish to mankind by thy ministry lame and imperfect.1 1 Al Beidâwi, Jallalo’ddin. k Until this verse was revealed, Mohammed entertained a guard of armed men for his security, but on his receiving this assurance of GOD’S protection, he immediately dismissed them.2 2 Idem.				SAY: O people of the Book! ye have no ground to stand on, until ye observe the Law and the Evangel, and that which hath been sent down to you from your Lord.25 The Book which hath been sent down to thee from thy Lord will certainly increase the rebellion and unbelief of many of them; but, be not thou troubled for the unbelievers.
114	72	5	Say, O ye who have received the scriptures, ye are not grounded on anything, until ye observe the law and the gospel and that which hath been sent down unto you from your LORD. That which hath been sent down unto thee from thy LORD will surely increase the transgression and infidelity of many of them: but be not thou solicitous for the unbelieving people.					Verily, they who believe, and the Jews, and the Sabeites,26 and the Christians–whoever of them believeth in God and in the last day, and doth what is right, on them shall come no fear, neither shall they be put to grief.	25 That is, the Koran. The Jew was to retain a faith in the Towrât, or Law; the Christian in the Injil, or Gospel; but both Jews and Christians were to receive the Koran as the complement of both.
114	73	5	Verily they who believe, and those who Judaize, and the Sabians, and the Christians, whoever of them believeth in GOD and the last day, and doth that which is right, there shall come no fear on them, neither shall they be grieved.l	l See chap. 2, p. 8.				Of old we accepted the covenant of the children of Israel, and sent Apostles to them. Oft as an Apostle came to them with that for which they had no desire, some they treated as liars, and some they slew;27	26 See Sura [xci.] ii. 59, p. 344.
114	74	5	We formerly accepted the covenant of the children of Israel, and sent apostles unto them. So often as an apostle came unto them with that which their souls desired not, they accused some of them of imposture, and some of them they killed:					And they reckoned that no harm would come of it:–but they became blind and deaf! Then was God turned unto them: then many of them again became blind and deaf! but God beheld what they did.	27 I Thess. ii. 15.
114	75	5	and they imagined that there should be no punishment for those crimes, and they became blind, and deaf.m Then was GOD turned unto them;n afterwards many of them again became blind and deaf; but GOD saw what they did.	m Shutting their eyes and ears against conviction and the remonstrance of the law; as when they worshipped the calf. n i.e., Upon their repentance.				Infidels now are they who say, "God is the Messiah, Son of Mary;" for the Messiah said, "O children of Israel! worship God, my Lord and your Lord." Whoever shall join other gods with God, God shall forbid him the Garden, and his abode shall be the Fire; and the wicked shall have no helpers.
114	76	5	They are surely infidels, who say, Verily GOD is Christ the son of Mary; since Christ said, O children of Israel, serve GOD, my LORD and your LORD; whoever shall give a companion unto GOD, GOD shall exclude him from paradise, and his habitation shall be hell fire; and the ungodly shall have none to help them.					They surely are Infidels who say, "God is the third of three:" for there is no God but one God: and if they refrain not from what they say, a grievous chastisement shall light on such of them as are Infidels.
114	77	5	They are certainly infidels, who say, GOD is the third of three:o for there is no GOD, besides one GOD; and if they refrain not from what they say, a painful torment shall surely be inflicted on such of them as are unbelievers.	o See chap. 4, p. 72.	Selections from the Writings of the Báb (2 Excerpts from the Qayyúmu'l-Asmá, Chapter LXI, within pp. 60-61) link	BWC: the third of three		Will they not, therefore, be turned unto God, and ask pardon of Him? since God is Forgiving, Merciful!
114	78	5	Will they not therefore be turned unto GOD, and ask pardon of him? since GOD is gracious and merciful.					The Messiah, Son of Mary, is but an Apostle; other Apostles have flourished before him; and his mother was a just28 person: they both ate food.29 Behold! how we make clear to them the signs! then behold how they turn aside!
114	79	5	Christ the son of Mary is no more than an apostle; other apostles have preceded him; and his mother was a woman of veracity:p they both ate food.q Behold, how we declare unto them the signs of God's unity; and then behold how they turn aside from the truth.	p Never pretending to partake of the divine nature, or to be the mother of GOD.3 2 Jallalo’ddin. q Being obliged to support their lives by the same means, and being subject to the same necessities and infirmities as the rest of mankind, and therefore no Gods.1 1 Idem, al Beidâwi.				SAY: Will ye worship, beside God, that which can neither hurt nor help? But God! He only Heareth, Knoweth.	28 Did not give herself out to be a goddess. Djelal. 29 That is, were human beings, and subject to the usual wants and liabilities of ordinary persons.
114	80	5	Say unto them, Will ye worship, besides GOD, that which can cause you neither harm nor profit? GOD is he who heareth and seeth.					SAY: O people of the Book! outstep not bounds of truth in your religion; neither follow the desires of those who have already gone astray, and who have caused many to go astray, and have themselves gone astray from the evenness of the way.
114	81	5	Say, O ye who have received the scriptures, exceed not the just bounds in your religion,r by speaking beside the truth; neither follow the desires of people who have heretofore erred, and who have seduced many, and have gone astray from the straight path.s	r See chap. 4, p. 72. But here the words are principally directed to the Christians. s That is, of their prelates and predecessors, who erred in ascribing divinity to Christ, before the mission of Mohammed.2 2 Idem.				Those among the children of Israel who believed not were cursed by the tongue of David,30 and of Jesus, Son of Mary. This, because they were rebellious, and became transgressors: they forbade not one another the iniquity which they wrought! detestable are their actions!
114	82	5	Those among the children of Israel who believe not were cursed by the tongue of David, and of Jesus the son of Mary.t This befell them because they were rebellious and transgressed: they forbade not one another the wickedness which they committed; and woe unto them for what they committed.	t See before, p. 81, note a.				Thou shalt see many of them make friends of the infidels. Evil the actions which their own passions have sent on beforehand; for God is angry with them, and in torment shall they abide for ever:	30 See Sura ii. 61, p. 344. Mark viii. 30.
114	83	5	Thou shalt see many of them take for their friends those who believe not. Woe unto them for what their souls have sent before them,u for that GOD is incensed against them, and they shall remain in torment forever.	u See chap. 2, p. 11, note r.				But, if they had believed in God, and the Prophet, and the Koran which hath been sent down to him, they had not taken them for their friends; but perverse are most of them.
114	84	5	But, if they had believed in GOD, and the prophet, and that which hath been revealed unto him, they had not taken them for their friends; but many of them are evil-doers.					Of all men thou wilt certainly find the Jews, and those who join other gods with God, to be the most intense in hatred of those who believe; and thou shalt certainly find those to be nearest in affection to them who say, "We are Christians." This, because some of them are priests and monks,31 and because they are free from pride.
114	85	5	Thou shalt surely find the most violent of all men in enmity against the true believers to be the Jews, and the idolaters: and thou shalt surely find those among them to be the most inclinable to entertain friendship for the true believers, who say, We are Christians. This cometh to pass, because there are priests and monks among them; and because they are not elated with pride:x	x Having not that high conceit of themselves, as the Jews have; but being humble and well disposed to receive the truth; qualities, says al Beidâwi, which are to be commended even in infidels.	The Secret of Divine Civilization, p. 26 link	MG: Thou shalt certainly find those to be nearest in affection to the believers, who say, `We are Christians.'		And when they hear that which hath been sent down to the Apostle, thou seest their eyes overflow with tears at the truth they recognise therein, saying, "O our Lord! we believe; write us down therefore with those who bear witness to it.	31 Geiger derives both the Arabic words from Syriac terms, and renders elders and clerics, p. 51. But the root of the Arabic word rendered monk is generally said to be rahaba, to fear.
114	86	5	(VII.) And when they hear that which hath been sent down to the apostle read unto them, thou shalt see their eyes overflow with tears, because of the truth which they perceive therein,y saying, O LORD, we believe; write us down therefore with those who bear witness to the truth,	y The persons directly intended in this passage were, either Ashama, king of Ethiopia, and several bishops and priests, who, being assembled for that purpose, heard Jaafar Ebn Abi Taleb, who fled to that country in the first flight,3 read the 29th and 30th, and afterwards the 18th and 19th chapters of the Korân; on hearing of which the king and the rest of the company burst into tears, and confessed what was delivered therein to be conformable to truth; that prince himself, in particular, becoming a proselyte to Mohammedism:4 or else, thirty, or as others say, seventy persons, sent ambassadors to Mohammed by the same king of Ethiopia, to whom the prophet himself read the 36th chapter, entitled Y.S. Whereupon they began to weep, saying, How like is this to that which was revealed unto Jesus! and immediately professed themselves Moslems.5 3 See the Prelim. Disc. Sect. II. 4 Al Beidâwi, al Thalabi. Vide Abulfed. Vit. Moham. p. 25, &c. Marracc. Prodr. ad Refut. Alcor. part i. p. 45. 5 Al Beidâwi, Jallalo’ddin. Vide Marracc. ubi sup.				And why should we not believe in God, and in the truth which hath come down to us, and crave that our Lord would bring us into Paradise with the Just?"
114	87	5	and what should hinder us from believing in GOD, and the truth which hath come unto us, and from earnestly desiring that our LORD would introduce us into paradise with the righteous people?					Therefore hath God rewarded them for these their words, with gardens 'neath which the rivers flow; they shall abide therein for ever: this the reward of the righteous! But they who believe not and treat our signs as lies shall be the inmates of Hell-fire.
114	88	5	Therefore hath GOD rewarded them, for what they have said, with gardens through which rivers flow; they shall continue therein forever; and this is the reward of the righteous. But they who believe not, and accuse our signs of falsehood, they shall be the companions of hell.					O ye who believe! interdict not the healthful viands which God hath allowed you; go not beyond this limit. God loveth not those who outstep it.32
114	89	5	O true believers, forbid not the good things which GOD hath allowed you;z but transgress not, for GOD loveth not the transgressors.	z These words were revealed when certain of Mohammed’s companions agreed to oblige themselves to continual fasting and watching, and to abstain from women, eating flesh, sleeping on beds, and other lawful enjoyments of life, in imitation of some self-denying Christians; but this the prophet disapproved, declaring that he would have no monks in his religion.1 1 Jallalo’ddin, al Beidâwi.			Memorandum from the Research Department on Monogamy, Sexual Equality, Marital Equality, and the Supreme Tribunal (27 June 1996) link	And eat of what God hath given you for food, that which is lawful and wholesome: and fear God, in whom ye believe.	32 Comp. Sura [cix.] 1xvi. 2. The date of verses 89-91 is therefore probably Hej. 7.
114	90	5	And eat of what GOD hath given you for food that which is lawful and good: and fear GOD, in whom ye believe.					God will not punish you for a mistaken word in your oaths: but he will punish you in regard to an oath taken seriously.33 Its expiation shall be to feed ten poor persons with such middling food as ye feed your own families with, or to clothe them; or to set free a captive. But he who cannot find means, shall fast three days. This is the expiation of your oaths when ye shall have sworn. Keep then your oaths. Thus God maketh his signs clear to you, that ye may give thanks.
114	91	5	GOD will not punish you for an inconsiderate word in your oaths;a but he will punish you for what ye solemnly swear with deliberation. And the expiation of such an oath shall be the feeding of ten poor men with such moderate food as ye feed your own families withal; or to clothe them;b or to free the neck of a true believer from captivity: but he who shall not find wherewith to perform one of these three things shall fast three days.c This is the expiation of your oaths, when ye swear inadvertently. Therefore keep your oaths. Thus GOD declareth unto you his signs, that ye may give thanks.	a See chap. 2, p. 24. b The commentators give us the different opinions of the doctors, as to the quantity of food and clothes to be given in this case; which I think scarce worth transcribing. c That is, three days together, says Abu Hanîfa. But this is not observed in practice, being neither explicitly commanded in the Korân, nor ordered in the Sonna.2 2 Al Beidâwi.				O believers! surely wine and games of chance,34 and statues, and the divining arrows, are an abomination of Satan's work! Avoid them, that ye may prosper.	33 If you violate it.
114	92	5	O true believers, surely wine, and lots,d and images,e and divining arrows,f are an abomination of the work of Satan; therefore avoid them that ye may prosper.	d That is, all inebriating liquors, and games of chance. See the Prelim. Disc. Sect. V. and chap. 2, p. 23. e Al Beidâwi and some other commentators expound this of idols; but others, with more probability, of the carved pieces or men, with which the pagan Arabs played at chess, being little figures of men, elephants, horses, and dromedaries; and this is supposed to be the only thing Mohammed disliked in that game: for which reason the Sonnites play with plain pieces of wood or ivory; but the Persians and Indians, who are not so scrupulous, still make use of the carved ones.3 3 Vide Prelim Disc. Sect. V. f See the Prelim. Discourse, Sect. V.	A Traveler’s Narrative, p. 73 link			Only would Satan sow hatred and strife among you, by wine and games of chance, and turn you aside from the remembrance of God, and from prayer: will ye not, therefore, abstain from them? Obey God and obey the Apostle, and be on your guard: but if ye turn back, know that our Apostle is only bound to deliver a plain announcement.	34 See verse 4. Tradition has expanded the word ansab, so as to include all figures, and hence the strict observers of the letter of the Koran forbid the game of chess. The Persians, however, and Indians generally interpret this verse more liberally.
114	93	5	Satan seeketh to sow dissension and hatred among you, by means of wine and lots, and to divert you from remembering GOD, and from prayer: will ye not therefore abstain from them? Obey GOD, and obey the apostle, and take heed to yourselves: but if ye turn back, know that the duty of our apostle is only to preach publicly.g	g See ibid. Sect. II.				No blame shall attach to those who believe and do good works, in regard to any food they have taken, in case they fear God and believe, and do the things that are right, and shall still fear God and believe, and shall still fear him, and do good; for God loveth those who do good.
114	94	5	In those who believe and do good works, it is no sin that they have tasted wine or gaming before they were forbidden; if they fear God, and believe, and do good works, and shall for the future fear God, and believe, and shall persevere to fear him, and to do good;h for GOD loveth those who do good.	h The commentators endeavour to excuse the tautology of this passage, by supposing the threefold repetition of fearing and believing refers either to the three parts of time, past, present, and future, or to the threefold duty of man, towards GOD, himself, and his neighbour, &c.4 4 Al Beidâwi.				O ye who believe! God will surely make trial of you with such game as ye may take with your hands, or your lances, that God may know who feareth him in secret: and whoever after this transgresseth, shall suffer a grievous chastisement.
114	95	5	O true believers, GOD will surely prove you in offering you plenty of game, which ye may take with your hands or your lances,i that GOD may know who feareth him in secret; but whoever transgresseth after this shall suffer a grievous punishment.	i This temptation or trial was at al Hodeibiya, where Mohammed’s men, who had attended him thither with an intent to perform a pilgrimage to the Caaba, and had initiated themselves with the usual rites, were surrounded by so great a number of birds and beasts that they impeded their march; for which unusual accident, some of them concluded that GOD had allowed them to be taken; but this passage was to convince them of the contrary.1 1 Idem, Jallalo’ddin.				O believers!35 kill no game while ye are on pilgrimage. Whosoever among you shall purposely kill it, shall compensate for it in domestic animals of equal value (according to the judgment of two just persons among you), to be brought as an offering to the Caaba; or in expiation thereof shall feed the poor; or as the equivalent of this shall fast, that he may taste the ill consequence of his deed. God forgiveth what is past; but whoever doth it again, God will take vengeance on him; for God is mighty and vengeance is His.
114	96	5	O true believers, kill no game while ye are on pilgrimage;k whosoever among you shall kill any designedly shall restore the like of what he shall have killed, in domestic animals,l according to the determination of two just persons among you, to be brought as an offering to the Caaba; or in atonement thereof shall feed the poor; or instead thereof shall fast, that he may taste the heinousness of his deed. GOD hath forgiven what is past, but whoever returneth to transgress, GOD will take vengeance on him; for GOD is mighty and able to avenge.	k Literally, while ye are Mohrims, or have actually initiated yourselves as pilgrims, by putting on the garment worn at that solemnity. Hunting and fowling are hereby absolutely forbidden to persons in this state, though they are allowed to kill certain kinds of noxious animals.2 2 See the Prelim. Disc. Sect. V. l That is, he shall bring an offering to the temple of Mecca, to be slain there and distributed among the poor, of some domestic or tame animal, equal in value to what he shall have killed; as a sheep, for example, in lieu of an antelope, a pigeon for a partridge, &c. And of this value two prudent persons were to be judges. If the offender was not able to do this, he was to give a certain quantity of food to one or more poor men; or, if he could not afford that, to fast a proportionable number of days.3 3 Jallalo’ddin, al Beidâwi				It is lawful for you to fish in the sea, and to eat fish, as provision for you and for those who travel; but it is unlawful for you to hunt by land while ye are still on pilgrimage: fear ye God, therefore, before whom ye shall be assembled.	35 This and the two following verses are placed by the commentators in the year of Hudaibiya, as also 98, 99, 100.
114	97	5	It is lawful for you to fish in the sea,m and to eat what ye shall catch, as a provision for you and for those who travel; but it is unlawful for you to hunt by land, while ye are performing the rights of pilgrimage;n therefore fear GOD, before whom ye shall be assembled at the last day.	m This, says Jallalo’ddin, is to be understood of fish that live altogether in the sea, and not of those that live in the sea and on land both, as crabs, &c. The Turks, who are Hanifites, never eat this sort of fish; but the sect of Malec Ebn Ans, and perhaps some others, make no scruple of it. n See above, note k.				God hath appointed the Caaba,36 the sacred house, to be a station for mankind, and the sacred month, and the offering, and its ornaments. This, that ye may know that God knoweth all that is in the heavens and on the earth, and that God hath knowledge of everything. Know that God is severe in punishing, and that God is Forgiving, Merciful.
114	98	5	GOD hath appointed the Caaba, the holy house, an establishment for mankind; and hath ordained the sacred month,q and the offering, and the ornaments hung thereon.q This hath he done that ye might know that GOD knoweth whatsoever is in heaven and on earth, and that GOD is omniscient. Know that GOD is severe in punishing, and that GOD is also ready to forgive, and merciful.	o That is, the place where the practice of their religious ceremonies is chiefly established; where those who are under any apprehension of danger may find a sure asylum, and the merchant certain gain, &c.4 4 Idem. p Al Beidâwi understands this of the month of Dhu’lhajja, wherein the ceremonies of the pilgrimage are performed; but Jallalo’ddin supposes all the four sacred months are here intended.5 5 See the Prelim Disc. Sect. VII q See before, p. 73.				The Apostle is only bound to preach: and God knoweth what ye bring to light, and what ye conceal.	36 That is, Cube-House. Maison Carrée. It is also commonly called the Bait Ullah, House of God. The Caaba is an oblong massive structure 55 ft. in length, 45 in breadth, and the height somewhat greater than the length. At the S.E. corner is the famous Hajar El-Aswad, or Black Stone, according to Lieut. Burton, an undoubted aerolite. It is figured in Mr. Muir's "Life of Mahomet." The Caaba stands in an open parallelogram of about 500 ft. by 530 ft. and is surrounded by colonnades, the pillars of which, made of various marbles, some Egyptian but mostly Meccan, stand in a quadruple row on the east side, and three deep on the other sides, and amount to 554. It has been rebuilt several times, but has not been materially altered since A.H. 1040.
114	99	5	The duty of our apostle is to preach only;r and GOD knoweth that which ye discover, and that which ye conceal.	r See the Prelim. Discourse, Sect. II.				SAY: The evil and the good shall not be valued alike, even though the abundance of evil please thee; therefore fear God, O ye of understanding! that it may be well with you.
114	100	5	Say, Evil and good shall not be equally esteemed of, though the abundance of evil pleaseth thee;s therefore fear GOD, O ye of understanding, that ye may be happy.	s For judgment is to be made of things not from their plenty or scarcity, but from their intrinsic good or bad qualities.6 6 Al Beidâwi.				O believers! ask us not of things which if they were told might only pain you; but if ye ask of such things when the entire Koran shall have been sent down, they will be declared to you: God will pardon you for this, for God is Forgiving, Gracious. They who were before you, asked concerning such things, and afterwards quickly disbelieved therein
114	101	5	O true believers, inquire not concerning things, which, if they be declared unto you, may give you pain;t but if ye ask concerning them when the Koran is sent down, they will be declared unto you: GOD pardoneth you as to these matters; for GOD is ready to forgive, and gracious. People who have been before you formerly inquired concerning them; and afterwards disbelieved therein.	t The Arabs continually teasing their prophet with questions, which probably he was not always prepared to answer, they are here ordered to wait, till GOD should think fit to declare his pleasure by some farther revelation; and, to abate their curiosity, they are told, at the same time, that very likely the answers would not be agreeable to their inclinations. Al Beidâwi says, that when the pilgrimage was first commanded, Sorâka Ebn Malec asked Mohammed whether they were obliged to perform it every year? To this question the prophet at first turned a deaf ear, but being asked it a second and a third time, he at last said, No; but if I had said yes it would have become a duty, and, if it were a duty, ye would not be able to perform it; therefore give me no trouble as to things wherein I give you none: whereupon this passage was revealed.				God hath not ordained anything on the subject. of Bahira, or Saïba, or Wasila, or Hami;37 but the unbelievers have invented this lie against God: and most of them had no understanding.
114	102	5	God hath not ordained anything concerning Bahîra, nor Sâïba, nor Wasîla, nor Hâmi,u but the unbelievers have invented a lie against GOD: and the greater part of them do not understand.	u These were the names given by the pagan Arabs to certain camels or sheep which were turned loose to feed, and exempted from common services, in some particular cases; having their ears slit, or some other mark, that they might be known; and this they did in honour of their gods.1 Which superstitions are here declared to be no ordinances of God, but the inventions of foolish men. 1 See the Prelim. Disc. Sect. V				And when it was said to them, "Accede to that which God hath sent down, and to the Apostle:" they said, "Sufficient for us is the faith in which we found our fathers." What! though their fathers knew nothing, and had no guidance?	37 Names given to the sacred animals which were marked and allowed to range for pasture at liberty. The dedicated mother-camel was the Saiba; the Wasila included also goats or ewes; the eleventh female offspring of the camel was Bahira; the dedicated stallion was Hami. These forms of superstition grew up, obviously, from a remote period, out of the intense affection of the Bedouin for his flocks, especially his horses and camels.
114	103	5	And when it was said unto them, Come unto that which GOD hath revealed, and to the apostle; they answered, That religion which we found our fathers to follow is sufficient for us. What, though their fathers knew nothing and were not rightly directed?					O believers! take heed to yourselves.38 He who erreth shall not hurt you when ye have the "guidance:" to God shall ye all return, and He will tell you that which ye have done.
114	104	5	O true believers, take care of your souls! He who erreth shall not hurt you, while ye are rightly directed:x unto GOD shall ye all return, and he will tell you that which ye have done.	x This was revealed when the infidels reproached those who embraced Mohammedism and renounced their old idolatry, that by so doing they arraigned the wisdom of their forefathers.2 2 Al Beidâwi.				O believers! let there be witnesses between you, when death draweth nigh to any of you, at the time of making the testament; two witnesses–just men from among yourselves, or two others of a different tribe from yourselves–if ye be journeying in the earth, and the calamity of death surprise you. Ye shall shut them both up, after the prayer; and if ye doubt them, they shall swear by God, "We will not take a bribe though the party be of kin to us, neither will we conceal the testimony of God, for then we should be among the wicked."	38 Lit. on you your souls.
114	105	5	O true believers, let witnesses be taken between you, when death approaches any of you, at the time of making the testament; let there be two witnesses, just men, from among you;y or two others of a different tribe or faith from yourselves,z if ye be journeying in the earth, and the accident of death befall you. Ye shall shut them both up, after the afternoon prayer,a and they shall swear by GOD, if ye doubt them, and they shall say, We will not sell our evidence for a bribe, although the person concerned be one who is related to us, neither will we conceal the testimony of GOD, for then should we certainly be of the number of the wicked.	y That is, of your kindred or religion. z They who interpret these words of persons of another religion, say they are abrogated, and that the testimony of such ought not to be received against a Moslem.3 3 Idem. a In case there was any doubt, the witnesses were to be kept apart from company, lest they should be corrupted, till they gave their evidence, which they generally did when the afternoon prayer was over, because that was the time of people’s assembling in public, or, say some, because the guardian angels then relieve each other, so that there would be four angels to witness against them if they gave false evidence. But others suppose they might be examined after the hour of any other prayer, when there was a sufficient assembly.4 4 Idem.				But if it shall be made clear that both have been guilty of a falsehood, two others of those who have convicted them thereof, the two nearest in blood shall stand up in their place, and they shall swear by God, "Verily our witness is more true than the witness of these two; neither have we advanced anything untrue, for then should we be of the unjust."
114	106	5	But if it appear that both have been guilty of iniquity, two others shall stand up in their place, of those who have convicted them of falsehood, the two nearest in blood, and they shall swear by GOD, saying, Verily our testimony is more true than the testimony of these two, neither have we prevaricated; for then should we become of the number of the unjust.					Thus will it be easier for men to bear a true39 witness, or fear lest after their oath another oath be given. Therefore fear God and hearken; for God guideth not the perverse.
114	107	5	This will be easier, that men may give testimony according to the plain intention thereof, or fear lest a different oath be given, after their oath. Therefore fear GOD, and hearken; for GOD directeth not the unjust people.b	b The occasion of the preceding passage is said to have been this. Tamîn al Dâri and Addi Ebn Yâzid, both Christians, took a journey into Syria to trade, in company with Bodeil, the freed man of Amru Ebn al As, who was a Moslem. When they came to Damascus, Bodeil fell sick, and died, having first wrote down a list of his effects on a piece of paper, which he hid in his baggage, without acquainting his companions with it, and desired them only to deliver what he had to his friends of the tribe of Sahm. The survivors, however, searching among his goods, found a vessel of silver of considerable weight, and inlaid with gold, which they concealed, and on their return delivered the rest to the deceased’s relations, who, finding the list of Bodeil’s writing, demanded the vessel of silver of them, but they denied it; and the affair being brought before Mohammed, these words, viz., O true believers, take witnesses, &c., were revealed, and he ordered them to be sworn at the pulpit in the mosque, just as afternoon prayer was over, and on their making oath that they knew nothing of the plate demanded, dismissed them. But afterwards, the vessel being found in their hands, the Sahmites, suspecting it was Bodeil’s, charged them with it, and they confessed it was his, but insisted that they had bought it of him, and that they had not produced it because they had no proof of the bargain. Upon this they went again before Mohammed, to whom these words, And if it appear, &c., were revealed; and thereupon Amru Ebn al As and al Motalleb Ebn Abi Refâa, both of the tribe of Sahm, stood up, and were sworn against them; and judgment was given accordingly.1 1 Al Beidâwi.				One day will God assemble the Apostles, and say, "What reply was made to you?" They shall say, "We have no knowledge, but Thou art the Knower of Secrets."	39 Lit. upon its face, i.e. according to its plain scope.
114	108	5	On a certain dayc shall GOD assemble the apostles, and shall say unto them, What answer was returned you, when ye preached unto the people to whom ye were sent? They shall answer, We have no knowledge, but thou art the knower of secrets.d	c That is, on the day of judgment. d That is, we are ignorant whether our proselytes were sincere, or whether they apostatized after our deaths; but thou well knowest, not only what answer they gave us, but the secrets of their hearts, and whether they have since continued firm in their religion or not.				When He shall say: O Jesus! Son of Mary! call to mind my favour upon thee and upon thy mother, when I strengthened thee with the Holy Spirit, that thou shouldest speak40 to men alike in the cradle, and when grown up;–
114	109	5	When GOD shall say, O Jesus son of Mary, remember my favor towards thee, and towards thy mother; when I strengthened thee with the holy spirit,e that thou shouldest speak unto men in the cradle, and when thou wast grown up;f	e See chapter 2, p. 10. f See chapter 3, p. 37.				And when I taught thee the Scripture, and Wisdom, and the Law, and the Evangel: and thou didst create of clay, as it were, the figure of a bird, by my leave, and didst breathe into it, and by my leave it became a bird; and thou didst heal the blind and the leper, by my leave; and when, by my leave, thou didst bring forth the dead; and when I withheld the children of Israel from thee, when thou hadst come to them with clear tokens: and such of them as believed not said, "This is nought but plain sorcery;"41	40 See Evang. Infant. c. 1, Invenimus in libro Josephi Pontificis qui vixit tempore Christi, Jesum locutum esse, et quidem cum in cunis jaceret, etc. The date of verse 108 to the end is uncertain.
114	110	5	and when I taught thee the scripture, and wisdom and the law, and the gospel: and when thou didst create of clay as it were the figure of a bird, by my permission, and didst breathe thereon, and it became a bird, by my permission, and thou didst heal one blind from his birth, and the leper, by my permission;g and when thou didst bring forth the dead from their graves by my permission; and when I withheld the children of Israel from killing thee,h when thou hadst come unto them with evident miracles, and such of them as believed not said, This is nothing but manifest sorcery.	g See ibid. h See ibid. p. 38.				And when I revealed unto the Apostles, "Believe on me and on my Sent One," they said, "We believe; and bear thou witness that we are Muslims."	41 Precisely the same expression is applied to our Lord in the Arabic Evang. Infantiæ, c. 36 at the end, which also relates the story of the Birds.
114	111	5	And when I commanded the apostles of Jesus saying, Believe in me, and in my messenger; they answered, We do believe; and do thou bear witness that we are resigned unto thee.					Remember when the Apostles42 said–"O Jesus, Son of Mary! is thy Lord able to send down a furnished TABLE to us out of Heaven?" He said–"Fear God if ye be believers."
114	112	5	Remember when the apostles said, O Jesus son of Mary, is thy LORD able to cause a table to descend unto us from heaven?i He answered, Fear GOD, if ye be true believers.	i This miracle is thus related by the commentators. Jesus having, at the request of his followers, asked it of God, a red table immediately descended, in their sight, between two clouds, and was set before them; whereupon he rose up, and having made the ablution, prayed, and then took off the cloth which covered the table, saying, In the name of GOD, the best provider of food. What the provisions were with which this table was furnished is a matter wherein the expositors are not agreed. One will have them to be nine cakes of bread and nine fishes; another bread and flesh; another, all sorts of food, except flesh; another all sorts of food, except bread and flesh; another, all except bread and fish; another, one fish, which had the taste of all manner of food; and another, fruits of paradise; but the most received tradition is that when the table was uncovered, there appeared a fish ready dressed, without scales or prickly fins, dropping with fat, having salt placed at its head and vinegar at its tail, and round it all sorts of herbs, except leeks, and five loaves of bread, on one of which there were olives, on the second honey, on the third butter, on the fourth cheese, and on the fifth dried flesh. They add that Jesus, at the request of the apostles, showed them another miracle, by restoring the fish to life, and causing its scales and fins to return to it, at which the standers-by being affrighted, he caused it to become as it was before; that 1,300 men and women, all afflicted with bodily infirmities or poverty, ate of these provisions, and were satisfied, the fish remaining whole as it was at first; that then the table flew up to heaven in the sight of all; and every one who had partaken of this food were delivered from their infirmities and misfortunes; and that it continued to descend for forty days together at dinner-time, and stood on the ground till the sun declined, and was then taken up into the clouds. Some of the Mohammedan writers are of opinion that this table did not really descend, but that it was only a parable; but most think the words of the Korân are plain to the contrary. A further tradition is, that several men were changed into swine for disbelieving this miracle, and attributing it to magic art; or, as others pretend, for stealing some of the victuals from off it.1 Several other fabulous circumstances are also told, which are scarce worth transcribing.2 Idem, al Thalabi. 2 Vide Marracc. in Alc. p. 238, &c.				They said–"We desire to eat therefrom, and to have our hearts assured; and to know that thou hast indeed spoken truth to us, and to be witnesses thereof."	42 Ar. El-hawariyin, a different word from that used for Jesus, Hud, Saleh, and the other apostles par excellence. The root of the word is the Æthiopic hawyra, to go, send; hence the Church is called in Æthiopic the Beth chrestyan ant hawariyat, i.e. Apostolic. See, however, the note on Thilo's Cod. Apoc. p. 152, who derives from the root hur, to be white, pure; hence, friends, helpers.
114	113	5	They said, We desire to eat thereof, and that our hearts may rest at ease, and that we may know that thou hast told us the truth, and that we may be witnesses thereof.					Jesus, Son of Mary, said–"O God, our Lord! send down a table to us out of Heaven, that it may become a recurring festival to us, to the first of us and to the last of us, and a sign from thee; and do thou nourish us, for thou art the best of nourishers."
114	114	5	Jesus the son of Mary said, O GOD our LORD, cause a table to descend unto us from heaven, that the day of its descent may become a festival dayk unto us, unto the first of us, and unto the last of us, and a sign from thee; and do thou provide food for us, for thou art the best provider.	k Some say the table descended on a Sunday, which was the reason of the Christians observing that day as sacred. Others pretend this day is still kept among them as a very great festival; and it seems as if the story had its rise from an imperfect notion of Christ’s last supper and the institution of the Eucharist.	Kitáb-i-Íqán, part I, paragraph 22, p. 23 link	Lord, send down upon us Thy bread from heaven.		And God said–Verily, I will cause it to descend unto you; but whoever among you after that shall disbelieve, I will surely chastise him with a chastisement, wherewith I will not chastise any other creature.43
114	115	5	GOD said, Verily I will cause it to descend unto you; but whoever among you shall disbelieve hereafter, I will surely punish him with a punishment, wherewith I will not punish any other creature.					And when God shall say–"O Jesus, Son of Mary: hast thou said unto mankind–'Take me and my mother as two Gods, beside God?"' He shall say–"Glory be unto Thee! it is not for me to say that which I know to be not the truth; had I said that, verily thou wouldest have known it: Thou knowest what is in me, but I know not what is in Thee; for Thou well knowest things unseen!	43 Comp. 1 Cor. xi. 27, sqq.–Muhammad obviously refers to the Eucharist.
114	116	5	And when GOD shall say unto Jesus, at the last day, O Jesus son of Mary, hast thou said unto men, Take me and my mother for two gods, beside GOD? He shall answer, Praise be unto thee! it is not for me to say that which I ought not; if I had said so, thou wouldest surely have known it: thou knowest what is in me, but I know not what is in thee; for thou art the knower of secrets.					"I spake not to them aught but that which thou didst bid me–'Worship God, my Lord and your Lord;' and I was a witness of their actions while I stayed among them; but since thou hast taken me to Thyself, Thou hast Thyself watched them, and Thou art witness of all things:
114	117	5	I have not spoken to them any other than what thou didst command me; namely, Worship GOD, my LORD and your LORD: and I was a witness of their actions while I staid among them; but since thou hast taken me to thyself,l thou hast been the watcher over them; for thou art witness of all things.	i Or, since thou hast caused me to die: but as it is a dispute among the Mohammedans whether Christ actually died or not, before his assumption,3 and the original may be translated either way, I have chosen the former expression, which leaves the matter undecided. 3 See cap. 3, p. 38.				"If Thou punish them, they are Thy servants, and if Thou forgive them. . . .44 Thou, verily, art the Mighty, the Wise!"
114	118	5	If thou punish them, they are surely thy servants; and if thou forgive them, thou art mighty and wise.					God will say–This day shall their truth advantage the truthful. Gardens shall they have 'neath which the rivers flow, and remain therein for ever: God is well pleased with them and they with Him. This shall be the great bliss.	44 Thou hast a right to do so as their Lord.
114	119	5	GOD will say, This day shall their veracity be of advantage unto those who speak truth; they shall have gardens wherein rivers flow, they shall remain therein forever: GOD hath been well pleased in them, and they have been well pleased in him. This shall be great felicity.					Unto God belongeth the sovereignty of the Heavens and of the Earth, and of all that they contain; and He hath power over all things.
114	120	5	Unto GOD belongeth the kingdom of heaven and of earth, and of whatever therein is; and he is almighty.
89	0	6
89	0	6
89	0	6	CHAPTER VI.					SURA VI.–CATTLE [LXXXIX.]
89	0	6	ENTITLED, CATTLE;m REVEALED AT MECCA.n	m This chapter is so entitled, because some superstitious customs of the Meccans, as to certain cattle, are therein incidentally mentioned. n Except only six verses, or, say others, three verses, which are taken notice of in the notes.				MECCA.–165 Verses
89	0	6	IN THE NAME OF THE MOST MERCIFUL GOD.					In the Name of God, the Compassionate, the Merciful
89	1	6	PRAISE be unto GOD, who hath created the heavens and the earth, and hath ordained the darkness and the light; nevertheless they who believe not in the LORD equalize other gods with him.					PRAISE be to God, who hath created the Heavens and the Earth, and ordained the darkness and the light! Yet unto their Lord do the infidels give peers!
89	2	6	It is he who hath created you of clay; and then decreed the term of your lives; and the prefixed term is with him:o yet do ye doubt thereof.	o By the last term some understand the time of the resurrection. Others think that by the first term is intended the space between creation and death, and by the latter, that between death and the resurrection.				He it is who created you of clay then decreed the term of your life: and with Him is another prefixed term for the resurrection. Yet have ye doubts thereof!
89	3	6	He is GOD in heaven and in earth; he knoweth what ye keep secret, and what ye publish, and knoweth what ye deserve.					And He is God in the Heavens and on the Earth! He knoweth your secrets and your disclosures! and He knoweth what ye deserve.
89	4	6	There came not unto them any sign, of the signs of their LORD, but they retired from the same;					Never did one single sign from among the signs of their Lord come to them, but they turned away from it;
89	5	6	and they have gainsaid the truth, after that it hath come unto them: but a message shall come unto them, concerning that which they have mocked at.p	p That is, they shall be convinced of the truth which they have made a jest of, when they see the punishment which they shall suffer for so doing, both in this world and the next; or when they shall see the glorious success of Mohammedism.				And now, after it hath reached them, have they treated the truth itself as a lie. But in the end, a message as to that which they have mocked, shall reach them.
89	6	6	Do they not consider how many generations we have destroyed before them? We had established them in the earth in a manner wherein we have not established you;q we sent the heaven to rain abundantly upon them, and we gave them rivers which flowed under their feet: yet we destroyed them in their sins, and raised up other generations after them.	q i.e., We had blessed them with greater power and length of prosperity than we have granted you, O men of Mecca.1 Mohammed seems here to mean the ancient and potent tribes of Ad and Thamûd, &c.2 1 Al Beidâwi. 2 See the Prelim. Disc. Sect. I. p. 5, &c.				See they not how many generations we have destroyed before them? We had settled them on the earth as we have not settled you, and we sent down the very heavens upon them in copious rains, and we made the rivers to flow beneath their feet: yet we destroyed them in their sins, and raised up other generations to succeed them.
89	7	6	Although we had caused to descend unto thee a book written on paper, and they had handled it with their hands, the unbelievers had surely said, This is no other than manifest sorcery.		Kitáb-i-Íqán, part II, paragraph 244, p. 219 link	And had We sent down unto Thee a Book written on parchment, and they had touched it with their hands, the infidels would surely have said 'This is naught but palpable sorcery.'		And had we sent down to thee a Book written on parchment, and they had touched it with their hands, the infidels had surely said, "This is nought but plain sorcery."
89	8	6	They said, Unless an angel be sent down unto him, we will not believe. But if we had sent down an angel, verily the matter had ben decreed,r and they should not have been borne with, by having time granted them to repent.	r That is to say, As they would not have believed, even if an angel had descended to them from heaven, GOD has shown his mercy in not complying with their demands; for if he had, they would have suffered immediate condemnation, and would have been allowed no time for repentance.				They say, too, "Unless an angel be sent down to him. . . ." But if we had sent down an angel, their judgment would have come on them at once,1 and they would have had no respite:	1 Lit. their affair would have been decided. In that case there would no longer have been an opportunity for the warnings of the prophets and for repentance, but the angels would at once have executed the divine judgments.
89	9	6	And if we had appointed an angel for our messenger, we should have sent him in the form of a man,s and have clothed him before them, as they are clothed.	s As Gabriel generally appeared to Mahommed; who, though a prophet, was not able to bear the sight of him when he appeared in his proper form, much less would others be able to support it.				And if we had appointed an angel, we should certainly have appointed one in the form of a man, and we should have clothed him before them in garments like their own.2	2 See Sura xli. 13, p. 193.
89	10	6	Other apostles have been laughed to scorn before thee, but the judgment which they made a jest of encompassed those who laughed them to scorn.		Selections from the Writings of the Báb (2 Excerpts from the Qayyúmu'l-Asmá, Chapter LXXXVII, 68) link	BWC: Truly other apostles have been laughed to scorn before Thee		Moreover, apostles before thee have been laughed to scorn: but that which they laughed to scorn encompassed the mockers among them!
89	11	6	Say, Go through the earth, and behold what hath been the end of those, who accused our prophets of imposture.					SAY: Go through the land: then see what hath been the end of those who treated them as liars.
89	12	6	Say, Unto whom belongeth whatsoever is in heaven and earth? Say, Unto GOD, He hath prescribed unto himself mercy. He will surely gather you together on the day of resurrection; there is no doubt of it. They who destroy their own souls are those who will not believe.					SAY: Whose is all that is in the Heavens and the Earth? SAY: God's. He had imposed mercy on Himself as a law. He will surely assemble you on the Resurrection day; there is no doubt of it. They who are the authors of their own ruin, are they who will not believe.
89	13	6	Unto him is owing whatsoever happeneth by night or by day; it is he who heareth and knoweth.					His, whatsoever hath its dwelling in the night and in the day! and He, the Hearing, the Knowing!
89	14	6	Say, Shall I take any other protector than GOD, the creator of heaven and earth, who feedeth all and is not fed by any? Say, Verily I am commanded to be the first who professeth Islâm,t and it was said unto me, Thou shalt by no means be one of the idolaters.	t That is, the first of my nation.1 1 Al Beidâwi.				SAY: Other than God shall I take as Lord, maker of the Heavens and of the Earth, who nourisheth all, and of none is nourished? SAY: Verily, I am bidden to be the first of those who surrender them to God (profess Islam): and, be not thou of those who join gods with God.
89	15	6	Say, Verily I fear, if I should rebel against my LORD, the punishment of the great day:					SAY: Verily, I fear, should I rebel against my Lord, the punishment of the great day.
89	16	6	from whomsoever it shall be averted on that day, God will have been merciful unto him; this will be manifest salvation.					From whomsoever it shall be averted on that day, He will have had mercy on him: and this will be the manifest bliss.
89	17	6	If GOD afflict thee with any hurt, there is none who can take it off from thee, except himself; but if he cause good to befall thee, he is almighty;		A Traveler’s Narrative, p. 55 link	EGB: if God toucheth thee with a hurt there is no dispeller thereof save Him		If God touch thee with trouble, none can take it off but He: and if He visit thee with good–it is He whose power is over all things;
89	18	6	he is the supreme Lord over his servants, and he is wise and knowing.					And He is the Supreme over his servants; and He is the Wise, the Cognisant!
89	19	6	Say, What thing is the strongest in bearing testimony?u Say, GOD; he is witness between me and you. And this Koran was revealed unto me, that I should admonish you thereby, and also those unto whom it shall reach. Do ye really profess that there are other gods together with GOD? Say, I do not profess this. Say, Verily he is one GOD; and I am guiltless of what ye associate with him.	u This passage was revealed when the Koreish told Mohammed that they had asked the Jews and Christians concerning him, who assured them they found no mention or description of him in their books of scripture, Therefore, said they, who bears witness to thee, that thou art the apostle of GOD?2 2 Idem, Jallalo’ddin.				SAY: What thing is weightiest in bearing witness? SAY: God is witness between me and you; and this Koran hath been revealed to me that I should warn you by it, and all whom it shall reach. What! will ye really bear witness that there are other gods with God? SAY: I bear no such witness. SAY: Verily, He is one God, and truly am guiltless of what ye join with Him.
89	20	6	They unto whom we have given the scripture know our apostle, even as they know their own children;x but they who destroy their own souls will not believe.	x See chapter 2, p. 16.				They to whom we have given the Book, recognise him (Muhammad) as they do their own children:3 but they who are the authors of their own perdition are they who will not believe.	3 See Sura [xc.] xiii. 36.
89	21	6	Who is more unjust than he who inventeth a lie against GOD,y or chargeth his signs with imposture? Surely, the unjust shall not prosper.	y Saying the angels are the daughters of GOD, and intercessors for us with him, &c.3 3 Al Beidâwi.				And who more wicked than he who inventeth a lie concerning God, or who treateth our signs as lies? Verily those wicked ones shall not prosper.4	4 This denunciation is repeated in eleven other passages of the Koran, and coupled with the known reverence of the early Muslims for what they considered as the word of God, must have greatly tended to secure the revelations of the Prophet from being in any way tampered with and corrupted.
89	22	6	And on the day of resurrection we will assemble them all; then will we say unto those who associated others with God, Where are your companions,z whom ye imagined to be those of God?	z i.e., Your idols and false gods.				And on "the Day" we will gather them all together: then will we say to those who joined gods with God, "Where are those companion-gods of yours, as ye supposed them?"
89	23	6	But they shall have no other excuse, than that they shall say, by GOD our LORD, we have not been idolaters.					Then shall they find no other excuse than to say, "By God our Lord! we joined not companions with Him."
89	24	6	Behold, how they lie against themselves, and what they have blasphemously imagined to be the companion of God flieth from them.a	a That is, their imaginary deities prove to be nothing, and disappear like vain phantoms and chimeras.				Behold! how they lie against themselves–and the gods of their own inventing desert them!
89	25	6	There is of them who hearkeneth unto thee when thou readest the Korân;b but we have cast veils over their hearts, that they should not understand it, and a deafness in their ears: and though they should see all kinds of signs, they will not believe therein; and their infidelity will arrive to that height that they will even come unto thee, to dispute with thee. The unbelievers will say, This is nothing but silly fables of ancient times.	b The persons here meant were Abu Sofiân, al Walîd, al Nodar, Otha, Abu Jahl, and their comrades, who went to hear Mohammed repeat some of the Korân; and Nodar being asked what he said, answered, with an oath, that he knew not, only that he moved his tongue, and told a parcel of foolish stories, as he had done to them.4 4 Idem.				Some among them hearken unto thee: but we have cast veils over their hearts that they should not understand the Koran, and a weight into their ears: and though they should see all kinds of signs, they will refuse all faith in them, until when they come to thee, to dispute with thee, the infidels say, "Verily, this is nothing but fables of the ancients."
89	26	6	And they will forbid others from believing therein, and will retire afar off from it; but they will destroy their own souls only, and they are not sensible thereof.					And they will forbid it, and depart from it:–but they are only the authors of their own perdition, and know it not.
89	27	6	If thou didst see when they shall be set over the fire of hell! and they shall say, Would to GOD we might be sent back into the world; we would not charge the signs of our LORD with imposture, and we would become true believers:					If thou couldst see when they shall be set over the fire, and shall say, "Oh! would we might be sent back! we would not treat the signs of our Lord as lies! we would be of the believers."
89	28	6	nay, but that is become manifest unto them, which they formerly concealed;c and though they should be sent back into the world, they would surely return to that which was forbidden them; and they are surely liars.	c Their hypocrisy and vile actions; nor does their promise proceed from any sincere intention of amendment, but from the anguish and misery of their condition.5 5 Idem.				Aye! that hath become clear5 to them which they before concealed; but though they should return, they would surely go back to that which was forbidden them; for they are surely liars!	5 They are self-convicted of their own hypocrisy and of the hollowness of their professions.
89	29	6	And they said, There is no other life than our present life; neither shall we be raised again.					And they say, "There is no other than our life in this world, neither shall we be raised again."
89	30	6	But if thou couldest see, when they shall be set before their LORD!d He shall say unto them, Is not this in truth come to pass? They shall answer, Yea, by our LORD. God shall say, Taste therefore the punishment due unto you, for that ye have disbelieved.	d viz., In order for judgment.				But if thou couldest see when they shall be set before their Lord! He shall say to them, "Is not this it6 in truth?" They shall say, "Yea, by our Lord!" "Taste then," saith He, "the torment, for that ye believed not!"	6 The Resurrection, etc.
89	31	6	They are lost who reject as a falsehood the meeting of GOD in the next life, until the houre cometh suddenly upon them. Then will they say, Alas! for that we have behaved ourselves negligently in our lifetime; and they shall carry their burdens on their backs;f will it not be evil which they shall be loaden with?	e The last day is here called the hour, as it is in scripture;6 and the preceding expression of meeting GOD on that day is also agreeable to the same.7 6 1 John v. 25, &c. 7 1 Thess. iv. 17. f When an infidel comes forth from his grave, says Jallalo’ddin, his works shall be represented to him under the ugliest form that ever he beheld, having a most deformed countenance, a filthy smell, and a disagreeable voice; so that he shall cry out, GOD defend me from thee, what art thou? I never saw anything more detestable! To which the figure will answer, Why dost thou wonder at my ugliness? I am thy evil works;1 thou didst ride upon me while thou wast in the world; but now will I ride upon thee, and thou shalt carry me. and immediately it shall get upon him; and whatever he shall meet shall terrify him, and say, Hail, thou enemy of God, thou art he who was meant by (these words of the Korân), and they shall carry their burdens, &c.2 1 See Milton’s Paradise Lost, bk. ii v. 737, &c. 2 See also cap. 3, p. 48.				Lost are they who deny the meeting with God until "the Hour" cometh suddenly upon them! Then will they say, "Oh, our sighs for past negligence of this hour!" and they shall bear their burdens on their back! Will not that be evil with which they shall be burdened?
89	32	6	This present life is no other than a play and a vain amusement; but surely the future mansion shall be better for those who fear God: will they not therefore understand?					The life in this world is but a play and pastime; and better surely for men of godly fear will be the future mansion! Will ye not then comprehend?
89	33	6	Now we know that what they speak grieveth thee: yet they do not accuse thee of falsehood; but the ungodly contradict the signs of GOD.g	g That is, it is not thou but GOD whom they injure by their impious gainsaying of what has been revealed to thee. It is said that Abu Jahl once told Mohammed that they did not accuse him of falsehood, because he was known to be a man of veracity, but only they did not believe the revelations which he brought them; which occasioned this passage.3 3 Al Beidâwi.				Now know we that what they speak vexeth thee:7 But it is not merely thee whom they charge with falsehood, but the ungodly gainsay the signs of God.	7 Abu Jahl had said: "Muhammad speaks truth, and he never said a falsehood; but, if the Banu Chosai, who enjoy already the offices of bearing the standard, of providing the pilgrims with water, and of keeping the keys of the Kaaba, should also obtain the Prophetship, what would remain for the other Koreisch." Kashaf in 1.
89	34	6	And apostles before thee have been accounted liars: but they patiently bore their being accounted liars, and their being vexed, until our help came unto them; for there is none who can change the words of GOD: and thou hast received some information concerning those who have been formerly sent from him.h	h i.e., Thou has been acquainted with the stories of several of the preceding prophets; what persecutions they suffered from those to whom they were sent, and in what manner GOD supported them and punished their enemies, according to his unalterable promise.4 4 Idem.				Before thee have apostles already been charged with falsehood: but they bore the charge and the wrong with constancy, till our help came to them;–for none can change the words of God. But this history of His Sent Ones hath already reached thee.
89	35	6	If their aversion to thy admonitions be grievous unto thee, if thou canst seek out a den whereby thou mayest venetrate into the inward parts of the earth, or a ladder by which thou mayest ascend into heaven, that thou mayest show them a sign, do so, but thy search will be fruitless; for if GOD pleased he would bring them all to the true direction: be not therefore one of the ignorant.	i In this passage Mohammed is reproved for his impatience in not bearing with the obstinacy of his countrymen, and for his indiscreet desire of effecting what GOD hath not decreed, namely, the conversion and salvation of all men.5 5 Idem.	Kitáb-i-Íqán, part II, paragraph 116, p. 110 link Summons of the Lord of Hosts (Súriy-Haykal, paragraph 244) link A Traveler’s Narrative, p. 74 link	But if their opposition be grievous to Thee--if Thou canst, seek out an opening into the earth or a ladder into heaven. BWC: But if their opposition be grievous to Thee -- if Thou canst, seek out an opening into the earth or a ladder into heaven and bring to them a sign; yet if God wished, He could gather them unto true guidance; be Thou not, then, of the ignorant. EGB: And if their aversion be grievous unto thee, then, if thou art able to seek out a hole down into the earth, or a ladder up into the sky, that thou mayest show them a sign--[do so]: but if God pleased He would assuredly bring them all to the true guidance: be not therefore one of the ignorant.		But if their estrangement be grievous to thee, and if thou art able to seek out an opening into the earth or a ladder into Heaven,8 that thou mightest bring them a sign. . . . Yes! But if God pleased, He would surely bring them, one and all, to the guidance! therefore be not thou one of the ignorant.	8 See Sura lii. 38, p. 65. These passages may allude to the ladder set up in a tower by Wacih ben Salamah, one of the ancient doorkeepers of the Caaba, by which he professed to mount up to God and receive divine Oracles. Freyt. Einl. p. 371.
89	36	6	He will give a favorable answer unto those only who shall hearken with attention: and GOD will raise the dead; then unto him shall they return.					To those only who shall lend an ear will He make answer: as for the dead, God will raise them up; then unto Him shall they return.
89	37	6	The infidels say, Unless some sign be sent down unto him from his LORD, we will not believe: answer, Verily GOD is able to send down a sign: but the greater part of them know it not.k	k Being both ignorant of GOD’S almighty power, and of the consequence of what they ask, which might prove their utter destruction.				They say, "Unless a sign be sent down to him from his Lord. . . ." SAY: Verily, God is able to send down a sign; but the greater part of them know it not.
89	38	6	There is no kind of beast on earth, nor fowl which flieth with its wings, but the same is a people like unto you;l we have not omitted anything in the book of our decrees: then unto their LORD shall they return.n	l Being created and preserved by the same omnipotence and providence as ye are. m That is, in the preserved table, wherein GOD’S decrees are written, and all things which come to pass in this world, as well the most minute as the more momentous, are exactly registered.6 6 See the Prelim. Disc. Sect. IV. n For, according to the Mohammedan belief, the irrational animals will also be restored to life at the resurrection, that they may be brought to judgment, and have vengeance taken on them for the injuries they did one another while in this world.7 7 See ibid. p. 67.				No kind of beast is there on earth nor fowl that flieth with its wings, but is a folk9 like you: nothing have we passed over in the Book:10 then unto their Lord shall they be gathered.	9 A community. Comp. Prov. xxx. 25, 26. Animals as well as mankind are under the control of God, are held within the limits of his decrees, are accountable to him, and will stand before him in the judgment. 10 Of the Eternal decrees.
89	39	6	They who accuse our signs of falsehood are deaf and dumb, walking in darkness: GOD will lead into error whom he pleaseth, and whom he pleaseth he will put in the right way.					They who gainsay our signs are deaf, and dumb, in darkness: God will mislead whom He pleaseth, and whom He pleaseth He will place upon the straight path.
89	40	6	Say, What think ye? if the punishment of GOD come upon you, or the hour of the resurrection come upon you, will ye call upon any other than GOD, if ye speak truth?					SAY: What think ye? If the punishment of God were to come upon you, or "the Hour" were to come upon you, will ye cry to any other than God? Tell me, if ye speak the truth?
89	41	6	yea, him shall ye call upon, and he shall free you from that which ye shall ask him to deliver you from, if he pleaseth; and ye shall forget that which ye associated with him.o	o That is, ye shall then forsake your false gods, when ye shall be effectually convinced that GOD alone is able to deliver you from eternal punishment. But others rather think that this forgetting will be the effect of the distress and terror which they will then be in.8 8 Al Beidâwi.				Yes! to Him will ye cry: and if He please He will deliver you from that ye shall cry to Him to avert, and ye shall forget the partners ye joined with Him.
89	42	6	We have already sent messengers unto sundry nations before thee, and we afflicted them with trouble and adversity that they might humble themselves:					Already have we sent apostles to nations that were before thee, and we laid hold on them with troubles and with straits in order that they might humble themselves:
89	43	6	yet when the affliction which we sent came upon them, they did not humble themselves; but their hearts became hardened, and Satan prepared for them that which they committed.					Yet, when our trouble came upon them, they did not humble themselves; but their hearts were hardened, and Satan pre-arranged for them11 their course of conduct.	11 Or, embellished, made it fair-seeming.
89	44	6	And when they had forgotten that concerning which they had been admonished, we opened unto them the gates of all things;p until, while they were rejoicing for that which had been given them, we suddenly laid hold on them, and behold, they were seized with despair;	p That is, we gave them all manner of plenty; that since they took no warning by their afflictions, their prosperity might become a snare to them, and they might bring down upon themselves swifter destruction.	Summons of the Lord of Hosts (Súriy-i-Mulúk, paragraph 99) link	And when they had forgotten their warnings, We set open to them the gates of all things,		And when they had forgotten their warnings, we set open to them the gates of all things, until, as they were rejoicing in our gifts, we suddenly laid hold upon them, and lo! they were plunged into despair,
89	45	6	and the utmost part of the people which had acted wickedly was cut off: praise be unto GOD, the LORD of all creatures!					And the uttermost part of that impious people was cut off. All praise be to God, the Lord of the Worlds!
89	46	6	Say, what think ye? if GOD should take away your hearing and your sight, and should seal up your hearts; what god besides GOD will restore them unto you? See how variously we show forth the signs of God's unity;q yet do they turn aside from them.	q Laying them before you in different views, and making use of arguments and motives drawn from various considerations.				SAY: What think ye? If God should take away your hearing and your sight and set a seal upon your hearts, what god beside God would restore them to you? See! how we vary our wondrous verses (signs)! yet they turn away from them!
89	47	6	Say unto them, What think ye? if the punishment of GOD come upon you suddenly, or in open view;r will any perish, except the ungodly people?	r That is, says al Beidâwi, either without any previous notice, or after some warning given.				SAY: What think ye? If the punishment of God come on you suddenly or foreseen,12 shall any perish except the impious?	12 Lit. openly, i.e. preceded by some sign.
89	48	6	We send not our messengers otherwise than bearing good tidings and denouncing threats. Whoso therefore shall believe and amend, on them shall no fear come, neither shall they be grieved:					We send not our Sent Ones but as heralds of good news and warners; and whoso shall believe and amend, on them shall come no fear, neither shall they be sorrowful:
89	49	6	but whoso shall accuse our signs of falsehood, a punishment shall fall on them, because they have done wickedly.					But whoso shall charge our signs with falsehood, on them shall fall a punishment for their wicked doings.
89	50	6	Say, I say not unto you, The treasures of GOD are in my power: neither do I say, I know the secrets of God: neither do I say unto you, Verily I am an angel: I follow only that which is revealed unto me. Say, Shall the blind and the seeing be held equal? do ye not therefore consider?					SAY: I say not to you, "In my possession are the treasures of God;" neither say I, "I know things secret;" neither do I say to you, "Verily, I am an angel:" Only what is revealed to me do I follow. SAY: Shall the blind and the seeing be esteemed alike? Will ye not then reflect?
89	51	6	Preach it unto those who fear that they shall be assembled before their LORD: they shall have no patron nor intercessor, except him; that peradventure they may take heed to themselves.					And warn those who dread their being gathered to their Lord, that patron or intercessor they shall have none but Him,–to the intent that they may fear Him!
89	52	6	Drive not away those who call upon their LORD morning and evening, desiring to see his face;s it belongeth not unto thee to pass any judgment on them,t nor doth it belong unto them to pass any judgment on thee: therefore if thou drive them away, thou wilt become one of the unjust.	s These words were occasioned when the Koreish desired Mohammed not to admit the poor or more inferior people, such as Ammâr, Soheib, Khobbâb, and Salmân, into his company, pretending that then they would come and discourse with him; but he refusing to turn away any believers, they insisted at least that he should order them to rise up and withdraw when they came, which he agreed to do. Others say that the chief men of Mecca expelled all the poor out of their city, bidding them go to Mohammed; which they did, and offered to embrace his religion; but he made some difficulty to receive them, suspecting their motive to be necessity, and not real conviction;1 whereupon this passage was revealed. 1 Idem, Jallalo’ddin. t i.e., Rashly to decide whether their intentions be sincere or not; since thou canst not know their heart, and their faith may possibly be more firm than that of those who would persuade thee to discard them.	Summons of the Lord of Hosts (Súriy-i-Mulúk, paragraph 97) link	Thrust not away those who cry to their Lord at morn and even, craving to behold His face.		And thrust not thou away those who cry to their Lord at morn and even, craving to behold his face. It is not for thee in anything to judge of their motives, nor for them in anything to judge of thee. If thou thrust them away thou wilt be of the doers of wrong.
89	53	6	Thus have we proved some part of them by other part, that they may say, Are these the people among us unto whom GOD hath been gracious?u Doth not GOD most truly know those who are thankful?	u That is to say, the noble by those of mean extraction, and the rich by the poor; in that GOD chose to call the latter to the faith before the former.2 2 Al Beidâwi.				Thus have we made proof of some of them by others, that they may say, "Are these they among us to whom God hath been gracious?" Doth not God best know the thankful?
89	54	6	And when they who believe in our signs shall come unto thee, say, Peace be upon you. Your LORD hath prescribed unto himself mercy; so whoever among you worketh evil through ignorance, and afterwards repenteth and amendeth; unto him will he surely be gracious and merciful.					And when they who believe in our signs come to thee, SAY: Peace be upon you! Your Lord hath laid down for himself a law of mercy; so that if any one of you commit a fault through ignorance, and afterwards turn and amend, He surely will be Gracious, Merciful.
89	55	6	Thus have we distinctly propounded our signs, that the path of the wicked might be made known.					Thus have we distinctly set forth our signs, that the way of the wicked might be made known.
89	56	6	Say, Verily I am forbidden to worship the false deities which ye invoke, besides GOD. Say, I will not follow your desires; for then should I err, neither should I be one of those who are rightly directed.					SAY: Forbidden am I to worship those whom ye call on beside God. SAY: I will not follow your wishes; for then should I have gone astray, and should not be of the guided.
89	57	6	Say, I behave according to the plain declaration, which I have received from my LORD; but ye have forged lies concerning him. That which ye desire should be hastened, is not in my power;x judgment belongeth only unto GOD; he will determine the truth; and he is the best discerner.	x This passage is an answer to the audacious defiances of the infidels, who bad Mohammed, if he were a true prophet, to call for a shower of stones from heaven, or some other sudden and miraculous punishment, to destroy them.3 3 Idem.				SAY: I act upon proofs from my Lord, but ye treat them as falsehoods. That punishment which ye desire to be hastened is not in my power; judgment is with God only: He will declare the truth; and He is the best settler of disputes.
89	58	6	Say, If what ye desire should be hastened were in my power, the matter had been determined between me and you:y but GOD well knoweth the unjust.	y For I should ere now have destroyed you, out of zeal for GOD’S honour, had it been in my power.4 4 Idem.				SAY: If what ye would hasten on, were in my power, the matter between me and you had been decided: but God best knoweth the impious.
89	59	6	With him are the keys of the secret things; none knoweth them besides himself: he knoweth that which is on the dry land and in the sea; there falleth no leaf, but he knoweth it; neither is there a single grain in the dark parts of the earth, neither a green thing, nor a dry thing, but it is written in the perspicuous book.z	z i.e., The preserved table, or register of GOD’S decrees.	Kitáb-i-Íqán, part II, paragraph 210, p. 191 link	There is neither a thing green nor sere but it is noted in the unerring Book,		And with Him are the keys13 of the secret things; none knoweth them but He: He knoweth whatever is on the land and in the sea; and no leaf falleth but He knoweth it; neither is there a grain in the darknesses of the earth, nor a thing green or sere, but it is noted in a distinct writing.14	13 The Rabbins speak of the three keys in the hand of God. Tr. Tanith, fol. x. 14 On the preserved tablet, on which are written the decrees of God.
89	60	6	It is he who causeth you to sleep by night, and knoweth what ye merit by day; he also awaketh you therein, that the prefixed term of your lives may be fulfilled; then unto him shall ye return, and he shall declare unto you that which ye have wrought.					It is He who taketh your souls at night,15 and knoweth what ye have merited in the day: then he awaketh you therein, that the set life-term may be fulfilled: then unto Him shall ye return; and then shall be declare to you that which ye have wrought.	15 That is, during sleep. See Sura xxxix. 43, p. 258. Or, layeth to rest. Mar. renders literally, defungi faciet vos, id est, obdormiscere. Thus also Beidh. But see the use of the same word in the next verse.
89	61	6	He is supreme over his servants, and sendeth the guardian angels to watch over you,a until, when death overtaketh one of you, our messengersb cause him to die: and they will not neglect our commands.	a See the Prelim. Disc. Sect. IV. b That is, the angel of death and his assistants.5 5 See the Prelim. Disc. Sec. IV.				Supreme over his servants, He sendeth forth guardians who watch over you, until, when death overtaketh any one of you, our messengers take his soul, and fail not:
89	62	6	Afterwards shall they return unto GOD, their true LORD: doth not judgment belong unto him? he is the most quick in taking an account.c	c See the Prelim. Disc. Sect. IV.				Then are they returned to God their Lord, the True. Is not judgment His? Swiftest He, of those who take account!
89	63	6	Say, Who delivereth you from the darknessd of the land, and of the sea, when ye call upon him humbly and in private, saying, Verily if thou deliver use from these dangers, we will surely be thankful?	d That is, the dangers and distresses. e The Cufic copies read it in the third person, if he deliver us, &c.				SAY: Who rescueth you from the darkness of the land and of the sea, when humbly and secretly ye cry to Him–"If thou rescue us from this, we will surely be of the thankful?"
89	64	6	Say, GOD delivereth you from them, and from every grief of mind; yet afterwards ye give him companions.f	f Returning to your old idolatry.				SAY: God rescueth you from them, and from every strait: yet afterwards ye give Him companions!
89	65	6	Say, He is able to send on you a punishment from above you,g or from under your feet,h or to engage you in dissension, and to make some of you taste the violence of others. Observe how variously we show forth our signs, that peradventure they may understand.	g That is, by storms from heaven, as he destroyed the unbelieving people of Noah, and of Lot, and the army of Abraha, the lord of the elephant.1 1 Al Beidâwi. h Either by drowning you, as he did Pharaoh and his host, or causing the earth to open and swallow you up, as happened to Korah, or (as the Mohammedans name him) Karun.2 2 Idem.				SAY: It is He who hath power to send on you a punishment from above you, or from beneath your feet, or to clothe you with discord,16 and to make some of you to taste the violence of others. See how variously we handle the wondrous verses, that haply they may become wise!	16 Or, to perplex you (by dividing you into) sects.
89	66	6	This people hath accused the revelation which thou hast brought of falsehood, although it be the truth. Say, I am not a guardian over you: every prophecy hath its fixed time of accomplishment; and he will hereafter know it.					But thy people hath accused the Koran of falsehood, though it be the truth: SAY: I am not in charge of you: To every prophecy is its set time, and bye-and-bye ye shall know it!
89	67	6	When thou seest those who are engaged in cavilling at, or ridiculing our signs, depart from them, until they be engaged in some other discourse: and if Satan cause thee to forget this precept, do not sit with the ungodly people after recollection.					And when thou seest those who busy themselves with cavilling at our signs, withdraw from them till they busy themselves in some other subject: and if Satan cause thee to forget this, sit not, after recollection, with the ungodly people:17	17 Comp. Sura [cx.] 1x. 13.
89	68	6	They who fear God are not at all accountable for them, but their duty is to remember that they may take heed to themselves.i	i And therefore need not be troubled at the indecent and impious talk of the infidels, provided they take care not to be infected by them. When the preceding passage was revealed, the Moslems told their prophet that if they were obliged to rise up whenever the idolaters spoke irreverently of the Korân, they could never sit quietly in the temple, nor perform their devotions there; whereupon these words were added.3 3 Idem, Jallalo’ddin.				Not that they who fear God are to pass any judgment upon them, but the object of recollection is that they may continue to fear Him.
89	69	6	Abandon those who make their religion a sport and a jest; and whom the present life hath deceived: and admonish them by the Koran, that a soul becometh liable to destruction for that which it committeth: it shall have no patron nor intercessor besides GOD: and if it could pay the utmost price of redemption, it would not be accepted from it. They who are delivered over to perdition for that which they have committed shall have boiling water to drink, and shall suffer a grievous punishment, because they have disbelieved.					And quit those who make their religion a sport and a pastime, and whom this present life hath deceived: warn them hereby that every soul will be consigned to doom for its own works: patron or intercessor, beside God, shall it have none: and could it compensate with fullest compensation, it would not be accepted from it. They who for their deeds shall be consigned to doom–for them are draughts of boiling water, and a grievous torment; for that they believed not!
89	70	6	Say, Shall we call upon that, besides GOD, which can neither profit us, nor hurt us? and shall we turn back on our heels, after that GOD hath directed us; like him whom the devils have infatuated, wandering amazedly in the earth, and yet having companions who call him into the true direction, saying, Come unto us? Say, the direction of GOD is the true direction; we are commanded to resign ourselves unto the LORD of all creatures;					SAY: Shall we, beside God, call upon those who can neither help nor hurt us? Shall we turn upon our heel after that God hath guided us? Like some bewildered man whom the Satans have spell-bound in the desert, though his companions call him to the true guidance, with, "Come to us!" SAY: Verily, guidance from God, that is the true guidance; and we are commanded to surrender ourselves to the Lord of the Worlds.
89	71	6	and it is also commanded us, saying, Observe the stated times of prayer, and fear him; for it is he before whom ye shall be assembled.					And observe ye the times of prayer, and fear ye God: for it is He to whom ye shall be gathered.
89	72	6	It is he who hath created the heavens and the earth in truth; and whenever he saith unto a thing, Be, it is.					And it is He who hath created the Heavens and the Earth, in truth, and when He saith to a thing, "Be," it is.
89	73	6	His word is the truth; and his will be the kingdom on the day whereon the trumpet shall be sounded:k he knoweth whatever is secret, and whatever is public; he is the wise, the knowing.	k See the Prelim. Disc. Sect. IV.	Memorials of the Faithful (within pp. 191-204, Táhirih) link			His word is the truth: and His the kingdom, on the day when there shall be a blast on the trumpet: He knoweth alike the unseen and the seen: and He is the Wise, the Cognisant.
89	74	6	Call to mind when Abraham said unto his father Azer,l Dost thou take images for gods?m Verily I perceive that thou and thy people are in a manifest error.	l This is the name which the Mohammedans give to Abraham’s father, named in scripture Terah. However, some of their writers pretend that Azer was the son of Terah,1 and D’Herbelot says that the Arabs always distinguish them in their genealogies as different persons; but that because Abraham was the son of Terah according to Moses, it is therefore supposed (by European writers) that Terah is the same with the Azer of the Arabs.2 How true this observation may be in relation to some authors, I cannot say, but I am sure it cannot be true of all; for several Arab and Turkish writers expressly make Azer and Terah the same person.3 Azer, in ancient times, was the name of the planet Mars, and the month of March was so called by the most ancient Persians; for the word originally signifying fire (as it still does,) it was therefore given by them and the Chaldeans to that planet,4 which partaking, as was supposed, of a fiery nature, was acknowledged by the Chaldeans and Assyrians as a god or planetary deity, whom in old times they worshipped under the form of a pillar: whence Azer became a name among the nobility, who esteemed it honourable to be denominated from their gods,5 and is found in the composition of several Babylonish names. For these reasons a learned author supposes Azer to have been the heathen name of Terah, and that the other was given him on his conversion.6 Al Beidâwi confirms this conjecture, saying that Azer was the name of the idol which he worshipped. It may be observed that Abraham’s father is also called Zarah in the Talmud and Athar by Eusebius. 1 Tarîkh Montakhab, apud D’Herbel. Bibl. Orient. p. 12. 2 D’Herbel. ibid. 3 Al Beidâwi, Jallalo’ddin, Yahya, Ebn Shohnah, Mirat Kainat, &c. Vide etiam Pharhang Jehang-hiri, apud Hyde de Rel. Vet. Persar. p. 68. 4 Hyde, ibid. p. 63. 5 Idem, ibid. p. 64. 6 Idem, ibid. p. 62. m That Azer, or Terah, was an idolater is allowed on all hands; nor can it be denied, since he is expressly said in scripture to have served strange gods.7 The eastern authors unanimously agree that he was a statuary, or carver of idols; and he is represented as the first who made images of clay, pictures only having been in use before,8 and taught that they were to be adored as gods.9 However, we are told his employment was a very honourable one,10 and that he was a great lord, and in high favour with Nimrod, whose son-in-law he was,11 because he made his idols for him, and was excellent in his art. Some of the Rabbins say Terah was a priest, and chief of the order.12 7 Josh. xxiv. 2, 14. 8 Epiphan. adv. Hær. l. r, p. 7, 8. 9 Suidas in Lexico, voce Žepúx. 10 Vide Hyde, ubi sup. p. 63. 11 D’Herbel. ubi sup. 12 Shalshel. hakkab. p. 94.				And remember when Abraham said to his father Azar,18 Takest thou images as gods? Verily, I see that thou and thy people are in manifest error.	18 Azar. This form is probably borrowed from Athar, as Terah is called by Eusebius. See Maracci Prodr. iv. 90. Compare a similar narrative (Midr. Rabbah on Gen. par. 17) in which Abraham is given over by his idolatrous father Zarah to Nimrod, who says, "We will adore the Fire:" "Rather," said Abraham, "the water which puts out fire." "The Water then"–"Rather the clouds that bear the water." "The Clouds then"–"Rather the wind which scatters the clouds." "The Wind then"–"Rather man who endures the wind." Whereupon Abraham was thrown into the furnace. It is quite possible that in what follows, Muhammad may have intended to imply that Abraham had renounced the Sabian starworship of his fathers, and to vindicate him from the habit of consulting the stars attributed to him by the Talmudists. Shabbath, fol. 156, col. 1. "Abraham replied, I have consulted my Astrology." Comp. Rashi on Gen. xv. 5. See Maim. Yad Hachaz. vii. 6.
89	75	6	And thus did we show unto Abraham the kingdom of heaven and earth, that he might become one of those who firmly believe.n	n That is, we gave him a right apprehension of the government of the world and of the heavenly bodies, that he might know them all to be ruled by GOD, by putting him on making the following reflections.				And thus did we shew Abraham the kingdom of the Heavens and of the Earth,19 that he might be stablished in knowledge.	19 Comp. Gen. xv. 5.
89	76	6	And when the night overshadowed him, he saw a star, and he said, This is my LORD;o but when it set, he said, I like not gods which set.	o Since Abraham’s parents were idolaters, it seems to be a necessary consequence that himself was one also in his younger years; the scripture not obscurely intimates as much,1 and the Jews themselves acknowledge it.2 At what age he came to the knowledge of the true God and left idolatry, opinions are various. Some Jewish writers tell us he was then but three years old,3 and the Mohammedans likewise suppose him very young, and that he asked his father and mother several shrewd questions when a child.4 Others, however, allow him to have been a middle-aged man at that time.5 Maimonides, in particular, and R. Abraham Zacuth think him to have been forty years old, which age is also mentioned in the Korân. But the general opinion of the Mohammedans is that he was about fifteen or sixteen.6 As the religion wherein Abraham was educated was the Sabian, which consisted chiefly in the worship of the heavenly bodies,7 he is introduced examining their nature and properties, to see whether they had a right to the worship which was paid them or not; and the first which he observed was the planet Venus, or, as others will have it, Jupiter.8 This method of Abraham’s attaining to the knowledge of the supreme Creator of all things, is conformable to what Josephus writes, viz.: That he drew his notions from the changes which he had observed in the earth and the sea, and in the sun and the moon, and the rest of the celestial bodies; concluding that they were subject to the command of a superior power, to whom alone all honour and thanks are due.9 The story itself is certainly taken from the Talmud.10 Some of the commentators, however, suppose this reasoning of Abraham with himself was not the first means of his conversion, but that he used it only by way of argument to convince the idolaters among whom he then lived. 1 Vide Josh. xxiv. 2, 14, and Hyde, ubi sup. p. 59. 2 Joseph. Ant. l. I, c. 7. Maimon. More Nev. part iii. c. 29, et Yad Hazzak. de Id. c. I, &c. 3 Tanchuma, Talmud, Nedarim, 32, I, et apud Maimon. Yad Hazz. ubi sup. 4 Vide D’Herbel. Bibl. Orient. Art. Abraham. 5 Maimon. ubi sup. R. Abr. Zacuth in Sefer Juchasin, Shalshel. hakkab, &c. 6 Vide Hyde, ubi sup. p. 60, 61, et Hotting. Smegma Orient. p. 290, &c. Genebr. in Chron. 7 See the Prelim. Disc. Sect. I. p. 11. 8 Al Beidâwi. 9 Joseph. Ant. l. I, c. 7. 10 R. Bechai, in Midrash. Vide Bartolocc. Bibl. Rabb. part i. p. 640.				And when the night overshadowed him, he beheld a star. "This," said he, "is my Lord:" but when it set, he said, "I love not gods which set."
89	77	6	And when he saw the moon rising, he said, This is my LORD; but when he saw it set, he said, Verily if my LORD direct me not, I shall become one of the people who go astray.					And when he beheld the moon uprising, "This," said he, "is my Lord:" but when it set, he said, "Surely, if my Lord guide me not, I shall surely be of those who go astray."
89	78	6	And when he saw the sun rising, he said, This is my LORD, this is the greatest; but when it set, he said, O my people, verily I am clear of that which ye associate with God:					And when he beheld the sun uprise, he said, "This is my Lord; this is greatest." But when it set, he said, "O my people! I share not with you the guilt of joining gods with God;
89	79	6	I direct my face unto him who hath created the heavens and the earth; I am orthodox, and am not one of the idolaters.					I turn my face to him who hath created the Heavens and the Earth, following the right religion:20 I am not one of those who add gods to God."	20 See Sura xxi. 52.
89	80	6	And his people disputed with him: and he said, Will ye dispute with me concerning GOD? since he hath now directed me, and I fear not that which ye associate with him, unless that my LORD willeth a thing; for my LORD comprehendeth all things by his knowledge:p will ye not therefore consider?	p That is, I am not afraid of your false gods, which cannot hurt me, except GOD permitteth it, or is pleased to afflict me himself.				And his people disputed with him.–He said: "Dispute ye with me about God, when He hath guided me? And I fear not the deities whom ye join with Him, for only by the will of my Lord have they any power:21 My Lord embraceth all things in His knowledge. Will ye not then consider?	21 Lit. unless that my Lord shall will anything.
89	81	6	And how should I fear that which ye associate with God, since ye fear not to have associated with GOD that concerning which he hath sent down unto you no authority? which therefore of the two parties is the more safe, if ye understand aright?					And how should I fear what ye have joined with God, since ye fear not for having joined with Him that for which He hath sent you down no warranty? Which, therefore, of the two parties is more worthy of safety? Know ye that?
89	82	6	They who believe, and clothe not their faith with injustice,q they shall enjoy security, and they are rightly directed.	q By injustice, in this place, the commentators understand idolatry, or open rebellion against GOD.				They who believe, and who clothe not their faith with error.22 theirs is safety, and they are guided aright."	22 Or, confuse not their faith with wrong, injustice, i.e. idolatry.
89	83	6	And this is our argument wherewith we furnished Abraham that he might make use of it against his people: we exalt unto degrees of wisdom and knowledge whom we please; for thy LORD is wise and knowing.					This is our reasoning with which we furnished Abraham against his people: We uplift to grades of wisdom whom we will; Verily thy Lord is Wise, Knowing.
89	84	6	And we gave unto them Isaac and Jacob; we directed them both: and Noah had we before directed, and of his posterityr David and Solomon; and Job,s and Joseph, and Moses, and Aaron: thus do we reward the righteous:	r Some refer the relative his to Abraham, the person chiefly spoken of in this passage; some to Noah, the next antecedent, because Jonas and Lot were not (say they) of Abraham’s seed; and others suppose the persons named in this and the next verse are to be understood as the descendants of Abraham, and those in the following verse as those of Noah.11 11 Al Beidâwi. s The Mohammedans say he was of the race of Esau. See chapters 21 and 38.				And we gave him Isaac and Jacob, and guided both aright; and we had before guided Noah; and among the descendants of Abraham, David and Solomon, and Job and Joseph, and Moses and Aaron: Thus do we recompense the righteous:
89	85	6	and Zacharias, and John, and Jesus, and Elias;t all of them were upright men:	t See chapter 37.				And Zachariah, John, Jesus, and Elias: all were just persons:
89	86	6	and Ismael, and Elisha,u and Jonas,u and Lot;y all these have we favored above the rest of the world;	u This prophet was the successor of Elias, and, as the commentators will have it, the son of Okhtûb, though the scripture makes him the son of Shaphat. x See chapters 10, 21, and 37. y See chapter 7, &c.				And Ismael and Elisha and Jonas and Lot: all these have we favoured above mankind:
89	87	6	and also divers of their fathers, and their issue, and their brethren; and we chose them, and directed them into the right way.					And some of their fathers, and of their offspring, and of their brethren: and we chose them, and guided them into the straight way.
89	88	6	This is the direction of GOD, he directeth thereby such of his servants as he pleaseth; but if they had been guilty of idolatry, that which they wrought would have become utterly fruitless unto them.					This is God's guidance: He guideth by it such of his servants as he will: But if they join others god with Him, vain assuredly shall be all their works.
89	89	6	Those were the persons unto whom we gave the scripture, and wisdom, and prophecy; but if thesez believe not therein, we will commit the care of them to a people who shall not disbelieve the same.	z That is, the Koreish.1 1 Idem.				These are they to whom we gave the Scripture and Wisdom and Prophecy: but if these their posterity believe not therein, we will entrust these gifts to a people who will not disbelieve therein.
89	90	6	Those were the persons whom GOD hath directed, therefore follow their direction. Say unto the inhabitants of Mecca, I ask of you no recompense for preaching the Koran; it is no other than an admonition unto all creatures.		The Secret of Divine Civilization, p. 13 link	MG: No pay do I ask of you for this...		These are they whom God hath guided: follow therefore their guidance. SAY: No pay do I ask of you for this:23 Verily it is no other than the teaching for all creatures.	23 Koran.
89	91	6	They make not a due estimation of GOD,a when they say, GOD hath not sent down unto man anything at all:b Say, Who sent down the book which Moses brought, a light and a direction unto men; which ye transcribe on papers, whereof ye publish some part, and great part whereof ye conceal? and ye have been taught by Mohammed what ye knew not, neither your fathers. Say, GOD sent it down: then leave them to amuse themselves with their vain discourse.	a That is, they know him not truly, nor have just notions of his goodness and mercy towards man. The persons here meant, according to some commentators, are the Jews, and according to others, the idolaters.2 2 Idem. This verse and the two next, as Jallalo’ddin thinks, were revealed at Medina. b By these words the Jews (if they were the persons meant) chiefly intended to deny the Korân to be of divine revelation, though they might in strictness insist that GOD never revealed, or sent down, as the Korân expresses it, any real composition or material writing from heaven in the manner that Mohammed pretended his revelations were delivered,3 if we except only the Decalogue, GOD having left to the inspired penmen not only the labour of writing, but the liberty, in a great measure at least, of putting the truths into their own words and manner of expression. 3 See the Prelim. Disc. Sect. III. p. 50, &c.	Kitáb-i-Íqán, part I, paragraph 43, p. 42 link Kitáb-i-Íqán, part II, paragraph 146, p. 135 link Tablets of Bahá’u’lláh Revelaed after the Kitáb-i-Aqdas (Tarazát (Ornaments), within pp. 31-44) link	Say: It is God; then leave them to entertain themselves with their cavilings. (repeat) BWC: Say, it is God, then leave them to entertain themselves with their cavillings.		No just estimate do they form of God when they say, "Nothing hath God sent down to man." SAY: Who sent down the Book which Moses brought, a light and guidance to man, which ye set down on paper, publishing part, but concealing most: though ye have now been taught that which neither ye nor your fathers knew? SAY: It is God: then leave them in their pastime of cavillings.24	24 This verse and the following were probably added at Medina after the Hejira; at least it is difficult to conceive that Muhammad would have ventured thus to have written at Mecca.
89	92	6	This book which we have sent down is blessed; confirming that which was revealed before it; and is delivered unto thee that thou mayest preach it unto the metropolis of Mecca and to those who are round about it. And they who believe in the next life will believe therein, and they will diligently observe their times of prayer.					And this Book which we have sent down is blessed, confirming that which was before it; and in order that thou mightest warn the mother-city and those who dwell round about it. They who believe in the next life will believe in It, and will keep strictly to their Prayers.
89	93	6	Who is more wicked than he who forgeth a lie concerning GOD?c or saith This was revealed unto me; when nothing hath been revealed unto him?d and who saith, I will produce a revelation like unto that which GOD hath sent down?e If thou didst see when the ungodly are in the pangs of death, and the angelsf reach out their hands saying, Cast forth your souls; this day shall ye receive an ignominious punishment for that which ye have falsely spoken concerning GOD; and because ye have proudly rejected his signs.	c Falsely pretending to have received revelations from him, as did Moselama, al Aswad al Ansi, and others. d As did Abda’llah Ebn Saad Ebn Abi Sarah, who for some time was the prophet’s amanuensis, and when these words were dictated to him as revealed, viz., We created man of a purer kind of clay, &c.,4 cried out, by way of admiration, Blessed be GOD the best Creator! and being ordered by Mohammed to write these words down also, as part of the inspired passage, began to think himself as great a prophet as his master.5 Whereupon he took upon himself to corrupt and alter the Korân according to his own fancy, and at length apostatizing, was one of the ten who were proscribed at the taking of Mecca,6 and narrowly escaped with life on his recantation, by the interposition of Othmân Ebn Affán, whose foster-brother he was.7 4 Kor. c. 23. 5 Al Beidâwi. 6 See the Prelim. Disc. p. 43. 7 Vide Abulfeda, Vit. Moh. p. 109. e For some Arabs, it seems, had the vanity to imagine, and gave out, that, if they pleased, they could write a book nothing inferior to the Korân. f See before, p. 94, note b.				But is any more wicked than he who deviseth a lie of God, or saith, "I have had a revelation," when nothing was revealed to him?25 And who saith, "I can bring down a book like that which God hath sent down"? But couldst thou see when the ungodly are in the floods of death, and the angels reach forth their hands, saying, "Yield up your souls:–this day shall ye be recompensed with a humiliating punishment for your untrue sayings about God, and for proudly rejecting his signs!"	25 This verse is said to have been revealed at Medina and to be aimed at the false prophets Moseilama, Aswad and Amsi; also at Abdallah Ibn Saad, Muhammad's secretary, who for corrupting the sacred text and apostacy, was one of the ten proscribed at the taking of Mecca.
89	94	6	And now are ye come unto us alone,g as we created you at first,h and ye have left that which we had bestowed on you, behind your backs; neither do we see with you your intercessors,i whom ye thought to have been partners with God among you: now is the relation between you cut off, and what ye imagined hath deceived you.k	g That is, without your wealth, your children, or your friends, which ye so much depended on in your lifetime. h i.e., Naked and helpless. Or false gods. k Concerning the intercession of your idols, or the disbelief of future rewards and punishments.				"And now are ye come back to us, alone, as we created you at first, and ye leave behind you the good things which we had given you, and we see not with you your intercessors whom ye regarded as the companions of God among you. There is a severance between you now, and those whom ye regarded as partners with God have deserted you."
89	95	6	GOD causeth the grain and the date-stone to put forth: he bringeth forth the living from the dead, and he bringeth forth the dead from the living.l This is GOD. Why therefore are ye turned away from him?	l See chapter 3, p. 34.				Verily God causeth the grain and the date stone to put forth: He bringeth forth the living from the dead, and the dead from the living! This is God! Why, then, are ye turned aside from Him?
89	96	6	He causeth the morning to appear; and hath ordained the night for rest, and the sun and the moon for the computing of time. This is the disposition of the mighty, the wise God.					He causeth the dawn to appear, and hath ordained the night for rest, and the sun and the moon for computing time! The ordinance of the Mighty, the Wise!
89	97	6	It is he who hath ordained the stars for you, that ye may be directed thereby in the darkness of the land and of the sea. We have clearly shown forth our signs, unto people who understand.					And it is He who hath ordained the stars for you that ye may be guided thereby in the darknesses of the land and of the sea! clear have we made our signs to men of knowledge.
89	98	6	It is he who hath produced you from one soul; and hath provided for you a sure receptacle and a repository.m We have clearly shown forth our signs, unto people who are wise.	m Namely, in the loins of your fathers, and the wombs of your mothers.1 1 Al Beidâwi.				And it is He who hath produced you from one man, and hath provided for you an abode and resting-place!26 Clear have we made our signs for men of insight.	26 In the womb.
89	99	6	It is he who sendeth down water from heaven, and we have thereby produced the springing buds of all things, and have thereout produced the green thing, from which we produce the grain growing in rows, and palm-trees from whose branches proceed clusters of dates hanging close together; and gardens of grapes, and olives, and pomegranates, both like and unlike to one another. Look on their fruits, when they bear fruit, and their growing to maturity. Verily herein are signs, unto people who believe.					And it is He who sendeth down rain from Heaven: and we bring forth by it the buds of all the plants, and from them bring we forth the green foliage, and the close growing grain, and palm trees with sheaths of clustering dates, and gardens of grapes, and the olive and the pomegranate, like and unlike.27 Look ye on their fruits when they fruit and ripen. Truly herein are signs unto people who believe.	27 Of all sorts.
89	100	6	Yet they have set up the geniin as partners with GOD, although he created them: and they have falsely attributed unto him sons and daughters,o without knowledge. Praise be unto him; and far be that from him which they attribute unto him!	n This word signifies properly the genus of rational, invisible beings, whether angels, devils, or that intermediate species usually called genii. Some of the commentators therefore, in this place, understand the angels, whom the pagan Arabs worshipped; and others the devils, either because they became their servants by adoring idols at their instigation, or else because, according to the Magian system, they looked on the devil as a sort of creator, making him the author and principle of all evil, and GOD the author of good only.2 2 Idem. o See the Prelim. Discourse, p. 14 and 30.				Yet have they assigned the Djinn to God as his associates, though He created them; and in their ignorance have they falsely ascribed to him sons and daughters. Glory be to Him! And high let Him be exalted above that which they attribute to Him!
89	101	6	He is the maker of heaven and earth: how should he have issue since he hath no consort? he hath created all things, and he is omniscient.					Sole maker of the Heavens and of the Earth! how, when He hath no consort, should He have a son? He hath created everything, and He knoweth everything!
89	102	6	This is GOD your LORD; there is no GOD but he, the creator of all things; therefore serve him: for he taketh care of all things.					This is God your Lord. There is no God but He, the creator of all things: therefore worship Him alone;–and He watcheth over all things.
89	103	6	The sight comprehendeth him not, but he comprehendeth the sight; he is the gracious,p the wise.	p Or, as the word may be translated, the incomprehensible.3 3 Idem.	Kitáb-i-Íqán, part II, paragraph 104, p. 98 link Kitáb-i-Íqán, part II, paragraph 182, p. 170 link Selections from the Writings of the Báb (7 Prayers and Meditations, within pp. 202-204) link Bahá’í Prayers (“Praise and Gratitude” section) by the Báb link Some Answered Questions (Chapter 37, within pp. 146-151) link	No vision taketh in Him, but He taketh in all vision; He is the Subtile, the All-Perceiving. (repeat) BWC: No vision taketh in Him but He taketh in all vision. He is the Subtile, the All-Perceiving. BWC: No vision taketh in Him, but He taketh in all vision. He is the Subtile, the All-Perceiving. LCB: The eyes see Him not, but He seeth the eyes. He is the Omniscient, the Knower.		No vision taketh in Him, but He taketh in all vision:28 and He is the Subtile, the All-informed.	28 Lit. attaineth to. Mr. Lane renders, "the eyes see not Him, but He seeth the eyes."
89	104	6	Now have evident demonstrations come unto you from your LORD; whoso seeth them, the advantage thereof will redound to his own soul: and whoso is wilfully blind, the consequence will be to himself. I am not a keeper over you.					Now have proofs that may be seen, come to you from your Lord; whoso seeth them, the advantage will be his own: and whoso is blind to them, his own will be the loss: I am not made a keeper over you.
89	105	6	Thus do we variously explain our signs; that they may say, Thou hast studied diligently;q and that we may declare them unto people of understanding.	q That is, Thou hast been instructed by the Jews and Christians in these matters, and only retailest to us what thou hast learned of them. For this the infidels objected to Mohammed, thinking it impossible for him to discourse on subjects of so high a nature, and in so clear and pertinent a manner, without being well versed in the doctrines and sacred writings of those people.				Thus variously do we apply our signs,29 that they may say, "Thou hast studied deep:" and that to people of understanding we may make them clear.	29 The verses of the Koran.
89	106	6	Follow that which hath been revealed unto thee from thy LORD; there is no GOD but he: retire therefore from the idolaters.					Follow thou that which hath been revealed to thee by thy Lord: there is no god but He! and withdraw from those who join other gods with Him.
89	107	6	If GOD had so pleased, they had not been guilty of idolatry. We have not appointed thee a keeper over them; neither art thou a guardian over them.					Had God pleased, they had not joined other gods with Him: and we have not made thee keeper over them, neither art thou a guardian over them.
89	108	6	Revile not the idols which they invoke besides GOD, lest they maliciously revile GOD, without knowledge. Thus have we prepared for every nation their works: hereafter unto GOD shall they return, and he shall declare unto them that which they have done.					Revile not those whom they call on beside God,30 lest they, in their ignorance, despitefully revile Him. Thus have we planned out their actions for every people; then shall they return to their Lord, and He will declare to them what those actions have been.	30 Comp. Ex. xxii. 28.
89	109	6	They have sworn by GOD, by the most solemn oath, that if a sign came unto them, they would certainly believe therein: Say, Verily signs are in the power of GOD alone; and he permitteth you not to understand, that when they come, they will not believe.r	r In this passage Mohammed endeavours to excuse his inability of working a miracle, as had been demanded of him; declaring that GOD did not think fit to comply with their desires; and that if he had so thought fit, yet it had been in vain, because if they were not convinced by the Korân, they would not be convinced by the greatest miracle.4 4 Confer Luke xvi. 31.				With their most solemn oath have they sworn by God, that if a sign come unto them they will certainly believe it; SAY: Signs are in the power of God alone; and He teacheth you not thereby, only because when they were wrought, ye did not believe.31	31 Notwithstanding this disclaimer, the Muslim tradition, etc. speak of many of their Prophet's miracles. See Maracci's Prodr. p. ii. p. 16, and 30 46.
89	110	6	And we will turn aside their hearts and their sight from the truth, as they believed not thereins the first time; and we will leave them to wander in their error.	s i.e., In the Korân.				And we will turn their hearts and their eyes away from the truth, because they did not believe therein at first, and we will leave them in their transgressions, wandering in perplexity.
89	111	6	(VIII.) And though we had sent down angels unto them, and the dead had spoken unto them, and we had gathered together before them all things in one view;t they would not have believed, unless GOD had so pleased: but the greater part of them know it not.	t For the Meccans required that Mohammed should either show them an angel descending from heaven in their sight, or raise their dead fathers, that they might discourse with them, or prevail on GOD and his angels to appear to them in a body.				And though we had sent down the angels to them, and the dead had spoken to them, and we had gathered all things about them in tribes, they had not believed, unless God had willed it! but most of them do not know it.
89	112	6	Thus have we appointed unto every prophet an enemy; the devils of men, and of genii: who privately suggest the one to the other specious discourses to deceive; but if thy LORD pleased, they would not have done it. Therefore leave them, and that which they have falsely imagined;					Thus have we given an enemy to every prophet Satans among men and among Djinn: tinsel discourses do they suggest the one to the other, in order to deceive: and had thy Lord willed it, they would not have done it. Therefore, leave them and their vain imaginings–
89	113	6	and let the hearts of those be inclined thereto, who believe not in the life to come; and let them please themselves therein, and let them gain that which they are gaining.					And let the hearts of those who believe not in the life to come incline thereto, and let them find their content in this, and let them gain what they are gaining.
89	114	6	Shall I seek after any other judge besides GOD to judge between us? It is he who hath sent down unto you the book of the Koran distinguishing between good and evil; and they to whom we gave the scripture know that it is sent down from thy LORD, with truth. Be not therefore one of those who doubt thereof.					What! shall I seek other judge than God, when it is He who hath sent down to you the distinguishing Book? They to whom we have given the Book know that it is sent down from thy Lord with truth. Be not thou then of those who doubt.
89	115	6	The words of thy LORD are perfect, in truth and justice; there is none who can change his words:u he both heareth and knoweth.	u Some interpret this of the immutability of GOD’S decree, and the certainty of his threats and promises; others, of his particular promise to preserve the Korân from any such alterations or corruptions as they imagine to have happened to the Pentateuch and the Gospel;1 and others, of the unalterable duration of the Mohammedan law, which they hold is to last till the end of the world, there being no other prophet, law, or dispensation to be expected after it. 1 See the Prelim. Disc. p. 58, and Kor. c. 15.				And the words of thy Lord are perfect in truth and in justice: none can change his words: He is the Hearing, Knowing.
89	116	6	But if thou obey the greater part of them who are in the earth, they will lead thee aside from the path of GOD: they follow an uncertain opinion only,x and speak nothing but lies;	x Imagining that the true religion was that which their idolatrous ancestors professed.				But if thou obey most men in this land, from the path of God will they mislead thee: they follow but a conceit, and they are only liars.
89	117	6	verily thy LORD well knoweth those who go astray from his path, and well knoweth those who are rightly directed.					Thy Lord! He best knoweth those who err from his path, and He knoweth the rightly guided.
89	118	6	Eat of that whereon the name of GOD hath been commemorated,y if ye believe in his signs:	y See chap. 2, p. 18, and chap. 5, p. 73.				Eat32 of that over which the name of God hath been pronounced, if ye believe in his signs.	32 Verses 118-121 seem misplaced, and should probably follow 154.
89	119	6	and why do ye not eat of that whereon the name of GOD hath been commemorated? since he hath plainly declared unto you what he hath forbidden you; except that which ye be compelled to eat of by necessity; many lead others into error, because of their appetites, being void of knowledge; but thy LORD well knoweth who are the transgressors.					And why eat ye not of that over which the name of God hath been pronounced, since He hath made plain to you what He hath forbidden you, save as to that which is forced upon you? But indeed many mislead others by their appetites, through lack of knowledge. Verily, thy Lord! He best knoweth the transgressors.
89	120	6	Leave both the outside of iniquity and inside thereof:z for they who commit iniquity shall receive the reward of that which they shall have gained.	z That is, both open and secret sins.				And abandon the semblance of wickedness, and wickedness itself.33 They, verily, whose only acquirement is iniquity, shall be rewarded for what they shall have gained.	33 Lit. the outside of iniquity and its inside. Some understand these words of open sins, and secret sins.
89	121	6	Eat not therefore of that whereon the name of GOD hath not been commemorated; for this is certainly wickedness: but the devils will suggest unto their friends, they they dispute with you concerning this precept; but if ye obey them, ye are surely idolaters.					Eat not therefore of that on which the name of God has not been named, for that is assuredly a crime: the Satans will indeed suggest to their votaries to wrangle with you; but if ye obey them, ye will indeed be of those who join gods with God.
89	122	6	Shall he who hath been dead, and whom we have restored unto life, and unto whom we have ordained a light, whereby he may walk among men, be as he whose similitude is in darkness, from whence he shall not come forth?a Thus was that which the infidels are doing prepared for them.	a The persons primarily intended in this passage, were Hamza, Mohammed’s uncle, and Abu Jahl; others, instead of Hamza, name Omar, or Ammâr	Kitáb-i-Íqán, part II, paragraph 129, p. 121 link Gems of Divine Mysteries, p. 50, paragraph 68 link	Shall the dead, whom We have quickened, and for whom we have ordained a light whereby he may walk among men, be like him, whose likeness is in the darkness, whence he will not come forth? BWC: Shall the dead whom We have quickened, and for whom We have ordained a light whereby he may walk amongst men, be like him whose likeness is in the darkness, whence he will not come forth?		Shall the dead, whom we have quickened, and for whom we have ordained a light whereby he may walk among men, be like him, whose likeness is in the darkness, whence he will not come forth? Thus have the doings of the unbelievers been prepared for them.
89	123	6	And thus have we placed in every city chief leaders of the wicked men thereof,b that they may act deceitfully therein; but they shall act deceitfully against their own souls only; and they know it not.	b In the same manner as we have done in Mecca.				Even so have we placed in every city, ringleaders of its wicked ones, to scheme therein: but only against themselves shall they scheme! and they know it not.
89	124	6	And when a signc cometh unto them, they say, We will by no means believe until a revelation be brought unto us, like unto that which hath been delivered unto the messengers of GOD.d GOD best knoweth whom he will appoint for his messenger.e Vileness in the sight of GOD shall fall upon those who deal wickedly, and a grievous punishment, for that they have dealt deceitfully.	c i.e., Any verse or passage of the Korân. d These were the words of the Koreish, who thought that there were persons among themselves more worthy of the honour of being GOD’S messenger than Mohammed. e Literally, Where he will place his commission. GOD, says al Beidâwi, bestows not the gift of prophecy on any one on account of his nobility or riches, but for their spiritual qualifications; making choice of such of his servants as he pleases, and who he knows will execute their commissions faithfully.				And when a sign cometh to them they say, "We will not believe, till the like of what was accorded to the apostles of God, be accorded to us." God best knoweth where to place his mission. Disgrace with God, and a vehement punishment shall come on the transgressors for their crafty plottings.
89	125	6	And whomsoever GOD shall please to direct, he will open his breast to receive the faith of Islam: but whomsoever he shall please to lead into error, he will render his breast straight and narrow, as though he were climbing up to heaven.f Thus doth GOD inflict a terrible punishment on those who believe not.	f Or had undertaken the most impossible thing in the world. In like manner shall the heart of such a man be incapable of receiving the truth.				And whom God shall please to guide, that man's breast will He open to Islam; but whom He shall please to mislead, strait and narrow will He make his breast, as though he were mounting up into the very Heavens! Thus doth God inflict dire punishment on those who believe not.
89	126	6	This is the right way of thy LORD. Now have we plainly declared our signs unto those people who will consider.					And this is the right way of thy Lord. Now have we detailed our signs unto those who will consider.
89	127	6	They shall have a dwelling of peace with their LORD, and he shall be their patron, because of that which they have wrought.		Kitáb-i-Íqán, part II, paragraph 188, p. 175 link Memorials of the Faithful (within pp. 102-106, Ustád `Alí-Akbar-i-Najjar) link	For them is an Abode of Peace with their Lord! and He shall be their Protector because of their works. MG: For them is an abode of peace with their Lord.		For them is a dwelling of peace with their Lord! and in recompense for their works, shall he be their protector.
89	128	6	Think on the day whereon God shall gather them all together, and shall say, O company of genii,g ye have been much concerned with mankind;h and their friends from among mankind shall say, O LORD, the one of us hath received advantage from the other,i and we are arrived at our limited termk which thou hast appointed us. God will say, Hell fire shall be your habitation, therein shall ye remain forever; unless as GOD shall please to mitigate your pains,l for thy LORD is wise and knowing.	g That is, of devils.1 1 Al Beidâwi. h In tempting and seducing them to sin. i The advantage which men received from the evil spirits, was their raising and satisfying their lusts and appetites; and that which the latter received in return, was the obedience paid them by the former, &c.2 2 Idem, Jallalo’ddin. k viz., The day of resurrection, which we believed not in the other world. l The commentators tell us that this alleviation of the pains of the damned will be when they shall be taken out of the fire to drink the boiling water,3 or to suffer the extreme cold, called al Zamharîr, which is to be one part of their punishment; but others think the respite which God will grant to some before they are thrown into hell, is here intended.4 According to the exposition of Ebn Abbas, these words may be rendered, Unless him whom GOD shall please to deliver thence.5 3 Jallalo’ddin. 4 Al Beidâwi. 5 See the Prelim. Disc. Sect. IV. p. 72, &c.				On the day whereon God shall gather them all together . . . "O race of Djinn," will He say, "much did ye exact from mankind." And their votaries from among men shall say, "O our Lord! we rendered one another mutual services: but we have reached our set term, which thou hast set for us." He will say, "Your abode the fire! therein abide ye for ever: unless as God shall will." Verily, thy Lord is Wise, Knowing.
89	129	6	Thus do we set some of the unjust over others of them, because of that which they have deserved.					Even thus place we some of the wicked over others, as the meed of their doings.
89	130	6	O company of genii and men, did not messengers from among yourselves come unto you,m rehearsing my signs unto you, and forewarning you of the meeting of this your day? They shall answer, We bear witness against ourselves: the present life deceived them: and they shall bear witness against themselves that they were unbelievers.	m It is the Mohammedan belief that apostles were sent by GOD for the conversion both of genii and of men; being generally of humane race (as Mohammed, in particular, who pretended to have a commission to preach to both kinds); according to this passage, it seems there must have been prophets of the race of genii also, though their mission be a secret to us.				O race of Djinn and men! came not apostles to you from among yourselves, rehearsing my signs to you, and warning you of the meeting of this your day? They shall say, "We bear witness against ourselves." This world's life deceived them; and they shall bear witness against themselves that they were infidels:–
89	131	6	This hath been the method of God's dealing with his creatures, because thy LORD would not destroy the cities in their iniquity, while their inhabitants were careless.n	n Or considered not their danger; but GOD first sent some prophet to them to warn them of it, and to invite them to repentance.				This,34 because thy Lord would not destroy the cities in their sin, while their people were yet careless.	34 That is, God's method of dealing with the guilty was to send apostles previous to the execution of his judgments.
89	132	6	Every one shall have degrees of recompense of that which they shall do; for thy LORD is not regardless of that which they do,					And for all, are grades of recompense as the result of their deeds; and of what they do, thy Lord is not regardless.
89	133	6	and thy LORD is self-sufficient and endued with mercy. If he pleaseth he can destroy you, and cause such as he pleaseth to succeed you, in like manner as he produced you from the posterity of other people.					And thy Lord is the Rich one, full of compassion! He can destroy you if He please, and cause whom He will to succeed you, as he raised you up from the offspring of other people:
89	134	6	Verily that which is threatened you, shall surely come to pass; neither shall ye cause it to fail.					Verily, that which is threatened you shall surely come to pass, neither shall ye weaken its might.
89	135	6	Say unto those of Mecca, O my people, act according to your power; verily I will act according to my duty:o and hereafter shall ye know	o That is, ye may proceed in your rebellion against GOD and your malice towards me, and be confirmed in your infidelity; but I will persevere to bear your insults with patience, and to publish those revelations which GOD has commanded me.1 1 Al Beidâwi.				SAY: O my people! Act as ye best can: I verily will act my part, and hereafter shall ye know
89	136	6	whose will be the reward of paradise. The ungodly shall not prosper.					Whose will be the recompense of the abode! Verily, the ungodly shall not prosper.
89	137	6	Those of Mecca set apart unto GOD a portion of that which he hath produced of the fruits of the earth, and of cattle; and say, This belongeth unto GOD (according to their imagination), and this unto our companions.p And that which is destined for their companions cometh not unto GOD; yet that which is set apart unto GOD cometh unto their companions.q How ill do they judge!	p i.e., Our idols. In which sense this word is to be taken through the whole passage. q As to this custom of the pagan Arabs, see the Prelim. Disc. Sect. I. p. 13. To what is there said we may add, that the share set apart for GOD was employed chiefly in relieving the poor and strangers; and the share of the idols, for paying their priests, and providing sacrifices for them.2 2 Idem, Jallalo’ddin.				Moreover, they set apart a portion of the fruits and cattle35 which he hath produced, and say, "This for God"–so deem they–"And this for his companions, whom we associate with Him." But that which is for these companions of theirs, cometh not to God; yet that which is for God, cometh to the companions! Ill do they judge.	35 It appears to have been the custom of the idolatrous Arabs to set apart one portion of their fields for the Supreme God, and the other for the inferior gods represented by their idols. If any of the fruit happened to fall from the part consecrated to the idols into that consecrated to God, they restored it, but if the reverse occurred, they gave it to the idols. God, said they, is rich and can dispense with it. The secret, however, was that the idols' portion was reserved for the priests, Beidhawi. Freytag mentions the names of 73 idols worshipped by the Arab tribes, previous to Islam (Einl. pp. 270 and 342 357) and generally with Allah, as Supreme God.
89	138	6	In like manner have their companions induced many of the idolaters to slay their children,r that they might bring them to perdition, and that they might render their religion obscure and confused unto them.s But if GOD had pleased, they had not done this: therefore leave them and that which they falsely imagine.	r Either by that inhuman custom, which prevailed among those of Kendah and some other tribes, of burying their daughters alive, so soon as they were born, if they apprehended they could not maintain them;3 or else be offering them to their idols, at the instigation of those who had the custody of their temples.4 3 See cap. 81. 4 Al Beidâwi. s By corrupting with horrid superstitions that religion which Ismael had left to his posterity.5 5 Idem.				Thus have the companion-gods induced many of these, who join them with God, to slay their children, that they might ruin them, and throw the cloak of confusion over their religion. But if God had pleased, they had not done this. Therefore, leave them and their devices.
89	139	6	They also say, These cattle and fruits of the earth are sacred; none shall eat thereof but who we pleaset (according to their imagination); and there are cattle whose backs are forbidden to be rode on, or laden with burdens;u and there are cattle on which they commemorate not the name of GOD when they slay them;x devising a lie against him; God shall reward them for that which they falsely devise.	t That is, those who serve our idols, and are of the male sex; for the women were not allowed to eat of them.6 6 Idem. u Which they superstitiously exempted from such services, in some particular cases, as they did the Bahîra, the Sâïba, and the Hâmi.7 7 See cap. 5, p. 86, and Prelim. Disc. Sect. V. x See c. 5, p. 73.				They also say, "These cattle and fruits are sacred: none may taste them but whom we please:" so deem they–"And there are cattle, whose backs should be exempt from labour." And there are cattle over which they do not pronounce the name of God: inventing in all this a lie against Him. For their inventions shall He reward them.
89	140	6	And they say, That which is in the bellies of these cattley is allowed to our males to eat, and is forbidden to our wives: but if it prove abortive, they they are both partakers thereof.z God shall give them the reward of their attributing these things to him: he is knowing and wise.	y That is, the foetus or embryos of the Bahîra and the Sâïba, which shall be brought forth alive. z For if those cattle cast their young, the women might eat thereof as well as the men.				And they say, "That which is in the wombs of these cattle is allowed to our males, and forbidden to our wives;" but if it prove abortive, both partake of it. God shall reward them for their distinctions! Knowing, Wise is He.
89	141	6	They are utterly lost who have slain their children foolishly,a without knowledge;b and have forbidden that which GOD hath given them for food, devising a lie against GOD. They have erred, and were not rightly directed.	a See above, note r. b Not having a due sense of GOD’S providence.				Lost are they who, in their ignorance, have foolishly slain their children, and have forbidden that which God hath given them for food, devising an untruth against God! Now have they erred; and they were not rightly guided.
89	142	6	He it is who produceth gardens of vines, both those which are supported on trails of wood, and those which are not supported,c and palm-trees, and the corn affording various food, and olives, and pomegranates, alike and unlike unto one another. Eat of their fruit, when they bear fruit, and pay the due thereof on the day whereon ye shall gather it;d but be not profuse,e for GOD loveth not those who are too profuse.	c Or, as some choose to interpret the words, Trees or plants which are planted by the labour of man, and those which grow naturally in the deserts and on mountains. d That is, give alms thereof to the poor. And these alms, as al Beidâwi observes, were what they used to give before the Zacât, or legal alms, was instituted, which was done after Mohammed had retired from Mecca, where this verse was revealed. Yet some are of another opinion, and for this very reason will have the verse to have been revealed at Medina. e i.e., Give not so much thereof in alms as to leave your own families in want, for charity begins at home.				He it is who produceth gardens of the vine trellised and untrellised, and the palm trees, and the corn of various food, and olives, and pomegranates, like and unlike. Eat of their fruit when they bear fruit, and pay the due thereof on the day of its ingathering: and be not prodigal, for God loveth not the prodigal.
89	143	6	And God hath given you some cattle fit for bearing of burdens, and some fit for slaughter only. Eat of what GOD hath given you for food; and follow not the steps of Satan, for he is your declared enemy.					And there are cattle for burdens and for journeys. Eat of what God hath given you for food; and follow not the steps of Satan, for he is your declared enemy.
89	144	6	Four pairf of cattle hath God given you; of sheep one pair, and of goats one pair. Say unto them, Hath God forbidden the two males, of sheep and of goats, or the two females; or that which the wombs of the two females contain? Tell me with certainty, if ye speak truth.	f Or, literally, eight males and females paired together; that is, four of each sex, and two of every distinct kind.				You have four sorts of cattle in pairs: of sheep a pair, and of goats a pair. SAY: Hath He forbidden the two males or the two females; or that which the wombs of the two females enclose? Tell me with knowledge, if ye speak the truth:
89	145	6	And of camels hath God given you one pair, and of oxen one pair. Say, Hath he forbidden the two males of these, or the two females; or that which the wombs of the two females contain?g Were ye present when GOD commanded you this? And who is more unjust than he who deviseth a lie against GOD,h that he may seduce men without understanding? Verily GOD directed not unjust people.	g In this passage Mohammed endeavours to convince the Arabs of their superstitious folly in making it unlawful, one while, to eat the males of these four kinds of cattle; another while, the females; and at another time, their young.1 1 Al Beidâwi. h The person particularly intended here, some say, was Amru Ebn Lohai, king of Hejâz, a great introducer of idolatry and superstition among the Arabs.2 2 Idem. See Prelim. Disc. p. 15, and Pocock Spec. p. 80.				And of camels a pair, and of oxen a pair. SAY: Hath He forbidden the two males or the two females; or that which the wombs of the two females enclose?36 Were ye witnesses when God enjoined you this? Who then is more wicked than he who, in his ignorance, inventeth a lie against God, to mislead men? God truly guideth not the wicked.	36 Comp. Sura [cxiv.] v. 102.
89	146	6	Say, I find not in that which hath been revealed unto me anything forbidden unto the eater, that he eat it not, except it be that which dieth of itself, or blood poured forth,i or swine's flesh: for this is an abomination: or that which is profane, having been slain in the name of some other than of GOD. But whoso shall be compelled by necessity to eat of these things, not lusting, nor wilfully transgressing, verily thy LORD will be gracious unto him and merciful.	i That is, fluid blood; in opposition to what the Arabs suppose to be also blood, but not fluid, as the liver and the spleen.3 3 Al Beidâwi, Jallalo’ddin.				SAY: I find not in what hath been revealed to me aught forbidden to the eater to eat, except it be that which dieth of itself, or blood poured forth, or swine's flesh; for this is unclean or profane, being slain in the name of other than God. But whoso shall be a forced partaker, if it be without wilfulness, and not in transgression,–verily, thy Lord is Indulgent, Merciful!
89	147	6	Unto the Jews did we forbid every beast having an undivided hoof; and of bullocks and sheep, we forbade them the fat of both; except that which should be on their backs, or their inwards,k or which should be intermixed with the bone.l This have we rewarded them with, because of their iniquity; and we are surely speakers of truth.	k See Levit. vii. 23, and iii. 16. l viz., The fat of the rumps or tails of sheep, which are very large in the east, a small one weighing ten or twelve pounds, and some no less than threescore.				To the Jews did we forbid every beast having an entire hoof, and of both bullocks and sheep we forbade them the fat, save what might be on their backs, or their entrails, and the fat attached to the bone. With this have we recompensed them, because of their transgression: and verily, we are indeed equitable.
89	148	6	If they accuse thee of imposture, say, Your LORD is endued with extensive mercy; but his severity shall not be averted from wicked people.					If they treat thee as an impostor, then SAY: Your Lord is of all-embracing mercy: but his severity shall not be turned aside from the wicked.
89	149	6	The idolaters will say, If GOD had pleased, we had not been guilty of idolatry, neither our fathers; and pretend that we have not forbidden them anything. Thus did they who were before them accuse the prophets of imposture, until they tasted our severe punishment. Say, Is there with you any certain knowledge of what ye allege, that ye may produce it unto us? Ye follow only a false imagination; and ye utter only lies.					They who add gods to God will say, "If God had pleased, neither we nor our fathers had given him companions, nor should we have interdicted anything." Thus did they who flourished before them charge with imposture, until they had tasted our severity! SAY: Have ye any knowledge that ye can produce to us? Verily, ye follow only a conceit: ye utter only lies!
89	150	6	Say, therefore, Unto GOD belongeth the most evident demonstration; for if he had pleased, he had directed you all.					SAY: Peremptory proof is God's! Had He pleased He had guided you all aright.
89	151	6	Say, Produce your witnesses, who can bear testimony that GOD hath forbidden this. But if they bear testimony of this, do not thou bear testimony with them, nor do thou follow the desires of those who accuse our signs of falsehood, and who believe not in the life to come, and equalize idols with their LORD.					SAY: Bring hither your witnesses who can witness that God hath forbidden these animals; but if they bear witness, witness not thou with them, nor witness to the conceits of those who charge our signs with falsehood, and who believe not in the life to come, and give equals to our Lord.
89	152	6	Say, Come;m I will rehearse that which your LORD hath forbidden you; that is to say, that ye be not guilty of idolatry, and that ye show kindness to your parents, and that ye murder not your children for fear lest ye be reduced to poverty; we will provide for you and them; and draw not near unto heinous crimes,n neither openly nor in secret; and slay not the soul which God hath forbidden you to slay, unless for a just cause.o This hath he enjoined you that ye may understand.	m This and the two following verses Jallalo’ddin supposes to have been revealed at Medina. n The original word signifies peculiarly fornication and avarice. o As for murder, apostacy, or adultery.4 4 Al Beidâwi.				SAY: Come, I will rehearse what your Lord hath made binding on you–that ye assign not aught to Him as partner; and that ye be good to your parents; and that ye slay not your children, because of poverty: for them and for you will we provide:37 and that ye come not near to pollutions, outward or inward:38 and that ye slay not anyone whom God hath forbidden you, unless for a just cause. This hath he enjoined on you, to the intent that ye may understand.	37 Comp. Sura xvii. 33, p. 167. 38 See verse 120 above.
89	153	6	And meddle not with the substance of the orphan, otherwise than for the improving thereof, until he attain his age of strength: and use a full measure, and a just balance. We will not impose a task on any soul beyond its ability. And when ye pronounce judgment observe justice, although it be for or against one who is near of kin, and fulfil the covenant of GOD. This hath God commanded you, that ye may be admonished;					And come not nigh to the substance of the orphan, but to improve it, until he come of age: and use a full measure, and a just balance: We will not task a soul beyond its ability. And when ye give judgment, observe justice, even though it be the affair of a kinsman, and fulfil the covenant of God. This hath God enjoined you for your monition–
89	154	6	and that ye may know that this is my right way: therefore follow it, and follow not the path of others, lest ye be scattered from the path of God. This hath he commanded you that ye may take heed.					And, "this is my right way." Follow it then; and follow not other paths lest ye be scattered from His path. This hath he enjoined you, that ye may fear Him.
89	155	6	We gave also unto Moses the book of the law; a perfect rule unto him who should do right, and a determination concerning all things needful, and a direction, and mercy; that the children of Israel might believe the meeting of their LORD.					Then39 gave we the Book to Moses–complete for him who should do right, and a decision for all matters, and a guidance, and a mercy, that they might believe in the meeting with their Lord.	39 This very abrupt transition to Jewish history seems to indicate that a passage between this and the preceding verse is lost.
89	156	6	And this book which we have now sent down is blessed; therefore follow it, and fear God that ye may obtain mercy:					Blessed, too, this Book which we have sent down. Wherefore follow it and fear God, that ye may find mercy:
89	157	6	lest ye should say, The scriptures were only sent down unto two peoplep before us; and we neglected to peruse them with attention:q	p That is, the Jews and the Christians. q Either because we knew nothing of them, or did not understand the language wherein they were written.				Lest ye should say, "The Scriptures were indeed sent down only unto two peoples before us, but we were not able to go deep into their studies:"40	40 Lit. we were careless of their studies
89	158	6	or lest ye should say, If a book of divine revelations had been sent down unto us, we would surely have been better directed than they.r And now hath a manifest declaration come unto you from your LORD, and a direction and mercy: and who is more unjust than he who deviseth lies against the signs of GOD, and turneth aside from them? We will reward those who turn aside from our signs with a grievous punishment, because they have turned aside.	r Because of the acuteness of our wit, the clearness of our understanding, and our facility of learning sciences–as appears from our excelling in history, poetry, and oratory, notwithstanding we are illiterate people.5 5 Idem.				Or lest ye should say, "If a book had been sent down to us, we had surely followed the guidance better than they." But now hath a clear exposition come to you from your Lord, and a guidance and a mercy. Who then is more wicked than he who treateth the signs of God as lies, and turneth aside from them? We will recompense those who turn aside from our signs with an evil punishment, because they have turned aside.
89	159	6	Do they wait for any other than that the angels should come unto them, to part their souls from their bodies; or that thy LORD should come to punish them; or that some of the signs of thy LORD should come to pass, showing the day of judgment to be at hand?s On the day whereon some of thy LORD'S signs shall come to pass, its faith shall not profit a soul which believed not before, or wrought not good in its faith.t Say, Wait ye for this day; we surely do wait for it.	s Al Beidâwi, from a tradition of Mohammed, says that ten signs will precede the last day, viz., the smoke, the beast of the earth, an eclipse in the east, another in the west, and a third in the peninsula of Arabia, the appearance of anti-Christ, the sun’s rising in the west, the eruption of Gog and Magog, the descent of Jesus on earth, and fire which shall break forth from Aden.1 1 See the Prelim. Disc. Sect. IV. p. 62, &c. t For faith in the next life will be of no advantage to those who have not believed in this; nor yet faith in this life without good works.				What wait they for, but the coming of the angels to them, or the coming of thy Lord Himself, or that some of the sings of the Lord should come to pass? On the day when some of thy Lord's signs shall come to pass, its faith shall not profit a soul which believed not before, nor wrought good works in virtue of its faith. SAY: Wait ye. Verily, we will wait also.
89	160	6	They who make a division in their religion,u and become sectaries, have thou nothing to do with them; their affair belongeth only unto GOD. Hereafter shall he declare unto them that which they have done.	u That is, who believe in part of it, and disbelieve other parts of it, or who form schisms therein. Mohammed is reported to have declared that the Jews were divided into seventy-one sects, and the Christians into seventy-two; and that his own followers would be split into seventy-three sects; and that all of them would be damned, except only one of each.2 2 Al Beidâwi.				As to those who split up their religion and become sects, have thou nothing to do with them: their affair is with God only. Hereafter shall he tell them what they have done.
89	161	6	He who shall appear with good works, shall receive a tenfold recompense for the same; but he who shall appear with evil works, shall receive only an equal punishment for the same; and they shall not be treated unjustly.					He who shall present himself with good works shall receive a tenfold reward; but he who shall present himself with evil works shall receive none other than a like punishment: and they shall not be treated unjustly.
89	162	6	Say, Verily my LORD hath directed me into a right way, a true religion, the sect of Abraham the orthodox; and he was no idolater.					SAY: As for me, my Lord hath guided me into a straight path; a true religion, the creed of Abraham, the sound in faith; for he was not of those who join gods with God.
89	163	6	Say, Verily my prayers, and my worship, and my life, and my death are dedicated unto GOD, the LORD of all creatures: he hath no companion. This have I been commanded: I am the first Moslem.x	x See before, p. 90.				SAY: My prayers and my worship and my life and my death are unto God, Lord of the Worlds. He hath no associate. This am I commanded, and I am the first of the Muslims.
89	164	6	Say, shall I desire any other LORD besides GOD? since he is the LORD of all things; and no soul shall acquire any merits or demerits but for itself; and no burdened soul shall bear the burden of another.y Moreover unto your LORD shall ye return; and he shall declare unto you that concerning which ye now dispute.	y This was revealed in answer to the pressing instances of the idolaters, who offered to take the crime upon themselves, if Mohammed would conform to their worship.3 3 Idem.	Summons of the Lord of Hosts (Súriy-Haykal, paragraph 237) link A Traveler’s Narrative, p. 72 link	BWC: None shall bear the burden of another. EGB: None shall bear the burden of another.		SAY: Shall I seek any other Lord than God, when He is Lord of all things? No soul shall labour but for itself; and no burdened one shall bear another's burden. At last ye shall return to your Lord, and he will declare that to you about which you differ.
89	165	6	It is he who hath appointed you to succeed your predecessors in the earth, and hath raised some of you above others by various degrees of worldly advantages, that he might prove you by that which he hath bestowed on you. Thy LORD is swift in punishing; and he is also gracious and merciful.					And it is He who hath made you the successors of others on the earth, and hath raised some of you above others by various grades, that he may prove you by his gifts. Verily thy Lord is swift to punish. But He is also Gracious, Merciful!
87	0	7
87	0	7
87	0	7	CHAPTER VII					SURA VII.–AL ARAF [LXXXVII.]
87	0	7	ENTITLED, AL ARAF;z REVEALED AT MECCA.a	z Al Arâf signifies the partition between paradise and hell, which is mentioned in this chapter.1 1 See the Prelim. Disc. Sect. IV. p. 74. a Some, however, except five or eight verses, begin at these words, And ask them concerning the city, &c.				MECCA.–205 Verses
87	0	7	IN THE NAME OF THE MOST MERCIFUL GOD.					In the Name of God, the Compassionate, the Merciful
87	1	7	AL. M. S.b A book hath been sent down unto thee: and therefore let there be no doubt in thy breast concerning it; that thou mayest preach the same, and that it may be an admonition unto the faithful.	b The signification of those letters the more sober Mohammedans confess GOD alone knows. Some, however, imagine they stand for Allah, Gabriel, Mohammed, on whom be peace.				ELIF. LAM. MIM. SAD.1 A Book hath been sent down to thee: therefore let there be no difficulty in thy breast concerning it: to the intent that thou mayest warn thereby, and that it may be a monition to the faithful.	1 The initial letters, it has been conjectured, of (Amara li Muhammad sahdiq), thus spake to me Muhammad the truthful. But see Sura 1xviii. p. 32. The first part of this Sura was perhaps revealed when the Arabians were assembled at the Pilgrimage. See verse 29.
87	2	7	Follow that which hath been sent down unto you from your LORD; and follow no guides besides him: how little will ye be warned!					Follow ye what hath been sent down to you from your Lord; and follow no masters beside Him. How little will ye be monished!
87	3	7	How many cities have we destroyed; which our vengeance overtook by night,c or while they were reposing themselves at noon-day!d And their supplication, when our punishment came upon them,	c As it did the inhabitants of Sodom and Gomorrah, to whom Lot was sent. d As happened to the Midianites, to whom Shoaib preached.				How many cities have we destroyed! By night, or while they were in their midday slumber, did our wrath reach them!
87	4	7	was no other than that they said, Verily we have been unjust.					And what was their cry when our wrath reached them, but to say, "Verily, we have been impious."
87	5	7	We will surely call those to an account, unto whom a prophet hath been sent; and we will also call those to account who have been sent unto them.					Surely, therefore, will we call those to account, to whom an Apostle hath been sent, and of the sent ones themselves will we certainly demand a reckoning.
87	6	7	And we will declare their actions unto them with knowledge; for we are not absent from them.					And with knowledge will we tell them of their deeds, for we were not absent from them.
87	7	7	The weighing of men's actions on that day shall be just;e and they whose balances laden with their good works shall be heavy, are those who shall be happy;	e See the Prelim. Disc. Sect. IV. p. 69.	Memorials of the Faithful (pp. 180-191, Shamsu'd-Duhá) link			The weighing2 on that day, with justice! and they whose balances shall be heavy, these are they who shall be happy.	2 A figure of frequent occurence in the Talmud. See Tr. Rosh. Haschana, 17a.
87	8	7	but they whose balances shall be light, are those who have lost their souls, because they injured our signs.					And they whose balances shall be light, these are they who have lost their souls, for that to our signs they were unjust:
87	9	7	And now have we placed you on the earth, and have provided you food therein: but how little are ye thankful!					And now have we stabilished you on the earth, and given you therein the supports of life. How little do ye give thanks!
87	10	7	We created you, and afterwards formed you; and then said unto the angels, Worship Adam; and they all worshipped him, except Eblis, who was not one of those who worshipped.f	f See chapter 2, p. 5, &c.				We created you; then fashioned you; then said we to the angels, "Prostrate yourselves unto Adam: and they prostrated them all in worship, save Eblis: He was not among those who prostrated themselves.
87	11	7	God said unto him, What hindered thee from worshipping Adam, since I had commanded thee? He answered, I am more excellent than he: thou hast created me of fire, and hast created him of clay.					To him said God: "What hath hindered thee from prostrating thyself in worship at my bidding?" He said, "Nobler am I than he: me hast thou created of fire; of clay hast thou created him."
87	12	7	God said, Get thee down therefore from paradise; for it is not fit that thou behave thyself proudly therein: get thee hence; thou shalt be one of the contemptible.					He said, "Get thee down hence: Paradise is no place for thy pride: Get thee gone then; one of the despised shalt thou be."
87	13	7	He answered, Give me respite until the day of resurrection.					He said, "Respite me till the day when mankind shall be raised from the dead."
87	14	7	God said, Verily thou shalt be one of those who are respited.g	g As the time till which the devil is reprieved is not particularly expressed, the commentators suppose his request was not wholly granted; but agree that he shall die, as well as other creatures, at the second sound of the trumpet.2 2 Al Beidâwi. See the Prelim. Disc. Sect. IV. p. 65, and D’Herbelot, Bibl. Orient. Art. Eblis.				He said, "One of the respited shalt thou be."
87	15	7	The devil said, Because thou hast depraved me, I will lay wait for men in thy strait way;					He said, "Now, for that thou hast caused me to err, surely in thy straight path will I lay wait for them:
87	16	7	then will I come upon them from before, and from behind, and from their right hands, and from their left;h and thou shalt not find the greater part of them thankful.	h i.e., I will attack them on every side that I shall be able. The other two ways, viz., from above and from under their feet, are omitted, say the commentators, to show that the devil’s power is limited.3 3 Al Beidâwi.				Then will I surely come upon them from before, and from behind, and from their right hand, and from their left, and thou shalt not find the greater part of them to be thankful."
87	17	7	God said unto him, Get thee hence, despised, and driven far away: verily whoever of them shall follow thee, I will surely fill hell with you all:					He said, "Go forth from it, a scorned, a banished one! Whoever of them shall follow thee, I will surely fill hell with you, one and all.
87	18	7	but as for thee, O Adam, dwell thou and thy wife in paradise; and eat of the fruit thereof wherever ye will; but approach not this tree, lest ye become of the number of the unjust.					And, O Adam! dwell thou and thy wife in Paradise, and eat ye whence ye will, but to this tree approach not, lest ye become of the unjust doers."
87	19	7	And Satan suggested to them both, that he would discover unto them their nakedness, which was hidden from them; and he said, Your LORD hath not forbidden you this tree, for any other reason but lest ye should become angels, or lest ye become immortal.					Then Satan whispered them to shew them their nakedness, which had been hidden from them both. And he said, "This tree3 hath your Lord forbidden you, only lest ye should become angels, or lest ye should become immortals."	3 Comp. Sura xx. 118, p. 101.
87	20	7	And he sware unto them, saying, Verily I am one of those who counsel you aright.					And he sware to them both, "Verily I am unto you one who counselleth aright."
87	21	7	And he caused them to fall through deceit.i And when they had tasted of the tree, their nakedness appeared unto them;k and they began to join together the leaves of paradise,l to cover themselves. And their LORD called to them, saying, Did I not forbid you this tree: and did I not say unto you, Verily Satan is your declared enemy?	i The Mohammedan gospel of Barnabas tells us that the sentence which GOD pronounced on the serpent for introducing the devil into paradise4 was, that he should not only be turned out of paradise, but that he should have his legs cut off by the angel Michael, with the sword of GOD; and that the devil himself, since he had rendered our first parents unclean, was condemned to eat the excrements of them and all their posterity; which two last circumstances I do not remember to have read elsewhere. The words of the manuscript are these: Y llamó [Dios] a la serpiente, y a Michael, aquel que tiene la espada de Dios, y le dixo; Aquesta sierpe es acelerada, echala la primera del parayso, y cortale las piernas, y si quisiere caminar, arrastrara la vida por tierra. Y llamó à Satanas, el qual vino riendo, y dixole; Porque tu reprobo has engañado a aquestos, y los has hecho immundos? Yo quiero que toda immundicia suya, y de todos sus hijos, en saliendo de sus cuerpos entre por tu boca, porque en verdad ellos haran penitencia, y tu quedaras harto de immundicia. 4 See the notes to cap. 2, p. 5. k Which they had not perceived before; being clothed, as some say, with light, or garments of paradise, which fell from them on their disobedience. Yahya imagines their nakedness was hidden by their hair.5 5 Idem. l Which it is said were fig-leaves.6 6 Idem.				So he beguiled them by deceits: and when they had tasted of the tree, their nakedness appeared to them, and they began to sew together upon themselves the leaves of the garden. And their Lord called to them, "Did I not forbid you this tree, and did I not say to you, 'Verily, Satan is your declared enemy.' "
87	22	7	They answered, O LORD, we have dealt unjustly with our own souls; and if thou forgive us not, and be not merciful unto us, we shall surely be of those who perish.					They said, "O our Lord! With ourselves have we dealt unjustly: if thou forgive us not and have pity on us, we shall surely be of those who perish."
87	23	7	God said, Get ye down, the one of you an enemy unto the other; and ye shall have a dwelling-place upon the earth, and a provision for a season.					He said, "Get ye down, the one of you an enemy4 to the other; and on earth shall be your dwelling, and your provision for a season."	4 Gen. iii. 15.
87	24	7	He said, Therein shall ye live, and therein shall ye die, and from thence shall ye be taken forth at the resurrection.					He said, "On it shall ye live, and on it shall ye die, and from it shall ye be taken forth."
87	25	7	O children of Adam, we have sent down unto you apparel,m to conceal your nakedness, and fair garments; but the clothing of piety is better. This is one of the signs of God; that peradventure ye may consider.	m Not only proper materials, but also ingenuity of mind and dexterity of hand to make use of them.7 7 Idem.				O children of Adam! now have we sent down to you raiment to hide your nakedness, and splendid garments; but the raiment of piety–this is best. This is one of the signs of God, that man haply may reflect.
87	26	7	O children of Adam, let not Satan seduce you, as he expelled your parents out of paradise, by stripping them of their clothing, that he might show them their nakedness: verily he seeth you, both he and his companions, whereas ye see not them.n We have appointed the devils to be patrons of those who believe not:	n Because of the subtlety of their bodies, and their being void of all colour.8 8 Jallalo’ddin.				O children of Adam! let not Satan bring you into trouble, as he drove forth your parents from the Garden, by despoiling them of their raiment, that he might cause them to see their nakedness: He truly seeth you, he and his comrades, whence ye see not them. Verily, we have made the Satans tutelars of those who believe not.
87	27	7	and when they commit a filthy action, they say, We found our fathers practising the same; and GOD hath commanded us to do it. Say, Verily GOD commandeth not filthy actions. Do ye speak concerning GOD that which ye know not?					And when the wicked commit some filthy deed, they say, "We found our fathers practising it, and to us hath God commanded it"–SAY: God enjoineth not filthy deeds. Will ye speak of God ye know not what?
87	28	7	Say, My LORD hath commanded me to observe justice; therefore set your faces to pray at every place of worship, and call upon him, approving unto him the sincerity of your religion. As he produced you at first, so unto him shall ye return. A part of mankind hath he directed; and a part hath been justly led into error, because they have taken the devils for their patrons besides GOD, and imagine they are rightly directed.					SAY: My Lord hath enjoined what is right. Turn your faces therefore towards every place where he is worshipped5 and call upon him with sincere religion. As he created you, to him shall ye return: some hath he guided, and some hath he justly left in error, because they have taken the Satans as their tutelars beside God, and have deemed that they were guided aright.	5 Lit. towards each Mosque, i.e. towards the kibla of each Mosque. The word mosque, mesjid, however, is usually applied only to that of Mecca. The common term in use for larger places of worship is djami, a word unknown, in that sense, to the Koran.
87	29	7	O children of Adam, take your decent apparel at every place of worship,o and eat and drink,p but be not guilty of excess; for he loveth not those who are guilty of excess.	o This passage was revealed to reprove an immodest custom of the pagan Arabs, who used to encompass the Caaba naked, because clothes, they said, were the signs of their disobedience to GOD.1 The Sonna orders that, when a man goes to prayers, he should put on his better apparel, out of respect to the divine majesty before whom he is to appear. But as the Mohammedans think it indecent, on the one hand, to come into GOD’S presence in a slovenly manner, so they imagine, on the other, that they ought not to appear before him in habits too rich or sumptuous, and particularly in clothes adorned with gold or silver, lest they should seem proud. 1 idem, al Beidâwi. p The sons of Amer, it is said, when they performed the pilgrimage to Mecca, used to eat no more than was absolutely necessary, and that not of the more delicious sort of food neither, which abstinence they looked upon as a piece of merit, but they are here told the contrary.2 2 Idem.				O children of Adam! wear your goodly apparel when ye repair to any mosque,6 and eat ye and drink; but exceed not, for He loveth not those who exceed.	6 For full information as to the clothing of the ancient Arabians see Freyt. Einl. pp. 295 327. The Koreisch (we are told in Sirat Arrasul, fol. 26, and Beidh.), in order to instil a deep respect for the Caaba and other holy places into the minds of the Arabians, had forbidden all food during the processions, and required that no clothes, except those borrowed from Meccans, should be worn, or that those who wore their own should devote them to God as holy vestments. The consequence was that most of the pilgrims visited the holy places in perfect nudity. Hence the precept in the text.
87	30	7	Say, Who hath forbidden the decent apparel of GOD, which he hath produced for his servants, and the good things which he hath provided for food? Say, these things are for those who believe, in this present life, but peculiarly on the day of resurrection.q Thus do we distinctly explain our signs unto people who understand.	q Because then the wicked, who also partook of the blessings of this life, will have no share in the enjoyments of the next.				SAY: Who hath prohibited God's goodly raiment, and the healthful viands which He hath provided for his servants? SAY: These are for the faithful in this present life, but above all on the day of the resurrection. Thus make we our signs plain for people of knowledge.
87	31	7	Say, Verily my LORD hath forbidden filthy actions, both that which is discovered thereof, and that which is concealed, and also iniquity, and unjust violence; and hath forbidden you to associate with GOD that concerning which he hath sent you down no authority, or to speak of GOD that which ye know not.					SAY: Truly my Lord hath forbidden filthy actions whether open or secret, and iniquity, and unjust violence, and to associate with God that for which He hath sent down no warranty, and to speak of God that ye know not.
87	32	7	Unto every nation there is a prefixed term; therefore when their term is expired, they shall not have respite for an hour, neither shall they be anticipated.					Every nation hath its set time. And when their time is come, they shall not retard it an hour; and they shall not advance it.
87	33	7	O children of Adam, verily apostles from among you shall come unto you, who shall expound my signs unto you: whosoever therefore shall fear God and amend, there shall come no fear on them, neither shall they be grieved.					O children of Adam! there shall come to you Apostles from among yourselves, rehearsing my signs to you; and whoso shall fear God and do good works, no fear shall be upon them, neither shall they be put to grief.
87	34	7	But they who shall accuse our signs of falsehood, and shall proudly reject them, they shall be the companions of hell fire; they shall remain therein forever.					But they who charge our signs with falsehood, and turn away from them in their pride, shall be inmates of the fire: for ever shall they abide therein.
87	35	7	And who is more unjust than he who deviseth a lie concerning GOD, or accuseth his signs of imposture? Unto these shall be given their portion of worldly happiness, according to what is written in the book of God's decrees, until our messengersr come unto them, and shall cause them to die; saying, Where are the idols which ye called upon, besides GOD? They shall answer, They have disappeared from us. And they shall bear witness against themselves that they were unbelievers.	r viz., The angel of death and his assistants.				And who is worse than he who deviseth a lie of God, or treateth our signs as lies? To them shall a portion here below be assigned in accordance with the Book of our decrees, until the time when our messengers,7 as they receive their souls, shall say, "Where are they on whom ye called beside God?" They shall say: "Gone from us." And they shall witness against themselves that they were infidels.	7 The Angels of Death.
87	36	7	God shall say unto them at the resurrection, Enter ye with the nations which have preceded you, of genii and of men, into hell fire; so often as one nation shall enter, it shall curse its sister,s until they shall all have successively entered therein. The latter of them shall say of the former of them: O LORD, these have seduced us; therefore inflict on them a double punishment of the fire of hell. God shall answer, It shall be doubled unto all:t but ye know it not:	s That is, the nation whose example betrayed them into their idolatry and other wickedness. t Unto those who set the example, because they not only transgressed themselves, but were also the occasion of the others’ transgression; and unto those who followed them, because of their own infidelity and their imitating an ill example.1 1 Idem.				He shall say, "Enter ye into the Fire with the generations of Djinn and men who have preceded you. So oft as a fresh generation entereth, it shall curse its sister, until when they have all reached it, the last comers shall say to the former, 'O our Lord! these are they who led us astray: assign them therefore a double torment of the fire:"' He will say, "Ye shall all have double." But of this are ye ignorant.
87	37	7	and the former of them shall say unto the latter of them, Ye have not therefore any favor above us; taste the punishment for that which ye have gained.					And the former of them shall say to the latter, "What advantage have ye over us? Taste ye therefore the torment for that which ye have done."
87	38	7	Verily they who shall charge our signs with falsehood, and shall proudly reject them, the gates of heaven shall not be opened unto them,u neither shall they enter into paradise, until a camel pass through the eye of a needle,x and thus will we reward the wicked doers.	u That is, when their souls shall, after death, ascend to heaven, they shall not be admitted, but shall be thrown down into the dungeon under the seventh earth.2 2 Jallalo’ddin. See the Prelim. Disc. ubi sup. p. 61. x This expression was probably taken from our Saviour’s words in the gospel,3 though it be proverbial in the east. 3 Matth. xix. 24				Verily, they who have charged our signs with falsehood and have turned away from them in their pride, Heaven's gates shall not be opened to them, nor shall they enter Paradise, until the camel8 passeth through the eye of the needle. After this sort will we recompense the transgressors.	8 Comp. Matth. xix. 24; Mark x. 25; Luke xviii. 25. By the change of a single vowel in the Arabic word for camel, we obtain the rendering, cable. In the Rabbinic form of the proverb, however, the elephant is substituted for the camel, which confirms the usual rendering and reading.
87	39	7	Their couch shall be in hell, and over them shall be coverings of fire; and thus will we reward the unjust.					They shall make their bed in Hell, and above them shall be coverings of fire! After this sort will we recompense the evil doers.
87	40	7	But they who believe, and do that which is right (we will not load any soul but according to its ability,) they shall be the companions of paradise; they shall remain therein forever.					But as to those who have believed and done the things which are right (we will lay on no one a burden beyond his power) These shall be inmates of Paradise: for ever shall they abide therein;
87	41	7	And we will remove all grudges from their minds;y rivers shall run at their feet, and they shall say, Praised be GOD, who hath directed us unto this felicity, for we should not have been rightly directed, if GOD had not directed us; now are we convinced by demonstration that the Apostles of our LORD came unto us with truth. And it shall be proclaimed unto them, This is paradise, whereof ye are made heirs, as a reward for that which ye have wrought.	y So that, whatever differences or animosities there had been between them in their lifetime, they shall now be forgotten, and give place to sincere love and amity. This Ali is said to have hoped would prove true to himself and his inveterate enemies, Othmân, Telha, and al Zobeir.4 4 Al Beidâwi.				And we will remove whatever rancour was in their bosoms: rivers shall roll at their feet: and they shall say, "Praise be to God who hath guided us hither! We had not been guided had not God guided us! Of a surety the Apostles of our Lord came to us with truth." And a voice shall cry to them, "This is Paradise, of which, as the meed of your works, ye are made heirs."
87	42	7	And the inhabitantsz of paradise shall call out to the inhabitants of hell fire, saying, Now have we found that which our LORD promised us to be true: have ye also found that which your LORD promised you to be true? They shall answer, Yea. And a criera shall proclaim between them, The curse of GOD shall be on the wicked;	z Literally, the companions. a This crier, some say, will be the angel Israfil.				And the inmates of Paradise shall cry to the inmates of the fire, "Now have we found what our Lord promised us to be true. Have ye too found what your Lord promised you to be true?" And they shall answer, "Yes." And a Herald shall proclaim between them: "The curse of God be upon the evil doers,
87	43	7	who turn men aside from the way of GOD, and seek to render it crooked, and who deny the life to come.					Who turn men aside from the way of God, and seek to make it crooked, and who believe not in the life to come!"
87	44	7	And between the blessed and the damned there shall be a veil; and men shall stand on Al Arâfb who shall know every one of them by their marks;c and shall call unto the inhabitants of paradise, saying, Peace be upon you: yet they shall not enter therein, although they earnestly desire it.d	b Al Arâf is the name of the wall or partition which, as Mohammed taught, will separate paradise from hell.5 But as to the persons who are to be placed thereon the commentators differ, as has been elsewhere observed.6 5 See the Prelim. Disc. Sect. IV. p. 74. 6 See ibid. c i.e., Who shall distinguish the blessed from the damned by their proper characteristics; such as the whiteness and splendour of the faces of the former, and the blackness of those of the latter.1 1 Al Beidâwi. d From this circumstance, it seems that their opinion is the most probable who make this intermediate partition a sort of purgatory for those who, though they deserve not to be sent to hell, yet have not merits sufficient to gain them immediate admittance into paradise, and will be tantalized here for a certain time with a bare view of the felicity of that place.				And between them shall be a partition; and on the wall AL ARAF9 shall be men who will know all,10 by their tokens, and they shall cry to the inmates of Paradise, "Peace be on you!" but they shall not yet enter it, although they long to do so.	9 "On this wall (the name of which is derived from Arafa, 'to know,' with allusion to the employment of those upon it) will stand those whose good and evil works are equal, and are not, therefore, deserving of either Paradise or Gehenna. The idea, which is analogous to that of Purgatory, may be derived from the Talmud. Thus in the Midrasch on Eccl. vii. 14, 'How much space is there between the two' (Paradise and Hell)? R. Jochanan saith, a wall; R. Acha, a span: others hold them to be so close that a person may see from one into the other." See Plato's Phaed. 62. 10 That is, they will know the inmates of Paradise by their whiteness, and the people of Hell by the blackness of their faces.
87	45	7	And when they shall turn their eyes towards the companions of hell fire, they say, O LORD, place us not with the ungodly people!					And when their eyes are turned towards the inmates of the Fire, they shall say, "O our Lord! place us not with the offending people."
87	46	7	And those who stand on Al Arâf shall call unto certain men,e whom they shall know by their marks, and shall say, What hath your gathering of riches availed you, and that ye were puffed up with pride?	e That is, the chiefs and ringleaders of the infidels.2 2 Idem.				And they who are upon Al Araf shall cry to those whom they shall know by their tokens, "Your amassings and your pride have availed you nothing.
87	47	7	Are these the men on whom ye sware that GOD would not bestow mercy?f Enter ye into paradise; there shall come no fear on you, neither shall ye be grieved.g	f These were the inferior and poorer among the believers, whom they despised in their lifetimes as unworthy of God’s favour. g These words are directed, by an apostrophe, to the poor and despised believers above mentioned. Some commentators, however, imagine these and the next preceding words are to be understood of those who will be confined in al Arâf; and that the damned will, in return for their reproachful speech, swear that they shall never enter paradise themselves; whereupon GOD of his mercy shall order them to be admitted by these words.3 3 Idem				Are these they on whom ye sware God would not bestow mercy? Enter ye11 into Paradise! where no fear shall be upon you, neither shall ye be put to grief."	11 That is, ye believers: to whom the speakers on Al Araf are supposed to turn.
87	48	7	And the inhabitants of hell fire shall call unto the inhabitants of paradise, saying, Pour upon us some water, or of those refreshments which GOD hath bestowed on you.h They shall answer, Verily GOD hath forbidden them unto the unbelievers;	h i.e., Of the other liquors or fruits of paradise. Compare this passage with the parable of Dives and Lazarus.				And the inmates of the fire shall cry to the inmates of Paradise: "Pour upon us some water, or of the refreshments12 God hath given you?" They shall say, "Truly God hath forbidden both to unbelievers,	12 The fruits of Paradise. Comp. Luke xvi. 19.
87	49	7	who made a laughing-stock and a sport of their religion, and whom the life of the world hath deceived: therefore this day will we forget them, as they did forget the meeting of this day, and for that they denied our signs to be from God.					Who made their religion a sport and pastime, and whom the life of the world hath deceived." This day therefore will we forget them, as they forgot the meeting of this their day, and as they did deny our signs.
87	50	7	And now have we brought unto those of Mecca a book of divine revelations: we have explained it with knowledge; a direction and mercy unto people who shall believe.					And now have we brought them the Book: with knowledge have we explained it; a guidance and a mercy to them that believe.
87	51	7	Do they wait for any other than the interpretation thereof?i On the day whereon the interpretation thereof shall come, they who had forgotten the same before shall say, Now are we convinced by demonstration that the messengers of our LORD came unto us with truth: shall we therefore have any intercessors, who will intercede for us? or shall we be sent back into the world, that we may do other works than what we did in our life-time? But now have they lost their souls; and that which they impiously imagined hath fled from them.k	i That is, the event of the promises and menaces therein. k See chapter 6, p. 90, note a.				What have they to wait for now but its interpretation? When its interpretation13 shall come, they who aforetime were oblivious of it shall say, "The Prophets of our Lord did indeed bring the truth; shall we have any intercessor to intercede for us? or could we not be sent back? Then would we act otherwise than we have acted." But they have ruined themselves; and the deities of their own devising have fled from them!	13 The fulfilment of its promises and threats.
87	52	7	Verily, your LORD is GOD, who created the heavens and the earth in six days; and then ascended his throne: he causeth the night to cover the day; it succeedeth the same swiftly: he also created the sun and the moon, and the stars, which are absolutely subject unto his command. Is not the whole creation, and the empire thereof, his? Blessed be GOD, the LORD of all creatures!					Your Lord is God, who in six days created the Heavens and the Earth, and then mounted the throne: He throweth the veil of night over the day: it pursueth it swiftly: and he created the sun and the moon and the stars, subjected to laws by His behest: Is not all creation and its empire His? Blessed be God the Lord of the Worlds!
87	53	7	Call upon your LORD humbly and in secret; for he loveth not those who transgress.l	l Behaving themselves arrogantly while they pray; or praying with an obstreperous voice, or a multitude of words and vain repetitions.1 1 Idem.				Call upon your Lord with lowliness and in secret, for He loveth not transgressors.
87	54	7	And act not corruptly in the earth, after its reformation;m and call upon him with fear and desire: for the mercy of GOD is near unto the righteous.	m i.e., After that GOD hath sent his prophets, and revealed his laws, for the reformation and amendment of mankind.				And commit not disorders on the earth after it hath been well ordered; and call on Him with fear and longing desire: Verily the mercy of God is nigh unto the righteous.
87	55	7	It is he who sendeth the winds, spread abroadn before his mercy,o until they bring a cloud heavy with rain, which we drive into a dead country;p and we cause water to descend thereon, by which we cause all sorts of fruits to spring forth. Thus will we bring forth the dead from their graves;q that peradventure ye may consider.	n Or ranging over a large extent of land. Some copies, instead of noshran, which is the reading I have here followed, have boshran, which signifies good tidings; the rising of the wind in such a manner being the forerunner of rain. o That is, rain. For the east wind, says al Beidâwi, raises the clouds, the north wind drives them together, the south wind agitates them, so as to make the rain fall, and the west wind disperses them again.2 2 Idem. p Or a dry and parched land. q See the Prelim. Disc. Sect. IV.				And He it is who sendeth forth the winds as the heralds of his compassion,14 until they bring up the laden clouds, which we drive along to some dead land and send down water thereon, by which we cause an upgrowth of all kinds of fruit.–Thus will we bring forth the dead. Haply ye will reflect.	14 The rain. Thus, the Rabbins call the rain "the might and power of God," Comp. Tract Tanith, fol. I, and connect it with the Resurrection, Tract Berachoth, fol. 33.
87	56	7	From a good country shall its fruit spring forth abundantly, by the permission of its LORD; but from the land which is bad, it shall not spring forth otherwise than scarcely. Thus do we explain the signs of divine providence unto people who are thankful.		Kitáb-i-Íqán, part II, paragraph 211, p. 191 link	In a rich soil, its plants spring forth abundantly by permission of its Lord, and in that soil which is bad, they spring forth but scantily.		In a rich soil, its plants spring forth abundantly by the will of its Lord, and in that which is bad, they spring forth but scantily. Thus do We diversify our signs for those who are thankful.
87	57	7	We formerly sent Noahr unto his people: and he said, O my people, worship GOD: ye have no other GOD than him.s Verily I fear for you the punishment of the great day.t	r Noah the son of Lamech, according to the Mohammedan writers, was one of the six principal prophets,3 though he had no written revelations delivered to him,4 and the first who appeared after his great-grandfather Edrîs or Enoch. They also say he was by trade a carpenter, which they infer from his building the ark, and that the year of his mission was the fiftieth, or, as others say, the fortieth of his age.5 That Noah was a preacher of righteousness unto the wicked antediluvians is testified by scripture.6 The eastern Christians say that when God ordered Noah to build the ark, he also directed him to make an instrument of wood, such as they make use of at this day in the east, instead of bells, to call the people to church, and named in Arabic Nâkûs, and in modern Greek Semandra; on which he was to strike three times every day, not only to call together the workmen that were building the ark, but to give him an opportunity of daily admonishing his people of the impending danger of the Deluge, which would certainly destroy them if they did not repent.7 Some Mohammedan authors pretend Noah was sent to convert Zohâk, one of the Persian kings of the first race, who refused to hearken to him; and that he afterwards preached GOD’s unity publicly.8 3 See the Prelim. Disc. p. 59. 4 Vide Reland. de Relig. Moh. p. 34. 5 Al Zamakhshari. 6 2 Pet. ii. 5. 7 Eutych. Annal. p. 37. 8 Vide D’Herbal. Bibl. Orient. p. 675. s From these words, and other passages of the Korân where Noah’s preaching is mentioned, it appears that, according to Mohammed’s opinion, a principal crime of the antediluvians was idolatry.9 9 See c. 71, and the Prelim. Disc. Sect. I. p. 14. t viz., Either the day of resurrection, or that whereon the Flood was to begin.				Of old sent We Noah to his people,15 and he said, "O my people! worship God. Ye have no God but Him: indeed I fear for you the chastisement of the great day."	15 The Rabbins in like manner describe the mission of Noah. Comp. Sanhedr. 108. Midr. Rabbah on Gen. par. 30, 33; and on Eccl. 9, 14. See Sura [lxxv.] xi. 40.
87	58	7	The chiefs of his people answered him, We surely perceive thee to be in a manifest error.					The chiefs of his people said, "We clearly see that thou art in a palpable error."
87	59	7	He replied, O my people, there is no error in me; but I am a messenger from the LORD of all creatures.					He said, "There is no error in me, O my people! but I am a messenger from the Lord of the Worlds.
87	60	7	I bring unto you the messages of my LORD; and I counsel you aright: for I know from GOD, that which ye know not.					I bring to you the messages of my Lord, and I give you friendly counsel; for I know from God what ye know not.
87	61	7	Do ye wonder that an admonition hath come unto you from your LORD by a manu from among you, to warn you, that ye may take heed to yourselves, and that peradventure ye may obtain mercy?	u For, said they, if GOD had pleased, he would have sent an angel, and not a man; since we never heard of such an instance in the times of our fathers.10 10 Al Beidâwi.				Marvel ye that a Warning should come to you from your Lord through one of yourselves, that he may warn you, and that ye may fear for yourselves, and that haply ye may find mercy?"
87	62	7	And they accused him of imposture: but we delivered him and those who were with him in the ark,x and we drowned those who charged our signs with falsehood; for they were a blind people.	x That is, those who believed on him, and entered into that vessel with him. Though there be a tradition among the Mohammedans, said to have been received from the prophet himself, and conformable to the scripture, that eight persons, and no more, were saved in the ark, yet some of them report the number variously. One says they were but six, another ten, another twelve, another seventy-eight, and another four-score, half men and half women,1 and that one of them was the elder Jorham,2 the preserver, as some pretend, of the Arabian language.3 1 Al Zamakhshari, Jallalo’ddin, Ebn Shohnah. 2 Idem. See the Prelim. Disc. Sect I. p. 6. 3 Vide Pocock. Orat. Præfix. Carm. Tograi.				But they treated him as a liar: so we delivered him and those who were with him in the ark, and we drowned those who charged our signs with falsehood; for they were a blind people.
87	63	7	And unto the tribe of Ad we sent their brother Hûd.z He said, O my people, worship GOD: ye have no other GOD than him; will ye not fear him?	y Ad was an ancient and potent tribe of Arabs,4 and zealous idolaters.5 They chiefly worshipped four deities, Sâkia, Hâfedha, Râzeka and Sâlema; the first, as they imagined, supplying them with rain, the second preserving them from all dangers abroad, the third providing food for their sustenance, and the fourth restoring them to health when afflicted with sickness,6 according to the signification of the several names. 4 See the Prelim. Disc. Sect. I. p. 5. 5 Abulfeda. 6 Vide D’Herbel. Bibl. Orient. Art. Houd. z Generally supposed to be the same person with Heber;7 but others say he was the son of Abda’llah, the son of Ribâh, the son of Kholûd, the son of Ad, the son of Aws or Uz, the son of Aram, the son of Sem.8 7 See the Prelim. Disc. p. 5. 1 Al Beidâwi.				And to Ad16 we sent their brother Houd.17 "O my people!" said he, "worship God: ye have no other god than Him: Will ye not then fear Him?"	16 The two tribes of Ad and Themoud–the latter of whom is mentioned by Diod. Sic. and Ptolemy–lay to the north of Mecca in the direct line of traffic between the countries to the north and to the south, and both probably disappeared with its cessation, when the Arabs were no longer held in check by the Romans. The traditions adopted by Muhammad attribute this to the divine vengeance, throughout the Koran, and were derived by him from the popular legends of Arabia. See Freyt. Einl. p. 12. 17 On Houd, see Geiger, pp. 113 119. He supposes him to be the Eber of the Bible. But Mr. Muir suggests that both Houd and Saleh may have been persecuted Jewish or Christian emissaries and teachers, whose rejection was thus recast by Muhammad. See note on verse 71.
87	64	7	The chiefs of those among his people who believed not,a answered, Verily we perceive that thou art guided by folly; and we certainly esteem thee to be one of the liars.	a These words were added because some of the principal men among them believed on Hûd, one of whom was Morthed Ebn Saad.9 9 Idem.				Said the unbelieving chiefs among his people, "We certainly perceive that thou art unsound of mind; and we surely deem thee an impostor."
87	65	7	He replied, O my people, I am not guided by folly; but I am a messenger unto you from the LORD of all creatures:					He said, "O my people! it is not unsoundness of mind in me, but I am an Apostle from the Lord of the Worlds.
87	66	7	I bring unto you the messages of my LORD; and I am a faithful counsellor unto you.					The messages of my Lord do I announce to you, and I am your faithful18 counsellor.	18 Or, entrusted, i.e. with the office of apostle.
87	67	7	Do ye wonder that an admonition hath come unto you from your LORD, by a man from among you, that he may warn you? Call to mind how he hath appointed you successors unto the people of Noah,b and hath added unto you in stature largely.c Remember the benefits of GOD, that ye may prosper.	b Dwelling in the habitations of the antediluvians, who preceded them not many centuries, or having the chief sway in the earth after them. For the kingdom of Shedâd, the son of Ad, is said to have extended from the sands of Alaj to the trees of Omân.10 10 Idem. c See the Prelim. Disc. p. 5.				Marvel ye that a warning hath come to you from your Lord through one of yourselves that He may warn you? Remember how he hath made you the successors of the people of Noah, and increased you in tallness of stature. Remember then the favours of God, that it may haply be well with you."
87	68	7	They said, Art thou come unto us, that we should worship GOD alone, and leave the deities which our fathers worshipped? Now bring down that judgment upon us, with which thou threatenest us, if thou speakest truth.					They said, "Art thou come to us in order that we may worship one God alone, and leave what our fathers worshipped? Then bring that upon us with which thou threatenest us, if thou be a man of truth."
87	69	7	Hud answered, Now shall there suddenly fall upon you from your LORD vengeance and indignation. Will ye dispute with me concerning the names which ye have named,d and your fathers; as to which GOD hath not revealed unto you any authority? Do ye wait therefore, and I will be one of those who wait with you.	d That is, concerning the idols and imaginary objects of your worship, to which ye wickedly gave the names, attributes, and honour due to the only true GOD.	Selections from the Writings of the Báb (2 Excerpts from the Qayyúmu'l-Asmá, Chapter LXVIII, within pp. 64-65) link	cf. BWC: Do ye dispute with Me about God by virtue of the names which ye and your fathers have adopted for Him at the promptings of the Evil One?		He said, "Vengeance and wrath shall suddenly light on you from your Lord. Do ye dispute with me about names that you and your fathers have given your idols, and for which God hath sent you down no warranty? Wait ye then, and I too will wait with you."
87	70	7	And we delivered him, and them who believed with him by our mercy; and we cut off the uttermost part of those who charged our signs with falsehood, and were not believers.e	e The dreadful destruction of the Adites we have mentioned in another place,1 and shall only add here some further circumstances of that calamity, and which differ a little from what is there said; for the Arab writers acknowledge many inconsistencies in the histories of these ancient tribes.2 The tribe of Ad having been for their incredulity previously chastised with a three years’ drought, sent Kail Ebn Ithar and Morthed Ebn Saad, with seventy other principal men, to the temple of Mecca to obtain rain. Mecca was then in the hands of the tribe of Amalek whose prince was Moâwiyah Ebn Becr; and he, being without the city when the ambassadors arrived, entertained them there for a month in so hospitable a manner that they had forgotten the business they came about had not the king reminded them of it, not as from himself, lest they should think he wanted to be rid of them, but by some verses which he put into the mouth of a singing woman. At which, being roused from their lethargy, Morthed told them the only way they had to obtain what they wanted would be to repent and obey their prophet; but this displeasing the rest, they desired Moâwiyah to imprison him, lest he should go with them; which being done, Kail with the rest entering Mecca, begged of GOD that he would send rain to the people of Ad. Whereupon three clouds appeared, a white one, a red one, and a black one; and a voice from heaven ordered Kail to choose which he would. Kail failed not to make choice of the last, thinking it to be laden with the most rain; but when this cloud came over them, it proved to be fraught with the divine vengeance, and a tempest broke forth from it which destroyed them all.3 1 Prelim. Disc. p. 5. 2 Al Beidâwi. Vide D’Herbelot, Bibl Orient. Art. Houd. 3 See the Prelim. Disc. p. 5.				And we delivered him, and those who were on his side, by our mercy, and we cut off, to the last man, those who had treated our signs as lies, and who were not believers.
87	71	7	And unto the tribe of Thamûd we sentf their brother Sâleh.g He said, O my people, worship GOD: ye have no GOD besides him. Now hath a manifest proof come unto you from your LORD. This she-camel of GOD is a sign unto you:h therefore dismiss her freely, that she may feed in GOD's earth; and do her no hurt, lest a painful punishment seize you.	f Thamûd was another tribe of the ancient Arabs who fell into idolatry. See the Prelim. Disc. Sect. I. p. 5. g Al Beidâwi deduces his genealogy thus: Sâleh, the son of Obeid, the son of Asaf, the son of Masekh, the son of Obeid, the son of Hâdher, the son of Thamûd.4 4 Abulfeda, al Zamakhshari. Vide D’Herbel. Bibl. Orient. Art. Sâleh. h The Thamûdites, insisting on a miracle, proposed to Sâleh that he should go with them to their festival, and that they should call on their gods, and he on his, promising to follow that deity which should answer. But after they had called on their idols a long time to no purpose, Jonda Ebn Amru, their prince, pointed to a rock standing by itself, and bade Sâleh cause a she-camel big with young to come forth from it, solemnly engaging that, if he did, he would believe, and his people promised the same. Whereupon Sâleh asked it of GOD, and presently the rock, after several throes as if in labour, was delivered of a she-camel answering the description of Jonda, which immediately brought forth a young one, ready weaned, and, as some say, as big as herself. Jonda, seeing this miracle, believed on the prophet, and some few with him; but the greater part of the Thamûdites remained, notwithstanding, incredulous. Of this camel the commentators tell several very absurd stories: as that, when she went to drink, she never raised her head from the well or river till she had drunk up all the water in it, and then she offered herself to be milked, the people drawing from her as much milk as they pleased; and some say that she went about the town crying aloud, If any wants milk let him come forth.5 5 See the Prelim. Disc. p. 6.				And to Themoud we sent their brother Saleh.19 He said, O my people! worship God: ye have no other god than Him: now hath a clear proof of my mission come to you from your Lord, this she-camel of God being a sign to you: therefore let her go at large to pasture on God's earth: and touch her not to harm her, lest a grievous chastisement seize you.	19 Saleh–according to Bochart, the Peleg of Gen. xi. 16. D'Herbelot, B. O. 740, makes him the Schelah of Gen. xi. 13. See v. 63, n. and p. 220, n.
87	72	7	And call to mind how he hath appointed you successors unto the tribe of Ad, and hath given you a habitation on earth; ye build yourselves castles on the plains thereof, and cut out the mountains into houses.i Remember therefore the benefits of GOD, and commit not violence in the earth, acting corruptly.	i The tribe of Thamûd dwelt first in the country of the Adites, but their numbers increasing, they removed to the territory of Hejr for the sake of the mountains, where they cut themselves habitations in the rocks, to be seen at this day.				And remember how he hath made you successors to the Adites, and given you dwellings on the earth, so that on its plains ye build castles, and hew out houses in the hills. And bear in mind the benefits of God, and lay not the earth waste with deeds of licence.
87	73	7	The chiefs among his people who were puffed up with pride, said unto those who were esteemed weak, namely unto those who believed among them, Do ye know that Sâleh hath been sent from his LORD? They answered, We do surely believe in that wherewith he hath been sent.					Said the chiefs of his people puffed up with pride, to those who were esteemed weak, even to those of them who believed, "What! know ye for certain that Saleh is sent by his Lord?" They said, "Truly we believe in that with which he hath been sent."
87	74	7	Those who were elated with pride replied, Verily we believe not in that wherein ye believe.					Then said those proud men, "Verily, we reject that in which ye believe."
87	75	7	And they cut off the feet of the camel,k and insolently transgressed the command of their LORD,l and said, O Sâleh, cause that to come upon us which thou hast threatened us, if thou art one of those who have been sent by God.	k This extraordinary camel frighting the other cattle from their pasture, a certain rich woman named Oneiza Omm Ganem, having four daughters, dressed them out and offered one Kedâr his choice of them if he would kill the camel. Whereupon he chose one, and with the assistance of eight other men, hamstrung and killed the dam, and pursuing the young one, which fled to the mountain, killed that also and divided his flesh among them.1 Others tell the story somewhat differently, adding Sadaka Bint al Mokhtâr as a joint conspiratress with Oneiza, and pretending that the young one was not killed; for they say that having fled to a certain mountain named Kâra, he there cried three times, and Sâleh bade them catch him if they could, for then there might be hopes of their avoiding the divine vengeance; but this they were not able to do, the rock opening after he had cried, and receiving him within it.2 1 Abulfeda. 2 Al Beidâwi. Vide D’Herbel. ubi supra. l Defying the vengeance with which they were threatened; because they trusted in their strong dwellings hewn in the rocks, saying that the tribe of Ad perished only because their houses were not built with sufficient strength.3 3 Al Kessai.				And they ham-strung the she-camel, and rebelled against their Lord's command, and said, "O Saleh, let thy menaces be accomplished upon us if thou art one of the Sent Ones."
87	76	7	Whereupon a terrible noise from heavenm assailed them; and in the morning they were found in their dwellings prostrate on their breasts and dead.n	m Like violent and repeated claps of thunder, which some say was no other than the voice of the angel Gabriel,4 and which rent their hearts.5 It is said that after they had killed the camel, Sâleh told them that on the morrow their faces should become yellow, the next day red, and the third day black, and that on the fourth GOD’S vengeance should light on them; and that the first three signs happening accordingly, they sought to put him to death, but GOD delivered him by sending him into Palestine.6 4 See the Prelim. Disc. p. 6. 5 Abulfeda, al Beidâwi. 6 Al Beidâwi. n Mohammed, in the expedition of Tabûc, which he undertook against the Greeks in the ninth year of the Hejra, passing by Hejr, where this ancient tribe had dwelt, forbade his army, though much distressed with heat and thirst, to draw any water there, but ordered them if they had drunk of that water to bring it up again, or if they had kneaded any meal with it, to give it to their camels;7 and wrapping up his face in his garment, he set spurs to his mule, crying out, Enter not the houses of those wicked men, but rather weep, lest that happen unto you which befell them; and having so said, he continued galloping full speed with his face muffled up, till he had passed the valley.8 7 Abulfed. Vit. Moh. p. 124. 8 Al Bokhari.				Then the earthquake surprised them; and in the morning they were found dead on their faces in their dwellings.
87	77	7	And Sâleh departed from them, and said,o O my people, now have I delivered unto you the message of my LORD and I advised you well, but ye love not those who advise you well.	o Whether this speech was made by Sâleh to them at parting, as seems most probable, or after the judgment had fallen on them, the commentators are not agreed.				So he turned away from them, and said, "O my people! I did indeed announce to you the message of my Lord: and I gave you faithful counsel, but ye love not faithful counsellors.20	20 It is just possible that the act of Koleib, chief of the Banu Taghlib tribe, in killing the milch camel of Basûs, a female relative of his wife of Bani-Bakr lineage–which led to a forty years' war between these two tribes, A.D. 490–may have been worked up by Muhammad into this account of the persecutions of Saleh.
87	78	7	And remember Lot,p when he said unto his people, Do ye commit a wickedness, wherein no creature hath set you an example?	p The commentators say, conformably to the scripture, that Lot was the son of Haran, the son of Azer or Terah, and consequently Abraham’s nephew, who brought him with him from Chaldea into Palestine, where they say he was sent by GOD to reclaim the inhabitants of Sodom and the other neighbouring cities which were overthrown with it, from the unnatural vice to which they were addicted.9 And this Mohammedan tradition seems to be countenanced by the words of the apostle, that this righteous man dwelling among them, in seeing and hearinng vexed his righteous soul from day to day with their unlawful deeds;10 whence it is probable that he omitted no opportunity of endeavouring their reformation. The story of Lot is told with further circumstances in the eleventh chapter. 9 Vide D’Herbelot, Bibl. Orient. Art. Loth. 10 2 Pet. ii. 8.				We also sent Lot, when he said to his people, commit ye this filthy deed in which no creature hath gone before you?
87	79	7	Do ye approach lustfully unto men, leaving the women? Certainly ye are people who transgress all modesty.					Come ye to men, instead of women, lustfully? Ye are indeed a people given up to excess.
87	80	7	But the answer of his people was no other than that they said the one to the other, Expel themq your city; for they are men who preserve themselves pure from the crimes which ye commit.	q viz., Lot, and those who believe on him.				But the only answer of his people was to say, "Turn them out of your city, for they are men who vaunt them pure."
87	81	7	Therefore we delivered him and his family, except his wife; she was one of those who stayed behind:r	r See chap. II.				And we delivered him and his family, except his wife; she was of those who lingered:
87	82	7	and we rained a shower of stones upon them.s Behold therefore what was the end of the wicked.	s See ibid.				And we rained a rain upon them: and see what was the end of the wicked!
87	83	7	And unto Madiant we sent their brother Shoaib.u He said unto them, O my people, worship GOD; ye have no GOD besides him. Now hath an evident demonstrationx come unto you from your LORD. Therefore give full measure and just weight, and diminish not unto men aught of their matters:y neither act corruptly in the earth, after its reformation.z This will be better for you, if ye believe.	t Or Midian, was a city of Hejâz, and the habitation of a tribe or the same name, the descendants of Midian, the son of Abraham by Keturah,1 who afterwards coalesced with the Ismaelites, as it seems; Moses naming the same merchants who sold Joseph to Potiphar, in one place Ismaelites,2 and in another Midianites.3 1 Gen. xxv. 2. 2 Gen. xxxix. I. 3 Gen. xxxvii. 36. This city was situated on the Red Sea, south-east of Mount Sinai, and is doubtless the same with the Modiana of Ptolemy; what was remaining of it in Mohammed’s time was soon after demolished in the succeeding wars,4 and it remains desolate to this day. The people of the country pretend to show the well whence Moses watered Jethro’s flocks.5 4 Vide Golii not. in Alfrag. p. 143. 5 Abulfed Desc. Arab. p. 42. Geogr. Nub. p. 10 u Some Mohammedan writers make him the son of Mikaïl, the son of Yashjar, the son of Madian;6 and they generally suppose him to be the same person with the father-in-law of Moses, who is named in scripture Reuel or Raguel, and Jethro.7 But Ahmed Ebn Abd’alhalim charges those who entertain this opinion with ignorance. Al Kessâi says that his father’s name was Sanûn, and that he was first called Boyûn, and afterwards Shoaib: and adds that he was a comely person, but spare and lean, very thoughtful and of few words. Doctor Prideaux writes this name, after the French translation, Chaib.8 6 Al Beidâwi, Tarikh Montakhab. 7 Exod. ii. 18; iii. I. 8 Life of Mah. p. 24. x This demonstration the commentators suppose to have been a power of working miracles, though the Korân mentions none in particular. However, they say (after the Jews) that he gave his son-in-law that wonder-working rod,9 with which he performed all those miracles in Egypt and the desert, and also excellent advice and instructions,10 whence he had the surname of Khatîb al anbiyâ, or the preacher to the prophets.11 9 Al Beidâwi. Vide Shalshel hakkab. p. 12. 10 Exod. xviii. 13, &c. 11 Vide D’Herbelot. Bibl. Orient. Art. Schoaib. y For one of the great crimes which the Midianites were guilty of was the using of diverse measures and weights, a great and a small, buying by one and selling by another.12 12 Vide ibid. al Beidâwi. See Deut. xxv. 13, 14. z See before, p. 110, note m.				And we sent to Madian21 their brother Shoaib. He said, "O my people! worship God; ye have no other God than Him: now hath a clear sign come to you from your Lord: give therefore the full in measures and weights; take from no man his chattels, and commit no disorder on the earth after it has been made so good. This will be better for you, if you will believe it.	21 See Sura xxiv. 176, p. 109.
87	84	7	And beset not every way, threatening the passenger;a and turning aside from the path of GOD him who believeth in him, and seeking to make it crooked. And remember, when ye were few, and God multiplied you: and behold, what hath been the end of those who acted corruptly.	a Robbing on the highway, it seems, was another crying sin frequent among these people. But some of the commentators interpret this passage figuratively, of their besetting the way of truth, and threatening those who gave ear to the remonstrances of Shoaib.13 13 Idem.				And lay not in ambush by every road in menacing sort; nor mislead him who believeth in God, from His way, nor seek to make it crooked; and remember when ye were few and that he multiplied you, and behold what hath been the end of the authors of disorder!
87	85	7	And if part of you believe in that wherewith I am sent, and part believe not, wait patiently until GOD judge between us; for he is the best judge.					And if a part of you believe in that with which I am sent, and a part of you believe not, then wait steadfastly until God shall judge between us, for He is the best of judges."
87	86	7	(IX.) The chiefs of his people, who were elated with pride, answered, We will surely cast thee, O Shoaib, and those who believe with thee, out of our city: or else thou shalt certainly return unto our religion. He said, What, though we be averse thereto?					Said the chiefs of his people puffed up with pride, "We will surely banish thee, O Shoaib, and thy fellow-believers from our cities, unless indeed ye shall come back to our religion." "What!" said he, "though we abhor it?
87	87	7	We shall surely imagine a lie against GOD, if we return unto your religion, after that GOD hath delivered us from the same: and we have no reason to return unto it, unless GOD our LORD shall please to abandon us. Our LORD comprehendeth every thing by his knowledge. In GOD do we put our trust. O LORD do thou judge between us and our nation with truth; for thou art the best judge.			Shoghi Effendi in Dawn-Breakers: O our Lord, decide between us and between our people with truth; for the best to decide art Thou.	The Dawn-Breakers, Chapter XX, p. 400 link	Now shall we have devised a lie concerning God, if after he hath delivered us from your religion we shall return to it; nor can we return to it, unless by the will of God our Lord: our Lord embraceth all things in his ken. In God have we put our trust: O our Lord! decide between us and between our people, with truth; for the best to decide art Thou."
87	88	7	And the chiefs of his people who believed not said, If ye follow Shoaib, ye shall surely perish.					And the chiefs of his people who believed not, said, "If ye follow Shoaib, ye shall then surely perish."
87	89	7	Therefore a storm from heavenb assailed them, and in the morning they were found in their dwellings dead and prostrate.	b Like that which destroyed the Thamûdites. Some suppose it to have been an earthquake, for the original word signifies either or both; and both these dreadful calamities may well be supposed to have jointly executed the divine vengeance.				An earthquake therefore surprised them, and they were found in the morning dead on their faces, in their dwellings.
87	90	7	They who accused Shoaib of imposture became as though they had never dwelt therein; they who accused Shoaib of imposture perished themselves.					Those who had treated Shoaib as an impostor, became as though they had never dwelt in them: they who treated Shoaib as an impostor, were they that perished.
87	91	7	And he departed from them, and said, O my people, now have I performed unto you the messages of my LORD; and I advised you aright: but why should I be grieved for an unbelieving people.					So he turned away from them and said, O my people! I proclaimed to you the messages of my Lord, and I counselled you aright; but how should I be grieved for a people who do not believe?
87	92	7	We have never sent any prophet unto a city, but we afflicted the inhabitants thereof with calamity and adversity, that they might humble themselves.					Nor did we ever send a prophet to any city without afflicting its people with adversity and trouble, that haply they might humble them.22	22 This verse may contain an implied reference to the famine with which Mecca had been visited, and fix the date of this part of the Sura. Comp. verse 127.
87	93	7	Then we gave them in exchange good in lieu of evil, until they abounded, and said, Adversity and prosperity formerly happened unto our fathers, as unto us. Therefore we took vengeance on them suddenly, and they perceived it not beforehand.					Then changed we their ill for good, until they waxed wealthy, and said, "Of old did troubles and blessings befall our fathers:" therefore did we seize upon them suddenly when they were unaware.
87	94	7	But if the inhabitants of those cities had believed and feared God, we would surely have opened to them blessings both from heaven and earth. But they charged our apostles with falsehood, wherefore we took vengeance on them, for that which they had been guilty of.					But if that the people of these cities had believed and feared us, we would surely have laid open to them blessings out of the Heaven and the Earth: but they treated our signs as lies, and we took vengeance on them for their deeds.
87	95	7	Were the inhabitants therefore of those cities secure that our punishment should not fall on them by night, while they slept?					Were the people, therefore, of those cities secure that our wrath would not light on them by night, while they were slumbering?
87	96	7	Or were the inhabitants of those cities secure that our punishment should not fall on them by day, while they sported?					Were the people of those cities secure that our wrath would not light on them in broad day, while they were disporting themselves?
87	97	7	Were they therefore secure from the stratagem of GOD?c But none will think himself secure from the stratagem of GOD, except the people who perish.	c Hereby is figuratively expressed the manner of GOD’S dealing with proud and ungrateful men, by suffering them to fill up the measure of their iniquity, without vouchsafing to bring them to a sense of their condition by chastisements and afflictions till they find themselves utterly lost, when they least expect it.1 1 Al Beidâwi.				Did they, therefore, deem themselves secure from the deep counsel23 of God? But none deem themselves secure from the deep counsel of God, save those who perish.	23 Lit. plot, stratagem.
87	98	7	And hath it not manifestly appeared unto those who have inherited the earth after the former inhabitants thereof, that if we please, we can afflict them for their sins? But we will seal up their hearts; and they shall not hearken.					Is it not proved to those who inherit this land after its ancient occupants, that if we please we can smite them for their sins, and put a seal upon their hearts, that they hearken not?
87	99	7	We will relate unto thee some stories of these cities. Their apostles had come unto them with evident miracles, but they were not disposed to believe in that which they had before gainsaid. Thus will GOD seal up the hearts of the unbelievers.					We will tell thee the stories of these cities. Their apostles came to them with clear proofs of their mission; but they would not believe in what they had before treated as imposture.–Thus doth God seal up the hearts of the unbelievers–
87	100	7	And we found not in the greater part of them any observance of their covenant; but we found the greater part of them wicked doers.					And we found not of their covenant in most of them; but we found most of them to be perverse.
87	101	7	Then we sent after the above named apostles, Moses with our signs unto Pharaohd and his princes; who treated them unjustly:e but behold what was the end of the corrupt doers.	d This was the common title or name of the kings of Egypt (signifying king in the Coptic tongue), as Ptolemy was in after times; and as Cæsar was that of the Roman emperors, and Khosrû that of the kings of Persia. But which of the kings of Egypt this Pharaoh of Moses was, is uncertain. Not to mention the opinions of the European writers, those of the east generally suppose him to have been al Walîd, who, according to some, was an Arab of the tribe of Ad, or, according to others, the son of Masáb, the son of Riyân, the son of Walîd,2 the Amalekite.3 There are historians, however, who suppose Kabûs, the brother and predecessor of al Walîd, was the prince we are speaking of; and pretend he lived six hundred and twenty years, and reigned four hundred. Which is more reasonable, at least, than the opinion of those who imagine it was his father Masáb, or grand-father Riyân.4 Abulfeda says that Masáb being one hundred and seventy years old, and having no child, while he kept the herds saw a cow calve, and heard her say, at the same time, O Masáb, be not grieved, for thou shalt have a wicked son, who will be at length cast into hell. And he accordingly had this Walîd, who afterwards coming to be king of Egypt, proved an impious tyrant. 2 See the Prelim. Disc. p. 7. 3 Abulfeda, &c. 4 Kitâb tafsir lebâb, and al Keshâf. e By not believing therein.				Then after them we sent Moses with our signs to Pharaoh and his nobles, who acted unjustly in their regard. But see what was the end of the corrupt doers!
87	102	7	And Moses said, O Pharaoh, verily I am an apostle sent from the LORD of all creatures.					And Moses said, "O Pharaoh! verily I am an apostle from the Lord of the Worlds.
87	103	7	It is just that I should not speak of GOD other than the truth. Now am I come unto you with an evident sign from your LORD: send therefore the children of Israel away with me. Pharaoh answered, If thou comest with a sign, produce it, if thou speakest truth.					Nothing but truth is it right for me to speak of God. Now am I come to you from your Lord with a proof of my mission; send away, therefore, the children of Israel with me." He said, "If thou comest with a sign, shew it if thou art a man of truth."
87	104	7	Wherefore he cast down his rod; and behold, it became a visible serpent.f	f The Arab writers tell enormous fables of this serpent or dragon. For they say that he was hairy, and of so prodigious a size, that when he opened his mouth, his jaws were fourscore cubits asunder, and when he laid his lower jaw on the ground, his upper reached to the top of the palace; that Pharaoh seeing this monster make toward him, fled from it, and was so terribly frightened that he befouled himself; and that the whole assembly also betaking themselves to their heels, no less than twenty-five thousand of them lost their lives in the press. They add that Pharaoh upon this adjured Moses by GOD who had sent him, to take away the serpent, and promised he would believe on him, and let the Israelites go; but when Moses had done what he requested, he relapsed, and grew as hardened as before.5 5 Al Beidâwi.				So he threw down his rod, and lo! it distinctly became a serpent.
87	105	7	And he drew forth his hand out of his bosom; and behold, it appeared white unto the spectators.g	g There is a tradition that Moses was a very swarthy man; and that when he put his hand into his bosom, and drew it out again, it became extremely white and splendid, surpassing the brightness of the sun.6 Marracci7 says we do not read in scripture that Moses showed this sign before Pharaoh. It is true, the scripture does not expressly say so, but it seems to be no more than a necessary inference from that passage where GOD tells Moses that if they will not hearken to the first sign, they will believe the latter sign, and if they will not believe these two signs, then directs him to turn the water into blood.8 6 Idem. 7 In Alc. p. 284. 8 Exod. iv. 8, 9.	The Secret of Divine Civilization, p. 51 link			Then drew he forth his hand, and lo! it was white24 to the beholders.	24 Comp. the passage from Pirke R. Eliezer, c. 48, who makes Moses perform this miracle in the presence of Pharaoh, which the Scripture (Ex. vii.) account does not. The Muhammadan tradition is that Moses was a black.
87	106	7	The chiefs of the people of Pharaoh said, This man is certainly an expert magician:					The nobles of Pharaoh's people said, "Verily, this is an expert enchanter:
87	107	7	he seeketh to dispossess you of your land; what therefore do ye direct?					Fain would he expel you from your land: what then do ye order to be done?"
87	108	7	They answered, Put off him and his brother by fair promises for some time, and in the mean while send unto the cities persons who may assemble					They said, "Put25 him and his brother off awhile, and send round men to your cities who shall muster	25 Lit. cause him to hope, temporise with him.
87	109	7	and bring unto thee every expert magician.					And bring to thee every skilled enchanter."
87	110	7	So the magiciansh came unto Pharaoh; and they said, Shall we surely receive a reward, if we do overcome?	h The Arabian writers name several of these magicians, besides their chief priest Simeon, viz., Sadûr and Ghadûr, Jaath and Mosfa, Warân and Zamân, each of whom came attended with their disciples, amounting in all to several thousands.9 9 Vide D’Herbelot, Bibl. Orient. Art. Mousa. p. 643, &c. Al Kessâi.				And the enchanters came to Pharaoh. Said they, "Shall we surely be rewarded if we prevail?"
87	111	7	He answered, Yea; and ye shall certainly be of those who approach near unto my throne.					He said, "Yes; and ye certainly shall be near my person."
87	112	7	They said, O Moses, either do thou cast down thy rod first, or we will cast down ours.					They said, "O Moses! either cast thou down thy rod first, or we will cast down ours."
87	113	7	Moses answered, Do ye cast down your rods first. And when they had cast them down, they enchanted the eyes of the men who were present, and terrified them: and they performed a great enchantment.i	i They provided themselves with a great number of thick ropes and long pieces of wood, which they contrived, by some means, to move, and make them twist themselves one over the other, and so imposed on the beholders, who at a distance took them to be true serpents.1 1 Al Beidâwi. Vide D’Herbelot, ubi sup. and Kor. c. 20.				He said, "Cast ye down." And when they had cast them down they enchanted the people's eyes, and made them afraid; for they had displayed a great enchantment.
87	114	7	And we spake by revelation unto Moses, saying, Throw down thy rod. And behold, it swallowed up the rods which they had caused falsely to appear changed into serpents.k	k The expositors add, that when this serpent had swallowed up all the rods and cords, he made directly towards the assembly, and put them into so great a terror that they fled, and a considerable number were killed in the crowd; then Moses took it up, and it became a rod in his hand as before. Whereupon the magicians declared that it could be no enchantment, because in such case their rods and cords would not have disappeared.2 2 Al Beidâwi.				Then spake we unto Moses, "Throw down thy rod;" and lo! it devoured their lying wonders.
87	115	7	Wherefore the truth was confirmed, and that which they had wrought vanished.					So the truth was made strong, and that which they had wrought proved vain:
87	116	7	And Pharaoh and his magicians were overcome there, and were rendered contemptible.					And they were vanquished on the spot, and drew back humiliated.
87	117	7	And the magicians prostrated themselves, worshipping;					But the other enchanters prostrated themselves adoring:
87	118	7	and they said, We believe in the LORD of all creatures,					Said they, "We believe on the Lord of the Worlds,
87	119	7	the LORD of Moses and Aaron.l	l It seems probable that all the magicians were not converted by this miracle, for some writers introduce Sadûr and Ghadûr only, acknowledging Moses’s miracle to be wrought by the power of GOD. These two, they say, were brothers, and the sons of a famous magician, then dead; but on their being sent for to court on this occasion, their mother persuaded them to go to their father’s tomb to ask his advice. Being come to the tomb, the father answered their call; and when they had acquainted him with the affair, he told them that they should inform themselves whether the rod of which they spoke became a serpent while its masters slept, or only when they were awake; for, said he, enchantments have no effect while the enchanter is asleep, and therefore if it be otherwise in this case, you may be assured that they act by a divine power. These two magicians then, arriving at the capital of Egypt, on inquiry found, to their great astonishment, that when Moses and Aaron went to rest, their rod became a serpent, and guarded them while they slept.3 And this was the first step towards their conversion. 3 Vide D’Herbel. ubi. sup.				The Lord of Moses and Aaron."
87	120	7	Pharaoh said, Have ye believed on him, before I have given you permission? Verily this is a plot which ye have contrived in the city, that ye might cast forth from thence the inhabitants thereof.m But ye shall surely know that I am your master;	m i.e., This is a confederacy between you and Moses, entered into before ye left the city to go to the place of appointment, to turn out the Copts, or native Egyptians, and establish the Israelites in their stead.4 4 Al Beidâwi.				Said Pharaoh, "Have ye believed on him, ere I have given you leave? This truly is a plot which ye have plotted in this my city, in order to drive out its people. But ye shall see in the end what shall happen.
87	121	7	for I will cause your hands and your feet to be cut off on the opposite sides,n then will I cause you all to be crucified.o	n That is, your right hands and your left feet. o Some say Pharaoh was the first inventor of this ignominious and painful punishment.				I will surely cut off your hands and feet on opposite sides; then will I have you all crucified."
87	122	7	The magicians answered, We shall certainly return unto our LORD, in the next life;					They said, "Verily, to our Lord do we return;
87	123	7	for thou takest vengeance on us only because we have believed in the signs of our LORD, when they have come unto us. O LORD, pour on us patience; and cause us to die Moslems.p	p Some think these converted magicians were executed accordingly; but others deny it, and say that the king was not able to put them to death, insisting on these words of the Korân,5 You two, and they who follow you, shall overcome. 5 Cap. 28.				And thou takest vengeance on us only because we have believed on the signs of our Lord when they came to us. Lord! pour out constancy upon us, and cause us to die Muslims."
87	124	7	And the chiefs of Pharaoh's people said, Wilt thou let Moses and his people go, that they may act corruptly in the earth, and leave thee and thy gods?q Pharaoh answered, We will cause their male children to be slain, and we will suffer their females to live;r and by that means we shall prevail over them.	q Which were the stars, or other idols. But some of the commentators, from certain impious expressions of this prince, recorded in the Korân,1 whereby he sets up himself as the only god of his subjects, suppose that he was the object of their worship, and therefore instead of alihataca, thy gods, read ilahataca, thy worship.2 1 Ibid. and c. 26, &c. 2 Al Beidâwi. r That is, we will continue to make use of the same cruel policy to keep the Israelites in subjection, as we have hitherto done. The commentators say that Pharaoh came to this resolution because he had either been admonished in a dream, or by the astrologers or diviners, that one of that nation should subvert his kingdom.3 3 Idem, Jallalo’ddin.				Then said the chiefs of Pharaoh's people–"Wilt thou let Moses and his people go to spread disorders in our land, and desert thee and thy gods?" He said, "We will cause their male children to be slain and preserve their females alive: and verily we shall be masters over them."
87	125	7	Moses said unto his people, Ask assistance of GOD, and suffer patiently: for the earth is God's, he giveth it for an inheritance unto such of his servants as he pleaseth; and the prosperous end shall be unto those who fear him.					Said Moses to his people, "Cry unto God for help, and bear up patiently, for the earth is God's: to such of His servants as He pleaseth doth He give it as a heritage; and for those that fear Him is a happy issue."
87	126	7	They answered, We have been afflicted by having our male children slain, before thou camest unto us, and also since thou hast come unto us. Moses said, Peradventure it may happen that our LORD will destroy your enemy, and will cause you to succeed him in the earth, that he may see how ye will act therein.					"We have been oppressed," they said, "before thou camest to us, and since thou hast been with us:" "Perhaps," said he, "your Lord will destroy your enemy, and will make you his successors in the land, and He will see how ye will act therein."
87	127	7	And we formerly punished the people of Pharaoh with dearth and scarcity of fruits, that they might be warned.					Already had we chastised the people of Pharaoh with dearth and scarcity of fruits, that haply they might take warning:
87	128	7	Yet when good happened unto them, they said, This is owing unto us: but if evil befell them, they attributed the same to the ill luck of Moses, and those who were with him.s Was not their ill luck with GOD?t But most of them knew it not.	s Looking on him and his followers as the occasion of those calamities. The original word properly signifies to take an ominous and sinister presage of any future event, from the flight of birds, or the like. t By whose will and decree they were so afflicted, as a punishment for their wickedness.				And when good fell to their lot they said, "This is our due." But if ill befel them, they regarded Moses and his partisans as (the birds) of evil omen.26 Yet, was not their evil omen from God? But most of them knew it not.	26 Lit. male ominati sunt. Mar. They traced their calamities to Moses. So Sale. Kas. But Ullmann. renders, they attributed their misfortunes to the predictions of Moses.
87	129	7	And they said unto Moses, Whatever sign thou show unto us, to enchant us therewith, we will not believe on thee.					And they said, "Whatever sign thou bring us for our enchantment, we will not believe on thee."
87	130	7	Wherefore we sent upon them a floodu and locusts, and lice,x and frogs, and blood; distinct miracles: but they behaved proudly, and became a wicked people.	u This inundation, they say, was occasioned by unusual rains, which continued eight days together, and the overflowing of the Nile; and not only covered their lands, but came into their houses, and rose as high as their backs and necks; but the children of Israel had no rain in their quarters.4 As there is no mention of any such miraculous inundation in the Mosaic writings, some have imagined this plague to have been either a pestilence, or the small-pox, or some other epidemical distemper.5 For the word tufân, which is used in this place, and is generally rendered a deluge, may also signify any other universal destruction or mortality. 4 Idem, Abulfed. 5 Al Beidâwi. x Some will have these insects to have been a larger sort of tick; others, the young locusts before they have wings.6 6 Idem.				And we sent upon them the flood and the locusts and the kummal (lice) and the frogs and the blood,–clear signs27–but they behaved proudly, and were a sinful people.	27 In Suras [lxvii.] xvii. and [lxviii.] Muhammad speaks of nine plagues. The flood is not mentioned in the Scripture.
87	131	7	And when the plaguey fell on them, they said, O Moses, entreat thy LORD for us, according to that which he hath covenanted with thee; verily if thou take the plague from off us, we will surely believe thee, and we will let the children of Israel go with thee. But when we had taken the plague from off them until the term which God had granted them was expired, behold they broke their promise.	y viz., Any of the calamities already mentioned, or the pestilence which GOD sent upon them afterwards.				And when any plague fell upon them, they said, "O Moses! pray for us to thy Lord, according to that which he hath covenanted with thee: Truly if thou take off the plague from us, we will surely believe thee, and will surely send the children of Israel with thee." But when we had taken off the plague from them, and the time which God had granted them had expired,28 behold! they broke their promise.	28 Lit. when we removed from them the plague until a period at which they should arrive.
87	132	7	Wherefore we took vengeance on them, and drowned them in the Red Sea;z because they charged our signs with falsehood, and neglected them.	z See this wonderful event more particularly described in the tenth and twentieth chapters.				Therefore we took vengeance on them and drowned them in the sea, because they treated our signs as falsehoods and were heedless of them.
87	133	7	And we caused the people who had been rendered weak to inherit the eastern parts of the earth and the western parts thereof,a which we blessed with fertility; and the gracious word of thy LORD was fulfilled on the children of Israel, for that they had endured with patience: and we destroyed the structures which Pharaoh and his people had made, and that which they had erected.b	a That is, the land of Syria, of which the eastern geographers reckon Palestine a part, and wherein the commentators say the children of Israel succeeded the kings of Egypt and the Amalekites.1 1 Idem. b Particularly the lofty tower which Pharaoh caused to be built, that he might attack the GOD of Moses.2 2 Vide Kor. c. 28 and 40.				And we gave to the people who had been brought so low, the eastern and the western lands, which we had blessed as an heritage: and the good word of thy Lord was fulfilled on the children of Israel because they had borne up with patience: and we destroyed the works and the structures of Pharaoh and his people:
87	134	7	And we caused the children of Israel to pass through the sea, and they came unto a people who gave themselves up to the worship of their idols,c and they said, O Moses, make us a god, in like manner as these people have gods. Moses answered, Verily ye are an ignorant people:	c These people some will have to be of the tribe of Amalek, whom Moses was commanded to destroy, and others of the tribe of Lakhm. Their idols, it is said, were images of oxen, which gave the first hint to the making of the golden calf.3 3 Al Beidâwi.				And we brought the children of Israel across the sea, and they came to a people who gave themselves up to their idols. They said, "O Moses! make us a god, as they have gods." He said, "Verily, ye are an ignorant people:
87	135	7	for the religion which these follow will be destroyed, and that which they do is vain.					For the worship they practise29 will be destroyed, and that which they do, is vain."	29 Lit. that in which these are.
87	136	7	He said, Shall I seek for you any other god than GOD; since he hath preferred you to the rest of the world?					He said, "Shall I seek any other god for you than God, when it is He who hath preferred you above all other peoples?"
87	137	7	And remember when we delivered you from the people of Pharaoh, who grievously oppressed you; they slew your male children, and let your females live: therein was a great trial from your LORD.					And remember when we rescued you from the people of Pharaoh they had laid on you a cruel affliction; they slew your sons, and let only your daughters live, and in this was a great trial from your Lord.
87	138	7	And we appointed unto Moses a fast of thirty nights before we gave him the law,d and we completed them by adding of ten more; and the stated time of his LORD was fulfilled in forty nights. And Moses said unto his brother Aaron, Be thou my deputy among my people during my absence; and behave uprightly, and follow not the way of the corrupt doers.	d The commentators say that GOD, having promised Moses to give him the law, directed him to prepare himself for the high favour of speaking with GOD in person by a fast of thirty days; and that Moses accordingly fasted the whole month of Dhu’lkaada; but not liking the savour of his breath, he rubbed his teeth with a dentrifice, upon which the angels told him that his breath before had the odour of musk,4 but that his rubbing his teeth had taken it away. Whereupon GOD ordered him to fast ten days more, which he did; and these were the first ten days of the succeeding month Dhu’lhajja. Others, however, suppose that Moses was commanded to fast and pray thirty days only, and that during the other ten GOD discoursed with him.5 4 See the Prelim. Disc. Sect. IV 5 Al Beidâwi. Jallalo’ddin.				And we appointed a meeting with Moses for thirty nights, which we completed with ten other nights, so that his whole time with his Lord30 amounted to forty nights. Then said Moses to his brother Aaron, "Take thou my place among my people, and act rightly, and follow not the way of the corrupt doers."	30 Lit. the set time of his Lord was fulfilled in forty nights.
87	139	7	And when Moses came at our appointed time, and his LORD spake unto him,e he said, O LORD, show me thy glory, that I may behold thee. God answereth, Thou shalt in no wise behold me; but look towards the mountain,f and if it stand firm in its place, then thou shalt see me. But when his LORD appeared with glory in the mount,g he reduced it to dust. And Moses fell down in a swoon.	e Without the mediation of any other, and face to face, as he speaks unto the angels.6 6 Al Beidâwi. Vide D’Herbel. Bibl. Orient. p. 650. f This mountain the Mohammedans name al Zabir. g Or, as it is literally, unto the mount. For some of the expositors pretend that GOD endued the mountain with life and the sense of seeing.	Tablets of Bahá’u’lláh Revelaed after the Kitáb-i-Aqdas (within pp. 238-240) link	BWC: Behold, and thou shalt see Me.		And when Moses came at our set time and his Lord spake with him, he said, "O Lord, shew thyself to me, that I may look upon thee." He said, "Thou shalt not see Me; but look towards the mount, and if it abide firm in its place, then shalt thou see Me." And when God manifested Himself to the mountain he turned it to dust! and Moses fell in a swoon.
87	140	7	And when he came to himself, he said, Praise be unto thee! I turn unto thee with repentence, and I am the first of true believers.h	h This is not to be taken strictly. See the like expression in chapter 6, p. 90.				And when he came to himself, he said, "Glory be to thee! To thee do I turn in penitence, and I am the first of them that believe."
87	141	7	God said unto him, O Moses, I have chosen thee above all men, by honouring thee with my commissions, and by my speaking unto thee: receive therefore that which I have brought thee, and be one of those who give thanks.i	i The Mohammedans have a tradition that Moses asked to see GOD on the day of Arafat, and that he received the law on the day they slay the victims at the pilgrimage of Mecca, which days are the ninth and tenth of Dhu’lhajja.				He said, "O Moses! thee above all men have I chosen by my commissions, and by my speaking to thee. Take therefore what I have brought thee, and be one of those who render thanks.
87	142	7	And we wrote for him on the tablesk an admonition concerning every matter, and a decision in every case,l and said, Receive this with reverence; and command thy people that they live according to the most excellent precepts thereof. I will show you the dwelling of the wicked.m	k These tables, according to some, were seven in number, and according to others ten. Nor are the commentators agreed whether they were cut out of a kind of lote-tree in paradise called al Sedra, or whether they were chrysolites, emeralds, rubies or common stone.1 But they say that they were each ten or twelve cubits long; for they suppose that not only the ten commandments but the whole law was written thereon: and some add that the letters were cut quite through the tables, so that they might be read on both sides2–which is a fable of the Jews. 1 Al Beidâwi. 2 Vide D’Herbel. ubi sup. l That is, a perfect law comprehending all necessary instructions, as well in regard to religious and moral duties, as the administration of justice. m viz., The desolate habitations of the Egyptians, or those of the impious tribes of Ad and Thamûd, or perhaps hell, the dwelling of the ungodly in the other world.				And we wrote for him upon the tables a monition concerning every matter, and said, "Receive them thyself with steadfastness, and command thy people to receive them for the observance of its most goodly precepts:–I will shew you the abode of the wicked."
87	143	7	I will turn aside from my signs those who behave themselves proudly in the earth, without justice: and although they see every sign, yet they shall not believe therein; and although they see the way of righteousness, yet they shall not take that way; but if they see the way of error, they shall take that way.		7:143-144 Kitáb-i-Íqán, part II, paragraph 111, p. 105 link	And if they see the path of righteousness, they will not take it for their path; but if they see the path of error, for their path will they take it.		The unjustly proud ones of the earth will I turn aside from my signs, for even if they see every sign they will not believe them; and if they see the path of uprightness, they will not take it for their path, but if they see the path of error, for their path will they take it.
87	144	7	This shall come to pass because they accuse our signs of imposture, and neglect the same.		7:143-144 (cont.) Kitáb-i-Íqán, part II, paragraph 111, p. 105 link	This, because they treated Our signs as lies, and were heedless of them.		This,–for that they treated our signs as lies, and were heedless of them.
87	145	7	But as for them who deny the truth of our signs and the meeting of the life to come, their works shall be vain: shall they be rewarded otherwise than according to what they shall have wrought?					Vain will be the works of those who treated our signs, and the meeting of the life to come, as lies! Shall they be rewarded but as they have wrought?
87	146	7	And the people of Moses, after his departure, took a corporeal calf,n made of their ornaments,o which lowed.p Did they not see that it spake not unto them, neither directed them in the way?	n That is, as some understand it, consisting of flesh and blood; or, as others, being a mere body or mass of metal, without a soul.3 3 Al Beidâwi. See cap. 20, and the notes to cap. 2, p. 6. o Such as their rings and bracelets of gold and silver.4 4 Vide ibid. p See chapter 20, and the notes to chapter 2, p. 6.				And the people of Moses took during his absence a calf made of their ornaments, and ruddy like gold, and lowing.31 Saw they not that it could not speak to them, nor guide them in the way?	31 Sale and others render having a body, corporeal, of which the commentators give no satisfactory explanation. I have adopted that given by Freytag in v. That the calf lowed in consequence of Sama‰l having entered into it, is one of the traditions of the Talmud. Pirke R. Eliezer, c. 45.
87	147	7	yet they took it for their god, and acted wickedly.					Yet they took if for a God and became offenders!
87	148	7	But when they repented with sorrow,q and saw that they had gone astray, they said, Verily if our LORD have not mercy upon us, and forgive us not, we shall certainly become of the number of those who perish.	q Father Marracci seems not to have understood the meaning of this phrase, having literally translated the Arabic words, wa lamma sokita fi eidîhim, without any manner of sense, Et cum cadere factus fuisset in manibus eorum.				But when they repented, and saw that they had erred, they said, Truly if our Lord have not mercy on us, and forgive us, we shall surely be of those who perish.
87	149	7	And when Moses returned unto his people, full of wrath and indignation, he said, An evil thing is it that ye have committed after my departure; have ye hastened the command of your LORD?r And he threw down the tables,s and took his brother by the hair of the head, and dragged him unto him. And Aaron said unto him, Son of my mother, verily the people prevailed against me,t and it wanted little but they had slain me: make not my enemies therefore to rejoice over me, neither place me with the wicked people.	r By neglecting his precepts, and bringing down his swift vengeance on you. s Which were all broken and taken up to heaven, except one only; and this, they say, contained the threats and judicial ordinances, and was afterwards put into the ark.1 1 Al Beidâwi. Vide D’Herbel. ubi sup. p. 649. t Literally, rendered me weak.				And when Moses returned to his people, wrathful, angered, he said, "Evil is it that ye have done next upon my departure. Would ye hasten on the judgments of your Lord?" And he threw down the tables, and seized his brother by the head and dragged him unto him. Said he, "Son of my mother! the people thought me weak, and had well nigh slain me. Make not mine enemies to rejoice over me, and place me not among the wrong doers."
87	150	7	Moses said, O LORD, forgive me and my brother, and receive us into thy mercy; for thou art the most merciful of those who exercise mercy.					He said, "O Lord, forgive me and my brother, and bring us into thy mercy; for of those who shew mercy thou art the most merciful."
87	151	7	Verily as for them who took the calf for their god, indignation shall overtake them from their LORD,u and ignominy in this life: thus will we reward those who imagine falsehood.	u See chapter 2, p. 6.				Verily as to those who took the calf as a god, wrath from their Lord shall overtake them, and shame in this present life: for thus recompense we the devisers of a lie.
87	152	7	But unto them who do evil, and afterwards repent, and believe in God, verily thy LORD will thereafter be clement and merciful.					But to those who have done evil, then afterwards repent and believe, thy Lord will thereafter be Lenient, Merciful.
87	153	7	And when the anger of Moses was appeased, he took the tables;x and in what was written thereon was a direction and mercy, unto those who feared their LORD.	x Or the fragments of that which was left.				And when the anger of Moses was stilled, he took up the tables; and in their writing was guidance and mercy for those who dread their Lord.
87	154	7	And Moses chose out of his people seventy men, to go up with him to the mountain at the time appointed by us: and when a storm of thunder and lightning had taken them away,y he said, O LORD, if thou hadst pleased, thou hadst destroyed them before, and me also; wilt thou destroy us for that which the foolish men among us have committed? This is only thy trial; thou wilt thereby lead into error whom thou pleasest, and thou wilt direct whom thou pleasest. Thou art our protector, therefore forgive us, and be merciful unto us; for thou art the best of those who forgive.	y See chapter 2, p. 6, and chapter 4, p. 70.	A Traveler’s Narrative, p. 16 link	EGB: This is nought but Thy trial.		And Moses chose seventy men of his people for a meeting appointed by us. And when the earthquake overtook them, he said, "O my Lord! if it had been thy pleasure, thou hadst destroyed them and me ere this! wilt thou destroy us for what our foolish ones have done? It is nought but thy trial: thou wilt mislead by it whom thou wilt, and guide whom thou wilt. Our guardian, thou! Forgive us then and have mercy on us; for of those who forgive art thou the best:
87	155	7	And write down for us good in this world, and in the life to come; for unto thee are we directed. God answered, I will inflict my punishment on whom I please; and my mercy extendeth over all things; and I will write down good unto those who shall fear me, and give alms, and who shall believe in our signs;					And write down for us what is good in this world, as well as in the world to come, for to thee are we guided." He said, "My chastisement shall fall on whom I will, and my mercy embraceth all things, and I write it down for those who shall fear me, and pay the alms, and believe in our signs,
87	156	7	who shall follow the apostle, the illiterate prophet,z whom they shall find written downa with them in the law and the gospel: he will command them that which is just, and will forbid them that which is evil; and will allow them as lawful the good things which were before forbidden,b and will prohibit those which are bad;c and he will ease them of their heavy burden, and of the yokes which were upon them.d And those who believe in him, and honour him, and assist him, and follow the light, which hath been sent down with him, shall be happy.	z That is, Mohammed. See the Prelim. Disc. Sect. II. a i.e., Both foretold by name and certain description. b See chapter 3, p. 37. c As the eating of blood and swine’s flesh, and the taking of usury, &c. d See chapter 2, p. 31.				Who shall follow the Apostle, the unlettered32 Prophet–whom they shall find described with them in the Law and Evangel. What is right will he enjoin them, and forbid them what is wrong, and will allow them healthful viands and prohibit the impure, and will ease them of their burden, and of the yokes which were upon them; and those who shall believe in him, and strengthen him, and help him,33 and follow the light34 which hath been sent down with him,–these are they with whom it shall be well."	32 Compare Sura [lxxxi.] xxix. 47, [xciv.] lxxii. 2, [xci.] ii. 73. The word ummyy is derived from ummah, a nation, and means Gentile; it here refers to Muhammad's ignorance, previous to the revelation of Islam, of the ancient Scriptures. It is equivalent to the Gr. laic, ethnic, and to the term gojim, as applied by the Jews to those unacquainted with the Scriptures. There can, however, be no doubt that Muhammad–in spite of his assertions to the contrary, with the view of proving his inspiration–was well acquainted with the Bible histories. He wished to appear ignorant in order to raise the elegance of the Koran into a miracle. For the passages of Scripture said to foretel Muhammad, see Pocock's Sp. Hist. Ar. p. 188, ed. White. 33 If these words, as Nöldeke supposes, contain an allusion to the Ansars, it is likely that this verse was added at Medina. The epithet Al-Ummy (the unlettered) does not, thus, occur in Meccan Suras. 34 The Koran.
87	157	7	Say, O men, Verily I am the messenger of GOD unto you all:e	e That is, to all mankind in general, and not to one particular nation, as the former prophets were sent.				SAY to them: O men! Verily I am God's apostle to you all;
87	158	7	unto him belongeth the kingdom of heaven and earth; there is no GOD but he: he giveth life, and he causeth to die. Believe therefore in GOD and his apostle, the illiterate prophet, who believeth in GOD and his word; and follow him, that ye may be rightly directed.					Whose is the kingdom of the Heavens and of the Earth! Therefore believe on God but He! He maketh alive and killeth! Therefore believe on God, and his Apostle–the unlettered Prophet–who believeth in God and his word. And follow him that ye may be guided aright.
87	159	7	Of the people of Moses there is a partyf who direct others with truth, and act justly according to the same.	f viz., Those Jews who seemed better disposed than the rest of their brethren to receive Mohammed’s law; or perhaps such of them as had actually received it. Some imagine they were a Jewish nation dwelling somewhere beyond China, which Mohammed saw the night he made his journey to heaven, and who believed on him.1 1 Al Beidâwi. g See chapter 2, p. 7. To what is said in the notes there, we may add that, according to a certain tradition, the stone on which this miracle was wrought was thrown down from paradise by Adam, and came into the possession of Shoaib, who gave it with the rod to Moses; and that, according to another, the water issued thence by three orifices on each of the four sides of the stone, making twelve in all, and that it ran in so many rivulets to the quarter of each tribe in the camp.2 2 Idem. h See chapter 2, p. 7.				And among the people of Moses there is a certain number35 who guide others with truth, and practise what is right according to it.	35 Pirke R. Eliezer, 45, explains Ex. xxxii. 26, of the tribe of Levi, as not having been implicated with the other tribes in the sin of the golden calf.
87	160	7	And we divided them into twelve tribes, as into so many nations. And we spake by revelation unto Moses, when his people asked drink of him, and we said, Strike the rock with thy rod; and there gushed thereout twelve fountains,g and men knew their respective drinking-place. And we caused clouds to overshadow them, and manna and quailsh to descend upon them, saying, Eat of the good things which we have given you for food: and they injured not us, but they injured their own souls.					And we divided the Israelites into twelve tribes, as nations; and we revealed unto Moses when the people asked drink of him–"Strike the rock with thy staff:" and there gushed forth from it twelve fountains–the men all knew their drinking places. And we caused clouds to overshadow them, and sent down upon them the manna and the quails. . . . "Eat of the good things with which we have supplied you." But it was not us whom they injured, but they injured their own selves:
87	161	7	And call to mind when it was said unto them, Dwell in this city,i and eat of the provisions thereof wherever ye will, and say, Forgiveness; and enter the gate worshipping: we will pardon you your sins, and will give increase unto the well-doers.	i See this passage explained, ibid.				And when it was said to them, "Dwell in this city, and eat therefrom what ye will, and say 'Hittat' (forgiveness), and enter the gate with prostrations; then will we pardon your offences,–we will give increase to the doers of good:"
87	162	7	But they who were ungodly among them changed the expression into another,k which had not been spoken unto them. Wherefore we went down upon them indignation from heaven, because they transgressed.	k Professor Sike says, that being prone to leave spiritual for worldly matters, instead of Hittaton they said Hintaton, which signifies wheat,3 and comes much nearer the true word than the expression I have in the last place quoted, set down from Jallalo’ddin. Whether he took this from the same commentator or not does not certainly appear, though he mentions him just before; but if he did, his copy must differ from that which I have followed. 3 Sike, in not. ad Evang. Infant. p. 71.				But the ungodly ones among them changed that word into another than that which had been told them:36 therefore sent we forth wrath out of Heaven upon them for their wrong doings.	36 The Jews changed hittat, absolution, indulgence, into habbat, corn.
87	163	7	And ask them concerning the city,l which was situate on the sea, when they transgressed on the Sabbath-day: when their fish came unto them on their Sabbath-day, appearing openly on the water: but on the day whereon they celebrated no Sabbath, they came not unto them. Thus did we prove them, because they were wicked-doers.	l This city was Ailah or Elath, on the Red Sea; though some pretend it was Midian, and others Tiberias. The whole story is already given in the notes to chapter 2, p. 8. Some suppose the following five or eight verses to have been revealed at Medina.				And37 ask them about the city that stood by the sea, when its inhabitants broke the Sabbath; when their fish came to them on their Sabbath day appearing openly, but came not to them on the day when they kept no Sabbath. Thus did we make trial of them, for that they were evildoers.38	37 This and the next six verses are supposed to have been added at Medina. 38 Comp. Sura [xci.] ii. 61. No trace of this legend is to be found in the Talmudists. The city is said to have been Aila (Elath) on the Red Sea.
87	164	7	And when a party of themm said unto the others, Why do ye warn a people whom GOD will destroy, or will punish with a grievous punishment? They answered, This is an excuse for us unto your LORD,n and peradventure they will beware.	m viz., The religious persons among them, who strictly observed the Sabbath, and endeavoured to reclaim the others, till they despaired of success. But some think these words were spoken by the offenders, in answer to the admonitions of the others. n That we have done our duty in dissuading them from their wickedness.				And when some of them said, why warn ye those whom God would destroy or chastise with terrible chastisement? they said, For our own excuse with your Lord; and that they may fear Him.
87	165	7	But when they had forgotten the admonitions which had been given them, we delivered those who forbade them to do evil; and we inflicted on those who had transgressed a severe punishment, because they had acted wickedly.					And when they forgot their warnings, we delivered those who had forbidden evil; and we inflicted a severe chastisement on those who had done wrong, for that they were evil doers.
87	166	7	And when they proudly refused to desist from what had been forbidden them, we said unto them, Be ye transformed into apes, driven away from the society of men. And remember when thy LORD declared that he would surely send against the Jews until the day of resurrection, some nation who should afflict them with a grievous oppression:o for thy LORD is swift in punishing, and he is also ready to forgive, and merciful:	o See chapter 5, p. 82, note g.				But when they proudly persisted in that which was forbidden, we said to them, "Become scouted apes;" and then thy Lord declared that until the day of the resurrection, he would surely send against them39 (the Jews) those who should evil entreat and chastise them: for prompt is thy Lord to punish; and He is Forgiving, Merciful.	39 Perhaps in allusion to Deut. xxviii. 49, 50.
87	167	7	and we dispersed them among the nations in the earth. Some of them are upright persons, and some of them are otherwise. And we proved them with prosperity and with adversity, that they might return from their disobedience;					And we have divided them upon the Earth as peoples: some of them are upright and some are otherwise; and by good things and by evil things have we proved them, to the intent that they might return to us.
87	168	7	and a succession of their posterity hath succeeded after them, who have inherited the book of the law, who receive the temporal goods of this world,p and say, It will surely be forgiven us: and if a temporal advantage like the former be offered them, they accept it also. Is it not the covenant of the book of the law established with them, that they should not speak of GOD aught but the truth?q Yet they diligently read that which is therein. But the enjoyment of the next life will be better for those who fear God than the wicked gains of these people: (Do ye not therefore understand?)	p By accepting of bribes for wresting judgment, and for corrupting the copies of the Pentateuch, and by extorting of usury, &c.1 1 Al Beidâwi. q Particularly by giving out that GOD will forgive their corruption without sincere repentance and amendment.				And they have had successors to succeed them: they have inherited the Book: they have received the passing good things of this lower world,40 and say, "It will be forgiven us." Yet if the like good things came to them again, they would again receive them. But hath there not been received on their part a covenant through the Scripture that they should speak nought of God but the truth? And yet they study its contents. But the mansion of the next world hath more value for those who fear God–Do ye not then comprehend?–	40 As bribes to pervert Scripture, etc.
87	169	7	and for those who hold fast the book of the law, and are constant at prayer: for we will by no means suffer the reward of the righteous to perish.					And who hold fast the Book, and observe prayer: verily, we will not suffer the reward of the righteous to perish.
87	170	7	And when we shook the mountain of Sinai over them,r as though it had been a covering, and they imagined, that it was falling upon them; and we said, Receive the law which we have brought you with reverence; and remember that which is contained therein, that ye may take heed.	r See chapter 2, p. 8, note z.				And when we shook the mount41 over them as if it had been a shadow, and they thought it falling upon them, . . . "Receive, said we, with steadfastness what we have brought you, and remember what is therein to the end that ye may fear God."	41 Sinai–which, however, is not mentioned in the Koran as the place where the law was given. Comp. "I will cover you with the mountain like a roof." Abodah Sar. 2, 2. Thus also in Tract Sabbath, f. 88, 1, "R. Avdimi . . . saith, These words teach us that the Holy One, blessed be He, turned the mountain over them like a vessel, and said to them, If ye will receive the law, well; but if not, there shall be your grave." This tradition is still held by the Jews. See D. Lewis Pent. Prayers, fol. 150. Its origin is a misunderstanding of Ex. xix. 17, rightly rendered in the E. version at the nether part of the mountain.
87	171	7	And when thy LORD drew forth their posterity from the loins of the sons of Adam,s and took them to witness against themselves, saying, Am not I your LORD? They answered, Yea: we do bear witness. This was done lest ye should say, at the day of resurrection, Verily we were negligent as to this matter, because we were not apprised thereof:	s This was done in the plain of Dahia in India, or as others imagine, in a valley near Mecca. The commentators tell us that God stroked Adam’s back, and extracted from his loins his whole posterity, which should come into the world until the resurrection, one generation after another; that these men were actually assembled all together in the shape of small ants, which were endued with understanding; and that after they had, in the presence of angels, confessed their dependence on GOD, they were again caused to return into the loins of their great ancestor.2 From this fiction it appears that the doctrine of pre-existence is not unknown to the Mohammedans; there is some little conformity between it and the modern theory of generation ex animalculis in semine marium. 2 Idem, Jallalo’ddin. Yahya. Vide D’Herbelot, Bibl. Orient. p. 54.	Memorials of the Faithful (within pp. 29-32, Ustád Ismá'íl) link Memorials of the Faithful (within pp. 117-118, Hájí Muhammad-Riday-i-Shirazi) link Memorials of the Faithful (within pp. 126-129, Hájí Mirzá Muhammad-Taqi, the Afnán) link Memorials of the Faithful (within pp. 150-154, Zaynu’l-Muqarrabín) link The Secret of Divine Civilization, p. 44 link			And when thy Lord brought forth their descendants from the reins of the sons of Adam and took them to witness against themselves, "Am I not," said He, "your Lord?" They said, "Yes, we witness it." This we did, lest ye should say on the day of Resurrection, "Truly, of this were we heedless, because uninformed;"
87	172	7	or lest ye should say, Verily our fathers were formerly guilty of idolatry, and we are their posterity who have succeeded them; wilt thou therefore destroy us for that which vain men have committed?					Or lest ye should say, "Our fathers, indeed, aforetime joined other gods with our God, and we are their seed after them: wilt thou destroy us for the doings of vain men?"
87	173	7	Thus do we explain our signs, that they may return from their vanities.					Thus make we our signs clear: that haply they may return to God.
87	174	7	And relate unto the Jews the history of him unto whom we brought our signs,t and the departed from them; wherefore Satan followed him, and he became one of those who were seduced.	t Some suppose the person here intended to be a Jewish rabbi, or one Ommeya Ebn Abi’lsalt, who read the scriptures, and found thereby that GOD would send a prophet about that time, and was in hopes that he might be the man; but when Mohammed declared his mission, believed not on him through envy. But according to the more general opinion, it was Balaam, the son of Beor, of the Canaanitish race, well acquainted with part at least of the scripture, having even been favoured with some revelations from GOD; who being requested by his nation to curse Moses and the children of Israel, refused it at first, saying, How can I curse those who are protected by the angels? But afterwards he was prevailed on by gifts; and he had no sooner done it, than he began to put out his tongue like a dog, and it hung down upon his breast.3 3 Al Beidâwi, Jallalo’ddin, al Zamakhshari. Vide D’Herbel. Bibl. Orient. Art. Balaam.				Recite to them42 the history of him43 to whom we vouchsafed our signs, and who departed from them, so that Satan followed him, and he became one of the seduced.	42 To the Jews. 43 Balaam. But according to others, a Jew who renounced his faith in Muhammad.
87	175	7	And if we had pleased, we had surely raised him thereby unto wisdom; but he inclined unto the earth, and followed his own desire.u Wherefore his likeness as the likeness of a dog, which, if thou drive him away, putteth forth his tongue, or, if thou let him alone, putteth forth his tongue also. This is the likeness of the people, who accuse our signs of falsehood. Rehearse therefore this history unto them, that they may consider.	u Loving the wages of unrighteousness, and running greedily after error for reward.4 4 2 Peter ii. v.; Jude II.				Had we pleased, we had certainly thereby exalted him; but he crouched to the earth and followed his own lust: his likeness, therefore, is as that of the dog which lolls out his tongue, whether thou chase him away, or leave him alone! Such is the likeness of those who treat our signs as lies. Tell them this tale then, that they may consider.
87	176	7	Evil is the similitude of those people who accuse our signs of falsehood, and injure their own souls.					Evil the likeness of those who treat our signs as lies! and it is themselves they injure.
87	177	7	Whomsoever GOD shall direct, he will be rightly directed; and whomsoever he shall lead astray, they shall perish.					He whom God guideth is the guided, and they whom he misleadeth shall be the lost.
87	178	7	Moreover we have created for hell many of the genii and of men; they have hearts by which they understand not, and they have eyes by which they see not: and they have ears by which they hear not. These are like the brute beasts; yea they go more astray: these are the negligent.		Kitáb-i-Íqán, part II, paragraph 119, p. 113 link Kitáb-i-Íqán, part II, paragraph 125, p. 119 link Gems of Divine Mysteries, p. 49, paragraph 66 link The Secret of Divine Civilization, p. 4 link	Hearts have they, with which they understand not, and eyes have they with which they see not! (repeat) BWC: Hearts have they with which they understand not, and eyes have they with which they see not.... MG: They are like the brutes: Yea, they go more astray...		Many, moreover, of the Djinn and men have we created for Hell. Hearts have they with which they understand not, and eyes have they with which they see not, and ears have they with which they hearken not. They are like the brutes: Yea, they go more astray: these are the heedless.
87	179	7	GOD hath most excellent names;x therefore call on him by the same; and withdraw from those who use his name perversely:y they shall be rewarded for that which they shall have wrought.	x Expressing his glorious attributes. Of these the Mohammedan Arabs have no less than ninety-nine, which are reckoned up by Marracci.5 5 In Alc. p. 414. y As did Walid Ebn al Mogheira, who hearing Mohammed give GOD the title of al Rahmân, or the merciful, laughed aloud, saying he knew none of that name, except a certain man who dwelt in Yamama;1 or as the idolatrous Meccans did, who deduced the names of their idols from those of the true GOD; deriving, for example, Allât from Allah, al Uzza from al Azîz, the mighty, and Manât from al Mannân, the bountiful.2 1 Marrac. Vit. Moh. p. 19. 2 Al Beidâwi. Jallalo’ddin. See the Prelim. Disc. p. 14.				Most excellent titles hath God:44 by these call ye on Him, and stand aloof from those who pervert45 his titles. For what they have done shall they be repaid!	44 The 99 titles of God, taken from the Koran, are to be found in Maracci, vol. 11, p. 414, or in Macbride's Religion of the Mohammedans, p. 121. To facilitate the repetition of these names, the Muslims use a rosary. 45 In altering the names of God, changing allah into Allat, Elaziz into Alozza, Mennan into Menat, etc.
87	180	7	And of those whom we have created there are a people who direct others with truth, and act justly according thereto.z	z As it is said a little above that GOD hath created many to eternal misery, so here he is said to have created others to eternal happiness.3 3 Al Beidâwi.				And among those whom we have created are a people who guide others with truth, and in accordance therewith act justly.
87	181	7	But those who devise lies against our signs, we will suffer them to fall gradually into ruin, by a method which they knew not:a	a By flattering them with prosperity in this life, and permitting them to sin in an uninterrupted security, till they find themselves unexpectedly ruined.4 4 Idem.				But as for those who treat our signs as lies, we will gradually bring them down by means of which they know not:
87	182	7	and I will grant them to enjoy a long and prosperous life; for my stratagem is effectual.					And though I lengthen their days, verily, my stratagem shall prove effectual.
87	183	7	Do they not consider that there is no devil in their companion?b He is no other than a public preacher.	b viz., In Mohammed, whom they gave out to be possessed when he went up to Mount Safâ, and from thence called to the several families of each respective tribe in order, to warn them of GOD’S vengeance if they continued in their idolatry.5 5 Idem.				Will they not bethink them that their companion Muhammad is not djinn-possessed? Yes, his office is only that of plain warner.
87	184	7	Or do they not contemplate the kingdom of heaven and earth, and the things which GOD hath created; and consider that peradventure it may be that their end draweth nigh? And in what new declaration will they believe, after this?c	c i.e., After they have rejected the Korân. For what more evident revelation can they hereafter expect?6 6 Idem.				Will they not look forth on the realms of the Heaven and of the Earth, and on all things which God hath made, to see whether haply their end be not drawing on? And in what other book will they believe46 who reject the Koran?	46 Lit. and in what declaration after it will they believe?
87	185	7	He whom GOD shall cause to err, shall have no director; and he shall leave them in their impiety, wandering in confusion.					No other guide for him whom God shall mislead! He will leave them distraught in their wanderings.
87	186	7	They will ask thee concerning the last hour; at what time its coming is fixed? Answer, Verily the knowledge thereof is with my LORD; none shall declare the fixed time thereof, except he. The expectation thereof is grievous in heaven and on earth:d it shall come upon you no otherwise than suddenly.	d Not only to men and genii, but to the angels also.				They will ask thee of the Hour–for what time is its coming fixed? SAY: The knowledge of it is only with my Lord: none shall manifest it in its time but He: it is the burden47 of the Heavens and of the Earth: not otherwise than on a sudden will it come on you.48	47 That is, it weighs heavily on the hopes and fears of men, djinn, and angels. 48 Probably the usual final clause, whence ye looked not for it, should here be added to make good the rhyme, which is otherwise interrupted in the original.
87	187	7	They will ask thee, as though thou wast well acquainted therewith. Answer, Verily the knowledge thereof is with GOD alone: but the greater part of men know it not.					They will ask thee as if thou wast privy to it: SAY: The knowledge of it is with none but God. But most men know not this.
87	188	7	Say, I am able neither to procure advantage unto myself, nor to avert mischief from me, but as GOD pleaseth. If I knew the secrets of God, I should surely enjoy abundance of good, neither should evil befall me. Verily I am no other than a denouncer of threats, and a messenger of good tidings unto people who believe.					SAY: I have no control over what may be helpful or hurtful to me, but as God willeth. Had I the knowledge of his secrets, I should revel in the good, and evil should not touch me. But I am only a warner, and an announcer of good tidings to those who believe.
87	189	7	It is he who hath created you from one person, and out of him produced his wife, that he might dwell with her: and when he had known her, she carried a light burden for a time, wherefore she walked easily therewith. But when it became more heavy,e she called upon GOD their LORD, saying, If thou give us a child rightly shaped, we will surely be thankful.	e That is, when the child grew bigger in her womb.				He it is who hath created you from a single person, and from him brought forth his wife that he might dwell with her: and when he had known her, she bore a light burden, and went about with it; and when it became heavy, they both cried to God their Lord, "If thou give us a perfect child we will surely be of the thankful."
87	190	7	Yet when he had given them a child rightly shaped, they attributed companions unto him, for that which he had given them.f But far be that from GOD, which they associated with him!	f For the explaining of this whole passage, the commentators tell the following story:– They say, that when Eve was big with her first child, the devil came to her and asked her whether she knew what she carried within her, and which way she should be delivered of it, suggesting that possibly it might be a beast. She, being unable to give an answer to this question, went in a fright to Adam, and acquainted him with the matter, who, not knowing what to think of it, grew sad and pensive. Whereupon the devil appeared to her again (or, as others say, to Adam), and pretended that he by his prayers would obtain of GOD that she might be safely delivered of a son in Adam’s likeness, provided they would promise to name him Abda’lhareth, or the servant of al Hareth (which was the devil’s name among the angels), instead of Abd’allah, or the servant of GOD, as Adam had designed. This proposal was agreed to, and accordingly, when the child was born, they gave it that name, upon which it immediately died.1 And with this Adam and Eve are here taxed, as an act of idolatry. The story looks like a rabbinical fiction, and seems to have no other foundation than Cain’s being called by Moses Obed adâmah, that is, a tiller of the ground, which might be translated into Arabic by Abd’alhareth. But al Beidâwi, thinking it unlikely that a prophet (as Adam is, by the Mohammedans, supposed to have been) should be guilty of such an action, imagines the Korân in this place means Kosai, one of Mohammed’s ancestors, and his wife, who begged issue of GOD, and having four sons granted them, called their names Abd Menâf, Abd Shams, Abd’al Uzza, and Abd’al Dâr, after the names of the four principal idols of the Koreish. And the following words also he supposes to relate to their idolatrous posterity. 1 Idem, Yahya. Vide D’Herbelot, Bibl. Orient. p. 438, et Selden. de Jure Nat. Sec. Hebr. l. 5, c. 8.				Yet when God had given them a perfect child,49 they50 joined partners with Him in return for what he had given them. But high is God above the partners they joined with Him!	49 Some render salihan, well made, rightly shaped; others, virtuous, morally perfect. 50 And their idolatrous posterity. Beidh.
87	191	7	Will they associate with him false gods which create nothing but are themselves created: and can neither give them assistance, nor help themselves?					What! Will they join those with Him who cannot create anything, and are themselves created, and have no power to help them, or to help themselves?
87	192	7	And if ye invite them to the true direction, they will not follow you: it will be equal unto you, whether ye invite them, or whether ye hold your peace.					And if ye summon them to "the guidance," they will not follow you! It is the same to them whether ye summon them or whether ye hold your peace!
87	193	7	Verily the false deities whom ye invoke besides GOD are servants like unto you.g Call therefore upon them, and let them give you an answer, if ye speak truth.	g Being subject to the absolute command of GOD. For the chief idols of the Arabs were the sun, moon, and stars.2 2 See the Prelim. Disc. p. 12, &c.				Truly they whom ye call on beside God, are, like yourselves, His servants! Call on them then, and let them answer you, if what ye say of them be true!
87	194	7	Have they feet, to walk with? Or have they hands, to lay hold with? Or have they eyes, to see with? Or have they ears, to hear with? Say, Call upon your companions, and then lay a snare for me, and defer it not;					Have they feet to walk with? Have they hands to hold with? Have they eyes to see with? Have they ears to hear with? SAY: Call on these joint gods of yours; then make your plot against me, and delay it not.
87	195	7	for GOD is my protector, who sent down the book of the Koran; and he protecteth the righteous.					Verily, my Lord is God, who hath sent down "the Book;" and He is the protector of the righteous.
87	196	7	But they whom ye invoke besides him cannot assist you, neither do they help themselves;					But they whom ye call on beside Him, can lend you no help, nor can they help themselves:
87	197	7	and if ye call on them to direct you, they will not hear. Thou seest them look towards thee, but they see not.					And if ye summon them to "the guidance," they hear you not: thou seest them look towards thee, but they do not see!
87	198	7	Use indulgence,h and command that which is just, and withdraw far from the ignorant.	h Or, as the words may also be translated, Take the superabundant overplus–meaning that Mohammed should accept such voluntary alms from the people as they could spare. But the passage, if taken in this sense, was abrogated by the precept of legal alms, which was given at Medina.	The Secret of Divine Civilization, p. 95 link	Make due allowances; and enjoin what is just, and withdraw from the ignorant.		Make the best of things;51 and enjoin what is just, and withdraw from the ignorant:	51 Take or use indulgence; i.e. take men and their actions as they are, and make all due allowances. Some understand it, of Muhammad's accepting such voluntary and superfluous alms as the people could spare.
87	199	7	And if an evil suggestion from Satan be suggested unto thee, to divert thee from thy duty, have recourse unto GOD: for he heareth and knoweth.					And if stirrings to evil from Satan stir thee, fly thou for refuge to God: He verily heareth, knoweth!
87	200	7	Verily they who fear God, when a temptation from Satan assaileth them, remember the divine commands, and behold, they clearly see the danger of sin and the wiles of the devil.					Verily, they who fear God, when some phantom from Satan toucheth them, remember Him, and lo! they see clearly.
87	201	7	But as for the brethren of the devils, they shall continue them in error; and afterwards they shall not preserve themselves therefrom.					Their Brethren52 will only continue them in error, and cannot preserve themselves from it.	52 That is, those under Satanic influence.
87	202	7	And when thou bringest not a verse of the Koran unto them, they say, Hast thou not put it together?i Answer, I follow that only which is revealed unto me from my LORD. This book containeth evident proofs from your LORD, and is a direction and mercy unto people who believe.	i i.e., Hast thou not yet contrived what to say; or canst thou obtain no revelation from GOD				And when thou bringest not a verse (sign) of the Koran to them, they say, "Hast thou not yet patched it up?53 SAY: I only follow my Lord's utterances to me. This is a clear proof on the part of your Lord, and a guidance and a mercy for those who believe.	53 Collected or sought it out. Beidh.
87	203	7	And when the Koran is read, attend thereto, and keep silence; that ye may obtain mercy.					And when the Koran is read, then listen ye to it and keep silence, that haply ye may obtain mercy.
87	204	7	And meditate on thy LORD in thine own mind, with humility and fear, and without loud speaking, evening and morning; and be not one of the negligent.					And think within thine own self on God, with lowliness and with fear and without loud spoken words, at even and at morn; and be not one of the heedless.
87	205	7	Moreover the angels who are with my LORD do not proudly disdain his service, but they celebrate his praise and worship him.					Verily they who are round about thy Lord disdain not His service. They praise Him and prostrate themselves before Him.
95	0	8
95	0	8
95	0	8	CHAPTER VIII.					SURA VIII.–THE SPOILS1 [XCV.]	1 On this Sura, which relates mainly to the battle of Bedr, see Weil's M. der Prophet, p. 268.
95	0	8	ENTITLED, THE SPOILS;k REVEALED AT MEDINA.	k This chapter was occasioned by the high disputes which happened about the division of the spoils taken at the battle of Bedr,1 between the young men who had fought, and the old men who had stayed under the ensigns; the former insisting they ought to have the whole, and the latter that they deserved a share.2 To end the contention, Mohammed pretended to have received orders from heaven to divide the booty among them equally, having first taken thereout a fifth part for the purposes which will be mentioned hereafter. 1 See cap. 3, p. 33. 2 Al Beidâwi, Jallalo’ddin. l Except seven verses, beginning at these words, And call to mind when the unbelievers plotted against thee, &c. Which some think were revealed at Mecca.				MEDINA.–76 Verses
95	0	8	IN THE NAME OF THE MOST MERCIFUL GOD.					In the Name of God, the Compassionate, the Merciful
95	1	8	THEY will ask thee concerning the spoils: Answer, The division of the spoils belongeth unto GOD and the apostle.m Therefore fear GOD, and compose the matter amicably among you: and obey GOD and his apostle, if ye are true believers.	m It is related that Saad Ebn Abi Wakkâs, one of the companions, whose brother Omair was slain in this battle, having killed Saîd Ebn al As, took his sword, and carrying it to Mohammed, desired that he might be permitted to keep it; but the prophet told him that it was not his to give away, and ordered him to lay it with the other spoils. At this repulse, and the loss of his brother, Saad was greatly disturbed; but in a very little while this chapter was revealed, and thereupon Mohammed gave him the sword, saying, You asked this sword of me when I had no power to dispose of it, but now I have received authority from GOD to distribute the spoils, you may take it.3 3 Al Beidâwi.				THEY will question thee about THE SPOILS. SAY: The spoils are God's and the apostle's. Therefore, fear God, and settle this among yourselves; and obey God and his apostle, if you are believers.
95	2	8	Verily the true believers are those whose hearts fear when GOD is mentioned, and whose faith increaseth when his signs are rehearsed unto them, and who trust in their LORD;		Selections from the Writings of the Báb (3 Excerpts from the Persian Bayán, IX, 10, within pp. 98-99) link	their hearts are thrilled with awe at the mention of God		Believers are they only whose hearts thrill with fear when God is named, and whose faith increaseth at each recital of his signs, and who put their trust in their Lord;
95	3	8	who observe the stated times of prayer, and give alms out of that which we have bestowed on them.					Who observe the prayers, and give alms out of that with which we have supplied them;
95	4	8	These are really believers: they shall have superior degrees of felicity with their LORD, and forgiveness, and an honourable provision.					These are the believers: their due grade awaiteth them in the presence of their Lord, and forgiveness, and a generous provision.
95	5	8	As thy LORD brought thee forth from thy house,n with truth; and part of the believers were averse to thy directions:o	n i.e., From Medina. The particle as having nothing in the following words to answer it, al Beidâwi supposes the connection to be that the division of the spoils belonged to the prophet, notwithstanding his followers were averse to it, as they had been averse to the expedition itself. o For the better understanding of this passage, it will be necessary to mention some further particulars relating to the expedition of Bedr. Mohammed having received private information (for which he pretended he was obliged to the angel Gabriel) of the approach of a caravan belonging to the Koreish, which was on its return from Syria with a large quantity of valuable merchandise, and was guarded by no more than thirty, or, as others say, forty men, set out with a party to intercept it. Abu Sofiân, who commanded the little convoy, having notice of Mohammed’s motions, sent to Mecca for succours; upon which Abu Jahl, and all the principal men of the city, except only Abu Laheb, marched to his assistance, with a body of nine hundred and fifty men. Mohammed had no sooner received advice of this, than Gabriel descended with a promise that he should either take the caravan or beat the succours; whereupon he consulted with his companions which of the two he should attack. Some of them were for setting upon the caravan, saying that they were not prepared to fight such a body of troops as were coming with Abu Jahl: but this proposal Mohammed rejected, telling them that the caravan was at a considerable distance by the seaside, whereas Abu Jahl was just upon them. The others, however, insisted so obstinately on pursuing the first design of falling on the caravan, that the prophet grew angry, but by the interposition of Abu Becr, Omar, Saad Ebn Obadah, and Mokdâd Ebn Amru, they at length acquiesced in his opinion. Mokdâd in particular assured him they were all ready to obey his orders, and would not say to him, as the children of Israel did to Moses, Go thou and thy LORD to fight, for we will sit here;1 but, Go thou and thy LORD to fight, and we will fight with you. At this Mohammed smiled, and again sat down to consult with them, applying himself chiefly to the Ansârs or helpers, because they were the greater part of his forces, and he had some apprehension lest they should not think themselves obliged by the oath they had taken to him at al Akaba,2 to assist him against any other than such as should attack him in Medina. But Saad Ebn Moâdh, in the name of the rest, told him that they had received him as the apostle of GOD, and had promised him obedience, and were therefore all to a man ready to follow him where he pleased, though it were into the sea. Upon which the prophet ordered them in GOD’S name to attack the succours, assuring them of the victory.3 1 Kor. c. 5, p. 76. 2 See the Prelim. Disc. p. 37. 3 Al Beidâwi.				Remember how thy Lord caused thee to go forth from thy home2 on a mission of truth, and part of the believers were quite averse to it:	2 At Medina.
95	6	8	they disputed with thee concerning the truth, after it had been made known unto them;p no otherwise than as if they had been led forth to death, and had seen it with their eyes.q	p That is, concerning their success against Abu Jahl and the Koreish; notwithstanding they had GOD’S promise to encourage them. q The reason of this great backwardness was the smallness of their number, in comparison of the enemy, and their being unprepared; for they were all foot, having but two horses among them, whereas the Koreish had no less than a hundred horse.4 4 Idem. Vide Abulfed, Vit. Moh. p. 56.				They disputed with thee about the truth3 which had been made so clear, as if they were being led forth to death, and saw it before them:	3 The necessity for the combat and its probable result.
95	7	8	And call to mind when GOD promised you one of the two parties, that it should be delivered unto you,r and ye desired that the party which was not furnished with armss should be delivered unto you: but GOD purposed to make known the truth in his words, and to cut off the uttermost part of the unbelievers;t	r That is, either the caravan or the succours from Mecca. Father Marracci mistaking al îr and al nafîr, which are appellatives and signify the caravan and the troop or body of succours, for proper names, has thence coined two families of the Koreish never heard of before, which he calls Airenses and Naphirenses.5 5 Marracc. in Alc. p. 297. s viz., The caravan, which was guarded by no more than forty horse; whereas the other party was strong and well appointed. t As if he had said, Your view was only to gain the spoils of the caravan, and to avoid danger; but God designed to exalt his true religion by extirpating its adversaries.6 6 Al Beidâwi.				And remember when God promised you that one of the two troops4 should fall to you, and ye desired that they who had no arms should fall to you: but God purposed to prove true the truth of his words, and to cut off the uttermost part ofthe infidels;	4 Muhammad had conceived the design of attacking an unarmed caravan belonging to the Koreisch on its way from Syria to Mecca. Abu Sofian, who had charge of it, sent to Mecca for succour, whence a body of nearly 1000 armed men at once set out to his assistance. Some of the Muslims were anxious to attack the caravan: others, notwithstanding the disparity of numbers, proposed to throw themselves upon the succours.
95	8	8	that he might verify the truth, and destroy falsehood, although the wicked were averse thereto.					That he might prove his truth to be the truth, and bring to nought that which is nought,5 though the impious were averse to it:	5 Idolatry.
95	9	8	When ye asked assistance of your LORD,u and he answered you, Verily I will assist you with a thousandx angels, following one another in order.	u When Mohammed’s men saw they could not avoid fighting, they recommended themselves to GOD’S protection; and their prophet prayed with great earnestness, crying out, O GOD, fulfil that which thou hast promised me: O GOD, if this party be cut off, thou wilt no more be worshipped on earth. And he continued to repeat these words till his cloak fell from off his back.7 7 Idem. Vide Abulfed. Vit. Moh. p. 58. x Which were afterwards reinforced with three thousand more.8 Wherefore some copies instead of a thousand, read thousands in the plural. 8 See cap. 3, p. 33 and 45.				When ye sought succour of your Lord, and he answered you, "I will verily aid you with a thousand6 angels, rank on rank:"	6 In Sura [xcvii.] iii. the angels are said to be 3000.
95	10	8	And this GOD designed only as good tidingsy for you, and that your hearts might thereby rest secure: for victory is from GOD alone; and GOD is mighty and wise.	y See chap. 3, p. 45.				And God made this promise as pure good tidings, and to assure your hearts by it: for succour cometh from God alone! Verily God is Mighty, Wise.
95	11	8	When a sleep fell on you as a security from him, and he sent down upon you water from heaven, that he might thereby purify you, and take from you the abomination of Satan,z and that he might confirm your hearts, and establish your feet thereby.	z It is related, that the spot where Mohammed’s little army lay was a dry and deep sand, into which their feet sank as they walked, the enemy having the command of the water; and that having fallen asleep, the greater part of them were disturbed with dreams, wherein the devil suggested to them that they could never expect God’s assistance in the battle, since they were cut off from the water, and besides suffering the inconvenience of thirst, must be obliged to pray without washing, though they imagined themselves to be the favourites of God, and that they had his apostle among them. But in the night rain fell so plentifully that it formed a little brook, and not only supplied them with water for all their uses, but made the sand between them and the infidel army firm enough to bear them; whereupon the diabolical suggestions ceased.1 1 Al Beidâwi.				Recollect when sleep, a sign of security from Him, fell upon you, and he sent down upon you water from Heaven that he might thereby cleanse you, and cause the pollution of Satan to pass from you, and that he might gird up your hearts, and stablish your feet by it:
95	12	8	Also when thy LORD spake unto the angels, saying, Verily I am with you; wherefore confirm those who believe. I will cast a dread into the hearts of the unbelievers. Therefore strike off their heads, and strike off all the ends of their fingers.a	a This is the punishment expressly assigned the enemies of the Mohammedan religion; though the Moslems did not inflict it on the prisoners they took at Bedr, for which they are reprehended in this chapter.				When thy Lord spake unto the angels, "I will be with you: therefore stablish ye the faithful. I will cast a dread into the hearts of the infidels." Strike off their heads then, and strike off from them every finger-tip.
95	13	8	This shall they suffer, because they have resisted GOD and his apostle: and whosoever shall oppose GOD and his apostle, verily GOD will be severe in punishing him.					This, because they have opposed God and his apostle: And whoso shall oppose God and his apostle. . . . Verily, God will be severe in punishment.
95	14	8	This shall be your punishment; taste it therefore: and the infidels shall also suffer the torment of hell fire.					"This for you! Taste it then! and for the infidels is the torture of the fire!"
95	15	8	O true believers, when ye meet the unbelievers marching in great numbers against you, turn not your backs unto them:					O ye who believe! when ye meet the marshalled hosts of the infidels, turn not your backs to them:
95	16	8	for whoso shall turn his back unto them in that day, unless he turneth aside to fight, or retreateth to another party of the faithful,b shall draw on himself the indignation of GOD, and his abode shall be in hell; an ill journey shall it be thither!	b That is, if it be not downright running away, but done either with design to rally and attack the enemy again, or by way of feint or stratagem, or to succour a party which is hard pressed, &c.2 9 Idem.				Whoso shall turn his back to them on that day, unless he turn aside to fight, or to rally to some other troop, shall incur wrath from God: Hell shall be his abode and wretched the journey thither!
95	17	8	And ye slew not those who were slain at Bedr yourselves, but GOD slew them.c Neither didst thou, O Mohammed cast the gravel into their eyes, when thou didst seem to cast it; but GOD cast it,d that he might prove the true believers by a gracious trial from himself, for GOD heareth and knoweth.	c See c. 3, p. 32, note n. d See ibid.	Kitáb-i-Íqán, part II, paragraph 196, p. 179 link	Those shafts were God's, not Thine!		So it was not ye who slew them, but God slew them; and those shafts were God's, not thine!7 He would make trial of the faithful by a gracious trial from Himself: Verily, God Heareth, Knoweth.	7 Lit. thou didst not cast when thou didst cast, but God cast. This is explained of the miracle of the gravelstones and sand cast by God into the eyes of the Meccans at Bedr.
95	18	8	This was done that GOD might also weaken the crafty devices of the unbelievers.					This befel, that God might also bring to nought the craft of the infidels.
95	19	8	If ye desire a decision of the matter between us, now hath a decision come unto you:e and if ye desist from opposing the apostle, it will be better for you. But if ye return to attack him, we will also return to his assistance; and your forces shall not be of advantage unto you at all, although they be numerous; for GOD is with the faithful.	e These words are directed to the people of Mecca, whom Mohammed derides, because the Koreish, when they were ready to set out from Mecca, took hold of the curtains of the Caaba, saying O GOD, grant the victory to the superior army, the party that is most rightly directed, and the most honourable.1 1 Idem.				O Meccans! if ye desired a decision, now hath the decision come to you.8 It will be better for you if ye give over the struggle. If ye return to it, we will return; and your forces, though they be many, shall never avail you aught, for God is with the faithful.	8 That is, by our victory over you.
95	20	8	O true believers, obey GOD and his apostle, and turn not back from him, since ye hear the admonitions of the Korân.					O ye faithful! obey God and his apostle, and turn not away from Him, now that ye hear the truth;
95	21	8	And be not as those who say, We hear, when they do not hear.					And be not like those who say "We hear," when they hear not;
95	22	8	Verily the worst sort of beasts in the sight of GOD are the deaf and the dumb, who understand not.		The Secret of Divine Civilization, p. 4 link	MG: For the vilest beasts in God's sight, are the deaf, the dumb, who understand not.		For the vilest beasts in God's sight, are the deaf, the dumb, who understand not.
95	23	8	If GOD had known any good in them, he would certainly have caused them to hear:f and if he had caused them to hear, they would surely have turned back, and have retired afar off.	f That is, to hearken to the remonstrances of the Korân. Some say that the infidels demanded of Mohammed that he should raise Kosai, one of his ancestors, to life, to bear witness to the truth of his mission, saying he was a man of honour and veracity, and they would believe his testimony: but they are here told that it would have been in vain.2 2 Idem. See c. 6, p. 99.				Had God known any good in them, he would certainly have made them hear. But even if He had made them hear, they would certainly have turned back and withdrawn afar.
95	24	8	O true believers, answer GOD and his apostle, when he inviteth you unto that which giveth you life; and know that GOD goeth between a man and his heart,g and that before him ye shall be assembled.	g Not only knowing the innermost secrets of his heart, but overruling a man’s designs, and disposing him either to belief or infidelity.				O ye faithful! make answer to the appeal of God and his apostle when he calleth you to that which giveth you life. Know that God cometh in between a man and his own heart, and that to him shall ye be gathered.
95	25	8	Beware of sedition;h it will not affect those who are ungodly among you particularly, but all of you in general; and know that GOD is severe in punishing.	h The original word signifies any epidemical crime, which involves a number of people in its guilt; and the commentators are divided as to its particular meaning in this place.				And be afraid of temptation: the evil doers among you will not be the only ones on whom it will light: And know ye that God is severe in punishment.
95	26	8	And remember when ye were few, and reputed weak in the land;i ye feared lest men should snatch you away: but God provided you a place of refuge, and he strengthened you with his assistance, and bestowed on you good things, that ye might give thanks.	i viz., At Mecca. The persons here spoken to are the Mohâjerîn, or refugees who fled from thence to Medina.				And remember when ye were few, and reputed weak in the land:9 ye feared lest men should pluck you away; then was it that He took you in and strengthened you with his help, and supplied you with good things, that haply ye might give thanks.	9 Muhammad specially addresses the Mohadjers in this verse, i.e. those who had fled with him to Medin.
95	27	8	O true believers, deceive not GOD and his apostle;k neither violate your faith against your own knowledge.	k Al Beidâwi mentions an instance of such treacherous dealing in Abu Lobâba, who was sent by Mohammed to the tribe of Koreidha, then besieged by that prophet for having broken their league with him and perfidiously gone over to the enemies at the war of the ditch,3 to persuade them to surrender at the discretion of Saad Ebn Moadh, prince of the tribe of Aws, their confederates, which proposal they had refused. But Abu Lobâba’s family and effects being in the hands of those of Koreidha, he acted directly contrary to his commission, and instead of persuading them to accept Saad as their judge, when they asked his advice about it, drew his hand across his throat, signifying that he would put them all to death. However, he had no sooner done this than he was sensible of his crime, and going into a mosque, tied himself to a pillar, and remained there seven days without meat or drink, till Mohammed forgave him. 3 See Prid. Life of Mah. p. 85. Abulf. Vit. Moh. p. 76, and the notes to c. 33.				O ye who believe! deal not falsely with God and his apostle; and be not false in your engagements, with your own knowledge:
95	28	8	And know that your wealth and your children are a temptation unto you;l and that with GOD is a great reward.	l As they were to Abu Lobâba.				And know that your wealth and your children are a temptation; and that God! with Him is a glorious recompense.
95	29	8	O true believers, if ye fear GOD, he will grant you a distinction,m and will expiate your sins from you, and will forgive you; for GOD is endued with great liberality.	m i.e., A direction that you may distinguish between truth and falsehood; or success in battle to distinguish the believers from the infidels; or the like.				O ye who believe! if ye fear God he will make good your deliverance, and will put away your sins from you, and will forgive you. God is of great bounteousness!
95	30	8	And call to mind when the unbelievers plotted against thee, that they might either detain thee in bonds, or put to death, or expel thee the city;n and they plotted against thee: but GOD laid a plot against them;o and GOD is the best layer of plots.	n When the Meccans heard of the league entered into by Mohammed with those of Medina, being apprehensive of the consequence, they held a council, whereat they say the devil assisted in the likeness of an old man of Najd. The point under consideration being what they should do with Mohammed, Abu’lbakhtari was of opinion that he should be imprisoned, and the room walled up, except a little hole, through which he should have necessaries given him, till he died. This the devil opposed, saying that he might probably be released by some of his own party. Heshâm Ebn Amru was for banishing him, but his advice also the devil rejected, insisting that Mohammed might engage some other tribes in his interest, and make war on them. At length Abu Jahl gave his opinion for putting him to death, and proposed the manner, which was unanimously approved.1 1 Al Beidâwi. See the Prelim. Disc. p. 39. o Revealing their conspiracy to Mohammed, and miraculously assisting him to deceive them and make his escape;2 and afterwards drawing them to the battle of Bedr. 2 See ibid.	Summons of the Lord of Hosts (Súriy-Haykal, paragraph 244) link A Traveler’s Narrative, p. 74 link	BWC: And remember when the disbelievers schemed against Thee, that they might lay hold upon Thee, or slay Thee, or cast Thee out; and so they schemed, and God schemed, and God, verily, is the best of schemers. EGB: And when those who misbelieved plotted against thee to confine thee, or slay thee, or drive thee out; and they plotted, and God plotted; and God is the best of plotters.		And call to mind when the unbelievers plotted against thee, to detain thee prisoner, or to kill thee, or to banish thee: They plotted–but God plotted: and of plotters is God the best!
95	31	8	And when our signs are repeated unto them, they say, We have heard; if we pleased we would certainly pronounce a composition like unto this: this is nothing but fables of the ancients.p	p See chapter 6, p. 90.				And oft as our signs were rehearsed to them, they said, "Now have we heard: if we pleased we could certainly utter its like! Yes, it is mere tales of the ancients."
95	32	8	And when they said, O GOD, if this be the truth from thee, rain down stones upon us from heaven, or inflict on us some other grievous punishment.r	r This was the speech of Al Nodar Ebn al Hareth.3 3 Al Beidâwi.	Kitáb-i-Íqán, part II, paragraph 230, p. 208 link	If this be the very truth from before Thee, rain down stones upon us from heaven.		And when they said, "God! if this be the very truth from before thee, rain down stones upon us from Heaven, or lay on us some grievous chastisement."
95	33	8	But GOD was not disposed to punish them, while thou wast with them: nor was GOD disposed to punish them when they asked pardon.s	s Saying, GOD forgive us! Some of the commentators, however, suppose the persons who asked pardon were certain believers who stayed among the infidels; and others think the meaning to be, that GOD would not punish them, provided they asked pardon.				But God chose not to chastise them while thou wast with them, nor would God chastise them when they sued for pardon.
95	34	8	But they have nothing to offer in excuse why GOD should not punish them, since they hindered the believers from visiting the holy temple,t although they are not the guardians thereof.u The guardians thereof are those only who fear God; but the greater part of them know it not.	t Obliging them to fly from Mecca, and not permitting them so much as to approach the temple, in the expedition of al Hodeibiya.4 4 See the Prelim. Disc. p. 41. u Because of their idolatry and indecent deportment there. For otherwise the Koreish had a right to the guardianship of the Caaba, and it was continued in their tribe and in the same family even after the taking of Mecca.5 5 See c. 4, p. 60, note x.				But because they debarred the faithful from the holy temple, albeit they are not its guardians, nothing is there on their part why God should not chastise them. The Godfearing only are its guardians; but most of them know it not.
95	35	8	And their prayer at the house of God is no other than whistling and clapping of the hands.x Taste therefore the punishment, for that ye have been unbelievers.	x It is said that they used to go round the Caaba naked,6 both men and women, whistling at the same time through their fingers, and clapping their hands. Or, as others say, they made this noise on purpose to disturb Mohammed when at his prayers, pretending to be at prayers also themselves.7 6 See c. 7, p. 107. 7 Al Beidâwi.				And their prayer at the house of God is no other than whistling through the fingers and clapping of the hands–"Taste then the torment, for that ye have been unbelievers."
95	36	8	They who believe not expend their wealth to obstruct the way of GOD:y they shall expend it, but afterwards it shall become matter of sighing and regret unto them, and at length they shall be overcome;	y The persons particularly meant in this passage were twelve of the Koreish, who gave each of them ten camels every day to be killed for provisions for their army in the expedition of Bedr; or, according to others, the owners of the effects brought by the caravan, who gave great part of them to the support of the succours from Mecca. It is also said that Abu Sofiân, in the expedition of Ohod, hired two thousand Arabs, who cost him a considerable sum, besides the auxiliaries which he had obtained gratis.8 8 Idem.				The infidels spend their riches10 with intent to turn men aside from the way of God: spend it they shall; then shall sighing be upon them, and then shall they be overcome.	10 Twelve of the Koreisch had given camels and a large sum of money in aid of the Meccan succours.
95	37	8	and the unbelievers shall be gathered together into hell;					And the infidels shall be gathered together into Hell,
95	38	8	that GOD may distinguish the wicked from the good, and may throw the wicked one upon the other, and may gather them all in a heap, and cast them into hell. These are they who shall perish.					That God may separate the bad from the good, and put the bad one upon the other, and heap them all up and put them into Hell! These are they who shall be lost.
95	39	8	Say unto the unbelievers, that if they desist from opposing thee, what is already past shall be forgiven them; but if they return to attack thee, the exemplary punishment of the former opposers of the prophets is already past, and the like shall be inflicted on them.					SAY to the infidels: If they desist from their unbelief, what is now past shall be forgiven them; but if they return to it, they have already before them11 the doom of the ancients!	11 Lit. hath preceded.
95	40	8	Therefore fight against them until there be no opposition in favor of idolatry, and the religion be wholly GOD'S. If they desist, verily GOD seeth that which they do:					Fight then against them till strife be at an end, and the religion be all of it God's. If they desist, verily God beholdeth what they do:
95	41	8	but if they turn back, know that GOD is your patron; he is the best patron, and the best helper.					But if they turn their back, know ye that God is your protector: Excellent protector! excellent helper!
95	42	8	(X.) And know that whenever ye gain any spoils, a fifth part thereof belongeth unto GOD, and to the apostle, and his kindred, and the orphans, and the poor, and the traveller;z if ye believe in GOD, and that which we have sent down unto our servant on the day of distinction,a on the day whereon the two armies met: and GOD is almighty.	z According to this law, a fifth part of the spoils is appropriated to the particular uses here mentioned, and the other four-fifths are to be equally divided among those who were present at the action: but in what manner or to whom the first fifth is to be distributed, the Mohammedan doctors differ, as we have elsewhere observed.1 Though it be the general opinion that this verse was revealed at Bedr, yet there are some who suppose it was revealed in the expedition against the Jewish tribe of Kainokâ, which happened a little above a month after.2 1 See the Prelim. Disc. Sect. VI. 2 Al Beidâwi. a i.e., Of the battle of Bedr; which is so called because it distinguished the true believers from the infidels.				And know ye, that when ye have taken any booty, a fifth12 part belongeth to God and to the Apostle, and to the near of kin, and to orphans, and to the poor, and to the wayfarer, if ye believe in God, and in that which we have sent down to our servant on the day of the victory,13 the day of the meeting of the Hosts. Over all things is God potent.	12 Before Islam it had been the custom among the Arabians to assign a fourth part of the booty to the leader of an expedition. See Freyt. Einl. p. 266. 13 That is, on the day of the battle of Bedr. See Sura xxi. 49, p. 154.
95	43	8	When ye were encamped on the hithermost side of the valley,b and they were encamped on the farther side, and the caravan was below you;c and if ye had mutually appointed to come to a battle ye would certainly have declined the appointment;d but ye were brought to an engagement without any previous appointment, that GOD might accomplish the thing which was decreed to be done;e	b Which was much more inconvenient than the other, because of the deep sand and want of water. c By the seaside, making the best of their way to Mecca. d Because of the great superiority of the enemy, and the disadvantages ye lay under. e By granting a miraculous victory to the faithful, and overthrowing their enemies; for the conviction of the latter, and the confirmation of the former.3 3 Idem.		Shoghi Effendi in Dawn-Breakers: that God might accomplish the thing destined to be done.	The Dawn-Breakers, Chapter X, p. 214 link	When ye were encamped on the near side of the valley, and they were on the further side, and the caravan was below you, if ye had made an engagement to attack ye would have failed the engagement; but ye were led into action notwithstanding, that God might accomplish the thing destined to be done:
95	44	8	that he who perisheth hereafter may perish after demonstrative evidence, and that he who liveth may live by the same evidence; GOD both heareth and knoweth.		Selections from the Writings of the Báb (1 Tablets and Addresses: Extracts from an Epistle to Muhammad Sháh, within pp. 11-18) link	BWC: That he who should perish might perish with a clear proof before him and he who should live might live by clear proof.		That he who should perish might perish with a clear token14 before him, and that he who liveth might live with it. And verily, God Heareth, Knoweth.	14 The mission of Gabriel to Muhammad with the promise of victory.
95	45	8	When thy LORD caused the enemy to appear unto thee in thy sleep few in number;f and if he had caused them to appear numerous unto thee, ye would have been disheartened, and would have disputed concerning the matter:g but GOD preserved you from this; for he knoweth the innermost parts of the breasts of men.	f With which vision Mohammed acquainted his companions for their encouragement. g Whether ye should attack the enemy or fly.				Remember when God shewed them to thee in thy dream, as few: Had he shown them numerous, ye would certainly have become fainthearted, and would certainly have disputed about the matter–But from this God kept you–He knoweth the very secrets of the breast–
95	46	8	And when he caused them to appear unto you when ye met, to be few in your eyes;h and diminished your numbers in their eyes;i that GOD might accomplish the thing which was decreed to be done; and unto GOD shall all things return.	h It is said that Ebn Masúd asked the man who was next him whether he did not see them to be about seventy, to which he replied that he took them to be a hundred.4 4 Idem. i This seeming contradictory to a passage in the third chapter,5 where it is said that the Moslems appeared to the infidels to be twice their own number, the commentators reconcile the matter by telling us that, just before the battle began, the prophet’s party seemed fewer than they really were, to draw the enemy to an engagement; but that so soon as the armies were fully engaged, they appeared superior, to terrify and dismay their adversaries. It is related that Abu Jahl at first thought them so inconsiderable a handful, that he said one camel would be as much as they could all eat.6 5 Page 33 6 Al Beidâwi, Jallalo’ddin, Yahya.				And when, on your meeting, he made them to appear to your eyes as few, and diminished you in their eyes, that God might carry out the thing that was to be done.15 To God do all things return.	15 Compare the different account in Sura [xcvii.] iii. II. The commentators, however, get over the discropancy by explaining the apparent diminution of the Muslims at the commencement only of the battle, which had the effect of drawing on the enemy in self-confidence.
95	47	8	O true believers, when ye meet a party of the infidels, stand firm, and remember GOD frequently, that ye may prosper:		Selections from the Writings of the Báb (3 Excerpts from the Persian Bayán, VIII, 19, within pp. pp. 80-81) link	BWC: Verily, make ye mention of God		Believers! when ye confront a troop, stand firm and make frequent mention of the name of God, that it may fare well with you:
95	48	8	and obey GOD and his apostle, and be not refractory, lest ye be discouraged, and your success depart from you; but persevere with patience, for GOD is with those who persevere.					And obey God and his Apostle; and dispute not, lest ye become fainthearted and your success go from you; but endure with steadfastness, for God is with the steadfastly enduring.
95	49	8	And be not as those who went out of their houses in an insolent manner, and to appear with ostentation unto men,k and turned aside from the way of GOD; for GOD comprehendeth that which they do.	k These were the Meccans, who, marching to the assistance of the caravan, and being come as far as Johfa, were there met by a messenger from Abu Sofiân, to acquaint them that he thought himself out of danger, and therefore they might return home; upon which, Abu Jahl, to give the greater opinion of the courage of himself and his comrades, and of their readiness to assist their friends, swore that they would not return till they had been at Bedr, and had there drunk wine and entertained those who should be present, and diverted themselves with singing women.1 The event of which bravado was very fatal, several of the principal Koreish, and Abu Jahl in particular, losing their lives in the expedition. 1 Al Beidâwi.				And be not like those Meccans who came out of their houses insolently and to be seen of men, and who turn others from the way of God: God is round about their actions.
95	50	8	And remember when Satan prepared their works for them,l and said, No man shall prevail against you to-day; and I will surely be near to assist you. But when the two armies appeared in sight of each other, he turned back on his heels, and said, Verily I am clear of you: I certainly see that which ye see not; I fear GOD, for GOD is severe in punishing.m	l By inciting them to oppose the prophet. m Some understand this passage figuratively, of the private instigation of the devil, and of the defeating of his designs and the hopes with which he had inspired the idolaters. But others take the whole literally, and tell us that when the Koreish, on their march, bethought themselves of the enmity between them and the tribe of Kenâna, who were masters of the country about Bedr, that consideration would have prevailed on them to return, had not the devil appeared in the likeness of Sorâka Ebn Malec, a principal person of that tribe, and promised them that they should not be molested, and that himself would go with them. But when they came to join battle, and the devil saw the angels descending to the assistance of the Moslems, he retired; and al Hareth Ebn Heshâm, who had him then by the hand, asking him whither he was going, and if he intended to betray them at such a juncture, he answered, in the words of this passage: I am clear of you, for I see that which ye see not; meaning the celestial succours. They say further, that when the Koreish, on their return, laid the blame of their overthrow on Sorâka, he swore that he did not so much as know of their march till he heard they were routed: and afterwards, when they embraced Mohammedism, they were satisfied it was the devil.2 2 Idem, Jallalo’ddin.				When Satan prepared their works for them, and said, "No man shall conquer you this day; and verily I will be near to help you:" But when the two armies came in sight, he turned on his heel and said, "Ay, I am clear of you: ay, I see what ye see not:16 ay, I fear God; for God is severe in punishing."	16 The angels fighting for the Muslims.
95	51	8	When the hypocrites, and those in whose hearts there was an infirmity, said, Their religion hath deceived these men:n but whosoever confideth in GOD cannot be deceived; for GOD is mighty and wise.	n In tempting them to so great a piece of folly, as to attack so large a body of men with such a handful.				When the hypocrites and the diseased of heart said, "Their Religion hath misled the Muslims:17 But whoso putteth his trust in God. , , , Yes, verily God is Mighty, Wise!	17 By inducing them to attack so greatly superior a force.
95	52	8	And if thou didst behold when the angels caused the unbelievers to die: they strike their faces and their backs,o and say unto them, Taste ye the pain of burning:	o This passage is generally understood of the angels who slew the infidels at Bedr, and who fought (as the commentators pretend) with iron maces, which shot forth flames of fire at every stroke.3 Some, however, imagine that the words hint, at least, at the examination of the sepulchre, which the Mohammedans believe every man must undergo after death, and will be very terrible to the unbelievers.4 3 Idem. 4 See the Prelim. Disc. Sect. IV. p. 50, &c.				If thou didst see, when the angels cause the infidels to die! They smite their faces and their backs, and–"Taste ye the torture of the burning:
95	53	8	this shall ye suffer for that which your hands have sent before you;p and because GOD is not unjust towards his servants.	p See chapter 2, p. 11, note r.				This, for what your hands have sent on before you:"–and God is not unjust to his servants.
95	54	8	These have acted according to the wont of the people of Pharaoh, and of those before them, who disbelieved in the signs of GOD: therefore GOD took them away in their iniquity; for GOD is mighty and severe in punishing.					Their state is like that of the people of Pharaoh and of those before them who believed not in the signs of God: therefore God seized upon them in their sin! God is Mighty, severe in punishing.
95	55	8	This hath come to pass because GOD changeth not his grace, wherewith he hath favored any people, until they change that which is in their souls; and for that GOD both heareth and seeth.					This, because God changeth not the favour with which he favoureth a people, so long as they change not what is in their hearts; and for that God Heareth, Knoweth.
95	56	8	According to the wont of the people of Pharaoh, and of those before them, who charged the signs of their LORD with imposture, have they acted: wherefore we destroyed them in their sins, and we drowned the people of Pharaoh; for they were all unjust persons.					Their state is like that of the people of Pharaoh, and of those before them who treated their Lord's signs as lies. We therefore destroyed them in their sins, and we drowned the people of Pharaoh; for they were all doers of wrong.
95	57	8	Verily the worst cattle in the sight of GOD are those who are obstinate infidels, and will not believe.					The worst beasts truly in the sight of God are the thankless who will not believe;
95	58	8	As to those who enter into a league with thee, and afterwards violate their league at every convenient opportunity,q and fear not God;	q As did the tribe of Koreidha.1 1 See before, p. 128, and c. 33.				They with whom thou hast leagued, and who are ever breaking their league, and who fear not God!
95	59	8	if thou take them in war, disperse, by making them an example, those who shall come after them, that they may be warned;					If thou take them in war, then, by the example of their fate, scatter those who shall follow them–that they may be warned:
95	60	8	or if thou apprehend treachery from any people, throw back their league unto them with like treatment; for GOD loveth not the treacherous.					Or if thou fear treachery from any people, throw back their treaty to them as thou fairly mayest,18 for God loveth not the treacherous.	18 Thus Beidh. Or, more simply, render them the like.
95	61	8	And think notr that the unbelievers have escaped God's vengeance,s for they shall not weaken the power of God.	r Some copies read it in the third person, Let not the unbelievers think, &c. s viz., Those who made their escape from Bedr.				And think not that the infidels shall escape Us! They shall not weaken God.
95	62	8	Therefore prepare against them what force ye are able, and troops of horse, whereby ye may strike a terror into the enemy of GOD, and your enemy, and into other infidels besides them, whom ye know not, but GOD knoweth them. And whatsoever ye shall expend in the defence of the religion of GOD, it shall be repaid unto you, and ye shall not be treated unjustly.					Make ready then against them what force ye can, and strong squadrons whereby ye may strike terror into the enemy of God and your enemy, and into others beside them whom ye know not, but whom God knoweth. All that you shall expend for the cause of God shall be repaid you; and ye shall not be wronged.
95	63	8	And if they incline unto peace, do thou also incline thereto; and put thy confidence in GOD, for it is he who heareth and knoweth.					And if they lean to peace, lean thou also to it; and put thy trust in God: for He is the Hearing, the Knowing.
95	64	8	But if they seek to deceive thee, verily GOD will be thy support. It is he who hath strengthened thee with his help, and with that of the faithful; and hath united their hearts. If thou hadst expended whatever riches are in the earth, thou couldst not have united their hearts,t but GOD united them; for he is mighty and wise.	t Because of the inveterate enmity which reigned among many of the Arab tribes; and therefore this reconciliation is reckoned by the commentators as no inconsiderable miracle, and a strong proof of their prophet’s mission.	The Secret of Divine Civilization, p. 74 link	Hadst Thou spent all the riches of the earth, Thou couldst not have united their hearts; but God hath united them...		But if they seek to betray thee, God will be all-sufficient for thee. He it is who hath strengthened thee with His help, and with the faithful, and hath made their hearts one. Hadst thou spent all the riches of the earth, thou couldst not have united their hearts; but God hath united them, for He is Mighty, Wise.
95	65	8	O prophet, GOD is thy support, and such of the true believers who followeth thee.u	u This passage, as some say, was revealed in a plain called al Beidâ, between Mecca and Medina, during the expedition of Bedr; and, as others, in the sixth year of the prophet’s mission, on the occasion of Omar’s embracing Mohammedism.				O prophet! God, and such of the faithful as follow thee, will be all-sufficient for thee.
95	66	8	O prophet stir up the faithful to war: if twenty of you persevere with constancy, they shall overcome two hundred, and if there be one hundred of you, they shall overcome a thousand of those who believe not; because they are a people which do not understand.					O prophet! stir up the faithful to the fight. Twenty of you who stand firm shall vanquish two hundred: and if there be a hundred of you they shall vanquish a thousand of the infidels, for they are a people devoid of understanding.
95	67	8	Now hath GOD eased you, for he knew that ye were weak. If there be an hundred of you who persevere with constancy, they shall overcome two hundred; and if there be a thousand of you, they shall overcome two thousand,x by the permission of GOD; for GOD is with those who persevere.	x See Levit. xxvi. 8; Josh xxiii. 10.				Now hath God made your work easy, for he knoweth how weak ye are. If there be an hundred of you who endure resolutely, they shall vanquish two hundred; and if there be a thousand of you, they shall vanquish two thousand19 by God's permission; for God is with those who are resolute to endure.	19 Comp. Lev. xxvi. 8; Josh. xxiii. 10.
95	68	8	It hath not been granted unto any prophet, that he should possess captives, until he hath made a great slaughter of the infidels in the earth.y Ye seek the accidental goods of this world, but GOD regardeth the life to come; and GOD is mighty and wise.	y Because severity ought to be used where circumstances require it, though clemency be more preferable where it may be exercised with safety. While the Mohammedans, therefore, were weak, and their religion in its infancy, GOD’S pleasure was that the opposers of it should be cut off, as is particularly directed in this chapter. For which reason, they are here upbraided with their preferring the lucre of the ransom to their duty				No prophet hath been enabled to take captives until he had made great slaughter in the earth. Ye desire the passing fruitions of this world, but God desireth the next life for you. And God is Mighty, Wise.
95	69	8	Unless a revelation had been previously delivered from GOD, verily a severe punishment had been inflicted on you, for the ransom which ye took from the captives at Bedr.z	z That is, had not the ransom been, in strictness, lawful for you to accept, by GOD’S having in general terms allowed you the spoil and the captives, ye had been severely punished. Among the seventy prisoners which the Moslems took in this battle were Al Abbâs, one of Mohammed’s uncles, and Okail, the son of Abu Tâleb and brother of Ali. When they were brought before Mohammed, he asking the advice of his companions what should be done with them, Abu Becr was for releasing them on their paying ransom, saying, that they were near relations to the prophet, and GOD might possibly forgive them on their repentance; but Omar was for striking off their heads, as professed patrons of infidelity. Mohammed did not approve of the latter advice, but observed that Abu Becr resembled Abraham, who interceded for offenders, and that Omar was like Noah, who prayed for the utter extirpation of the wicked antediluvians; and thereupon it was agreed to accept a ransom from them and their fellow-captives. Soon after which, Omar, going into the prophet’s tent, found him and Abu Becr weeping, and, asking them the reason of their tears, Mohammed acquainted him that this verse had been revealed, condemning their ill-timed lenity towards their prisoners, and that they had narrowly escaped the divine vengeance for it, adding that, if GOD had not passed the matter over, they had certainly been destroyed to a man, excepting only Omar and Saad Ebn Moadh, a person of as great severity, and who was also for putting the prisoners to death.1 Yet did not this crime go absolutely unpunished neither: for in the battle of Ohod the Moslems lost seventy men, equal to the number of prisoners taken at Bedr, 2 which was so ordered by GOD, as a retaliation or atonement for the same. 1 Idem. 2 See c. 3, p. 46.				Had there not been a previous ordinance20 from God, a severe chastisement had befallen you, for the ransom which ye took.	20 Authorising the ransom of captives.
95	70	8	Eat therefore of what ye have acquired,a that which is lawful and good; for GOD is gracious and merciful.	a i.e., Of the ransom which ye have received of your prisoners. For it seems, on this rebuke, they had some scruple of conscience whether they might convert it to their own use or not.3 3 Al Beidâwi.				Eat therefore of the spoils ye have taken what is lawful and good; and fear God: God is Gracious, Merciful.
95	71	8	O prophet, say unto the captives who are in your hands. If GOD shall know any good to be in your hearts, he will give you better than what hath been taken from you;b and he will forgive you, for GOD is gracious and merciful.	b That is, if ye repent and believe, GOD will make you abundant retribution for the ransom ye have now paid. It is said that this passage was revealed on the particular account of al Abbâs, who, being obliged by Mohammed, though his uncle, to ransom both himself and his two nephews, Okail and Nawfal Ebn al Hareth, complained that he should be reduced to beg alms of the Koreish as long as he lived. Whereupon Mohammed asked him what was become of the gold which he delivered to Omm al Fadl when he left Mecca, telling her that he knew not what might befall him in the expedition, and therefore, if he lost his life, she might keep it herself for the use of her and her children? Al Abbâs demanded who told him this, to which Mohammed replied that GOD had revealed it to him. And upon this al Abbâs immediately professed Islâmism, declaring that none could know of that affair except GOD, because he gave her the money at midnight. Some years after, al Abbâs reflecting on this passage, confessed it to be fulfilled; for he was then not only possessed of a large substance, but had the custody of the well Zemzem, which, he said, he preferred to all the riches of Mecca.4 4 Idem. Vide D’Herbel. Bibl. Orient. Art. Abbâs.				O prophet! say to the captives who are in your hands, "If God shall know good21 to be in your hearts, He will give you good beyond all that hath been taken from you, and will forgive you: for God is Forgiving, Merciful."	21 That is, a disposition to become Muslims.
95	72	8	But if they seek to deceive thee,c verily they have deceived GOD; wherefore he hath given thee power over them: and GOD is knowing and wise.	c By not paying the ransom agreed on.				But if they seek to deal treacherously with you–they have already dealt treacherously22 with God before! Therefore hath He given you power over them. God is Knowing, Wise.	22 That is, on account of their infidelity.
95	73	8	Moreover, they who have believed, and have fled their country, and employed their substance and their persons in fighting for the religion of GOD, and they who have given the prophet a refuge among them, and have assisted him, these shall be deemed the one nearest of kin to the other.d But they who have believed, but have not fled their country, shall have no right of kindred at all with you, until they also fly. Yet if they ask assistance of you on account of religion, it belongeth unto you to give them assistance; except against a people between whom and yourselves there shall be a league subsisting: and GOD seeth that which ye do.	d And shall consequently inherit one another’s substance, preferably to their relations by blood. And this, they say, was practised for some time, the Mohâjerin and Ansârs being judged heirs to one another, exclusive of the deceased’s other kindred, till this passage was abrogated by the following: Those who are related by blood shall be deemed the nearest of kin to each other.				Verily, they who have believed and fled their homes and spent their substance for the cause of God, and they who have taken in the prophet and been helpful to him, shall be near of kin the one to the other. And they who have believed, but have not fled their homes, shall have no rights of kindred with you at all, until they too fly their country. Yet if they seek aid from you on account of the faith, your part it is to give them aid, except against a people between whom and yourselves there shall be a treaty. And God beholdeth your actions.
95	74	8	And as to the infidels let them be deemed of kin the one to the other. Unless ye do this, there will be a sedition in the earth, and grievous corruption.					The infidels lend one another mutual help. Unless ye do the same, there will be discord in the land and great corruption.
95	75	8	But as for them who have believed, and left their country, and have fought for GOD's true religion, and who have allowed the prophet a retreat among them, and have assisted him, these are really believers; they shall receive mercy, and an honourable provision.					But as for those who have believed and fled their country, and fought on the path of God, and given the prophet an asylum, and been helpful to him, these are the faithful; Mercy is their due and a noble provision.
95	76	8	And they who have believe since, and have fled their country, and have fought with you, these also are of you. And those who are related by consanguinity shall be deemed the nearest of kin to each other preferably to strangers according to the book of GOD; GOD knoweth all things.					And they who have believed and fled their country since, and have fought at your side, these also are of you. Those who are united by ties of blood23 are the nearest of kin to each other. This is in the Book of God. Verily, God knoweth all things.	23 See Weil. Life of M. p. 84, n.
113	0	9
113	0	9
113	0	9						SURA IX.1–IMMUNITY [CXIII.]
113	0	9	CHAPTER IX.					MEDINA.–130 Verses	1 The "Immunity" is said by some commentators to have formed originally one Sura with the eighth, p.375, and that on this account the usual formula of invocation is not prefixed. The Caliph Othman accounted for this omission of the Bismillah from the fact of this Sura having been revealed, with the exception of a few verses, shortly before the prophet's death, who left no instructions on the subject. (Mishcat 1, p. 526.) The former verses from 1-12, or, according to other traditions, from 1-40, were recited to the pilgrims at Mecca by Ali, Ann. Hej. 9.
113	0	9	ENTITLED, THE DECLARATION OF IMMUNITY;e REVEALED AT MEDINA.	e The reason why the chapter had this title appears from the first verse. Some, however, give it other titles, and particularly that of Repentance, which is mentioned immediately after. It is observable that this chapter alone has not the auspicatory form, In the name of the most merciful GOD, prefixed to it; the reason of which omission, as some think, was, because these words imply a concession of security, which is utterly taken away by this chapter, after a fixed time; wherefore some have called it the chapter of Punishment; others say that Mohammed (who died soon after he had received this chapter), having given no direction where it should be placed, nor for the prefixing the Bismillah to it, as had been done to the other chapters; and the argument of this chapter bearing a near resemblance to that of the preceding, his companions differed about it, some saying that both chapters were but one, and together made the seventh of the seven long ones, and others that they were two distinct chapters; whereupon, to accommodate the dispute, they left a space between them, but did not interpose the distinction of the Bismillah.1 It is agreed that this chapter was the last which was revealed; and the only one, as Mohammed declared, which was revealed entire and at once, except the hundred and tenth. Some will have the two last verses to have been revealed at Mecca. 1 Al Beidâwi, Jallalo’ddin, Yahya, &c.				An IMMUNITY from God and His Apostle to those with whom ye are in league, among the Polytheist Arabs! (those who join gods with God).
113	1	9	A DECLARATION of immunity from GOD and his apostle, unto the idolaters, with whom ye have entered into league.f	f Some understand this sentence of the immunity or security therein granted to the infidels for the space of four months; but others think that the words properly signify that Mohammed for the space of four months; but others think that the words properly signify that Mohammed is here declared by GOD to be absolutely free and discharged from all truce or league with them, after the expiration of that time;2 and this last seems to be the truest interpretation. Mohammed’s thus renouncing all league with those who would not receive him as the apostle of GOD, or submit to become tributary, was the consequence of the great power to which he was now arrived. But the pretext he made use of was the treachery he had met with among the Jewish, and idolatrous Arabs–scarce any keeping faith with him, except Banu Damra, Banu Kenâna, and a few others.3 2 Idem. 3 Idem.				Go ye, therefore, at large in the land four months: but know that God ye shall not weaken;2 and that those who believe not, God will put to shame–
113	2	9	Go to and fro in the earth securely four months;g and know that ye shall not weaken GOD, and that GOD will disgrace the unbelievers.	g These months were Shawâl, Dhu’lkaada, Dhu’lhajja, and Moharram; the chapter being revealed in Shawâl. Yet others compute them from the tenth of Dhu’lhajja, when the chapter was published at Mecca, and consequently make them expire on the tenth of the former Rabî.4 4 Idem, al Zamaksh., Jallalo’ddin.				And a proclamation on the part of God and His Apostle to the people on the day of the greater pilgrimage, that God is free from any engagement with the votaries of other gods with God as is His Apostle! If, therefore, ye turn to God it will be better for you; but if ye turn back, then know that ye shall not weaken God: and to those who believe not, announce thou a grievous punishment.	2 Lit. that ye cannot weaken God.
113	3	9	And a declaration from GOD and his apostle unto the people, on the day of the greater pilgrimage,h that GOD is clear of the idolaters, and his apostle also. Wherefore if ye repent, this will be better for you; but if ye turn back, know that ye shall not weaken GOD: and denounce unto those who believe not, a painful punishment.	h viz., The tenth of Dhu’lhajja, when they slay the victims at Mina; which day is their great feast, and completes the ceremonies of the pilgrimage. Some suppose the adjective greater is added here to distinguish the pilgrimage made at the appointed time from lesser pilgrimages, as they may be called, or visitations of the Caaba, which may be performed at any time of the year; or else because the concourse at the pilgrimage this year was greater than ordinary, both Moslems and idolaters being present at it. The promulgation of this chapter was committed by Mohammed to Ali, who rode for that purpose on the prophet’s slit-eared camel from Medina to Mecca; and on the day above mentioned, standing up before the whole assembly at al Akaba, told them that he was the messenger of the apostle of GOD unto them. Whereupon they asking him what was his errand, he read twenty or thirty verses of the chapter to them, and then said, I am commanded to acquaint you with four things: I. That no idolater is to come near the temple of Mecca after this year; 2. That no man presume to compass the Caaba naked for the future;5 3. That none but true believers shall enter paradise; and 4. That public faith is to be kept.6 5 See before, cap. 7, p. 107. 6 Al Beidâwi. Vide Abulfed. Vit. Moh. p. 127, &c.				But this concerneth not those Polytheists with whom ye are in league, and who shall have afterwards in no way failed you, nor aided anyone against you. Observe, therefore, engagement with them through the whole time of their treaty: for God loveth those who fear Him.
113	4	9	Except such of the idolaters with whom ye shall have entered into a league, and who afterwards shall not fail you in any instance, nor assist any other against you.i Wherefore perform the covenant which ye shall have made with them, until their time shall be elapsed; for GOD loveth those who fear him.	i So that notwithstanding Mohammed renounces all league with those who had deceived him, he declares himself ready to perform his engagements to such as had been true to him.				And when the sacred months3 are passed, kill those who join other gods with God wherever ye shall find them; and seize them, besiege them, and lay wait for them with every kind of ambush: but if they shall convert, and observe prayer, and pay the obligatory alms, then let them go their way, for God is Gracious, Merciful.
113	5	9	And when the months wherein ye are not allowed to attack them shall be past, kill the idolaters wheresoever ye shall find them,k and take them prisoners, and besiege them, and lay wait for them in every convenient place. But if they shall repent, and observe the appointed times of prayer, and pay the legal alms, dismiss them freely: for GOD is gracious and merciful.	k Either within or without the sacred territory.				If any one of those who join gods with God ask an asylum of thee, grant him an asylum, that he may hear the Word of God, and then let him reach his place of safety. This, for that they are people devoid of knowledge.	3 Shawâl, Dhu'lkaada, Dhu'lhajja, Muharram. These months were observed by the Arabians previous to the time of Muhammad.
113	6	9	And if any of the idolaters shall demand protection of thee, grant him protection, that he may hear the word of GOD: and afterwards let him reach the place of his security.l This shalt thou do, because they are people which know not the excellency of the religion thou preachest.	l That is, you shall give him a safe-conduct, that he may return home again securely, in case he shall not think fit to embrace Mohammedism.				How shall they who add gods to God be in league with God and with His Apostle, save those with whom ye made a league at the sacred temple? So long as they are true to you, be ye true to them; for God loveth those who fear Him.
113	7	9	How shall the idolaters be admitted into a league with GOD and with his apostle; except those with whom ye entered into a league at the holy temple?m So long as they behave with fidelity towards you, do ye also behave with fidelity towards them; for GOD loveth those who fear him.	m These are the persons before excepted.				How can they? since if they prevail against you, they will not regard in you either ties of blood or faith. With their mouths will they content you, but their hearts will be averse. The greater part of them are perverse doers.
113	8	9	How can they be admitted into a league with you, since, if they prevail against you, they will not regard in you either consanguinity or faith? They will please you with their mouths, but their hearts will be averse from you; for the greater part of them are wicked doers.					They sell the signs of God for a mean price, and turn others aside from his way: evil is it that they do!
113	9	9	They sell the signs of GOD for a small price, and obstruct his way; it is certainly evil which they do.					They regard not in a believer either ties of blood or faith; these are the transgressors!
113	10	9	They regard not in a believer either consanguinity or faith; and these are the transgressors.					Yet if they turn to God and observe prayer, and pay the impost, then are they your brethren in religion. We make clear our signs to those who understand.
113	11	9	Yet if they repent, and observe the appointed times of prayer, and give alms, they shall be deemed your brethren in religion. We distinctly propound our signs unto people who understand.					But if, after alliance made, they break their oaths and revile your religion, then do battle with the ring-leaders of infidelity–for no oaths are binding with them that they may desist.
113	12	9	But if they violate their oaths, after their league, and revile your religion, oppose the leaders of infidelity (for there is no trust in them), that they may desist from their treachery.					What! will ye not fight against those Meccans who have broken their oaths and aimed to expel your Apostle, and attacked you first? Will ye dread them? God is more worthy of your fear, if ye are believers!
113	13	9	Will ye not fight against people who have violated their oaths, and conspired to expel the apostle of God; and who of their own accord assaulted you the first time?n Will ye fear them? But it is more just that ye should fear GOD, if ye are true believers.	n As did the Koreish in assisting the tribe of Becr against those of Khozâah,7 and laying a design to ruin Mohammed, without any just provocation; and as several of the Jewish tribes did, by aiding the enemy, and endeavouring to oblige the prophet to leave Medina, as he had been obliged to leave Mecca.8 7 See the Prelim. Disc. p. 42. 8 Al Beidâwi.				So make war on them: By your hands will God chastise them, and will put them to shame, and will give you victory over them, and will heal the bosoms of a people who believe;
113	14	9	Attack them therefore; GOD shall punish them by your hands, and will cover them with shame, and will give you the victory over them; and he will heal the breasts of the people who believe,o	o viz., Those of Khozâah; or, as others say, certain families of Yaman and Saba, who went to Mecca, and there professed Mohammedism, but were very injuriously treated by the inhabitants; whereupon they complained to Mohammed, who bade them take comfort, for that joy was approaching.1 1 Idem.				And will take away the wrath of their hearts. God will be turned unto whom He will: and God is Knowing, Wise.
113	15	9	and will take away the indignation of their hearts: for GOD will be turned unto whom he pleaseth; and GOD is knowing and wise.					Think ye that ye shall be forsaken as if God did not yet know those among you who do valiantly, and take none for their friends beside God, and His Apostle, and the faithful? God is well apprised of your doings.
113	16	9	Did ye imagine that ye should be abandoned, whereas GOD did not yet know those among you who fought for his religion, and took not any besides GOD, and his apostle, and the faithful for their friends? GOD is well acquainted with that which ye do.					It is not for the votaries of other gods with God, witnesses against themselves of infidelity, to visit the temples of God. These! vain their works: and in the fire shall they abide for ever!
113	17	9	It is not fitting that the idolaters should visit the temples of GOD, being witnesses against their own souls of their infidelity. The works of these men are vain: and they shall remain in hell fire forever.					He only should visit the temples of God who believeth in God and the last day, and observeth prayer, and payeth the legal alms, and dreadeth none but God. These haply will be among the rightly guided.
113	18	9	But he only shall visit the temples of GOD, who believeth in GOD and the last day, and is constant at prayer, and payeth the legal alms, and feareth GOD alone. These perhaps may become of the number of those who are rightly directed.p	p These words are to warn the believers from having too great a confidence in their own merits, and likewise to deter the unbelievers; for if the faithful will but perhaps be saved, what can the others hope for?2 2 Idem.				Do ye place the giving drink to the pilgrims, and the visitation of the sacred temple,4 on the same level with him who believeth in God and the last day, and fighteth on the way of God? They shall not be held equal by God: and God guideth not the unrighteous.
113	19	9	Do ye reckon the giving drink to the pilgrims, and the visiting of the holy temple, to be actions as meritorious as those performed by him who believeth in GOD and the last day, and fighteth for the religion of GOD?q They shall not be held equal with GOD: for GOD directeth not the unrighteous people.	q This passage was revealed on occasion of some words of al Abbâs, Mohammed’s uncle, who, when he was taken prisoner, being bitterly reproached by the Moslems, and particularly by his nephew Ali, answered: You rip up our ill actions, but take no notice of our good ones; we visit the temple of Mecca, and adorn the Caaba with hangings, and give drink to the pilgrims (of Zemzem water, I suppose) and free captives.3 3 Idem.				They who have believed, and fled their homes, and striven with their substance and with their persons on the path of God, shall be of highest grade with God: and these are they who shall be happy!	4 Al Abbas, Muhammad's uncle, when taken prisoner, had defended his unbelief, and declared that he had performed these two important duties. Beidh.
113	20	9	They who have believed, and fled their country and employed their substance and their persons in the defence of GOD'S true religion, shall be in the highest degree of honour with GOD; and these are they who shall be happy.					Tidings of mercy from Himself, and of His good pleasure, doth their Lord send them, and of gardens in which lasting pleasure shall be theirs;
113	21	9	Their LORD sendeth them good tidings of mercy from him, and good will, and of gardens wherein they shall enjoy lasting pleasure:					Therein shall they abide for ever; for God! with Him is a great reward.
113	22	9	they shall continue therein forever; for with GOD is a great reward.					O Believers! make not friends of your fathers or your brethren if they love unbelief above faith: and whoso of you shall make them his friends, will be wrong doers.
113	23	9	O true believers, take not your fathers or your brethren for friends, if they love infidelity above faith; and whosoever among you shall take them for his friends, they will be unjust doers.					SAY: If your fathers, and your sons, and your brethren, and your wives, and your kindred, and the wealth which ye have gained, and merchandise which ye fear may be unsold, and dwellings wherein ye delight, be dearer to you than God and His Apostle and efforts on his Path, then wait until God shall Himself enter on His work:5 and God guideth not the impious.
113	24	9	Say, if your fathers, and your sons, and your brethren, and your wives, and your relations, and your substance which ye have acquired, and your merchandise which ye apprehend may not be sold off, and your dwellings wherein ye delight, be more dear unto you than GOD, and his apostle, and the advancement of his religion; wait until GOD shall send his command:r for GOD directeth not the ungodly people.	r Or shall punish you. Some suppose the taking of Mecca to be here intended.4 4 Idem				Now hath God helped you in many battlefields, and, on the day of Honein,6 when ye prided yourselves on your numbers; but it availed you nothing; and the earth, with all its breadth, became too straight for you:7 then turned ye your backs in flight:	5 Or, shall issue his behest.
113	25	9	Now hath GOD assisted you in many engagements, and particularly at the battle of Honein,s when ye pleased yourselves in your multitude, but it was no manner of advantage unto you, and the earth became too strait for you,t notwithstanding it was spacious; then did ye retreat, and turn your backs.	s This battle was fought in the eighth year of the Hejra, in the valley of Honein, which lies about three miles from Mecca towards Tâyef, between Mohammed, who had an army of twelve thousand men, and the tribes of Hawâzen and Thakîf, whose forces did not exceed four thousand. The Mohammedans, seeing themselves so greatly superior to their enemies, made sure of the victory; a certain person, whom some suppose to have been the prophet himself, crying out, These can never be overcome by so few. But GOD was so highly displeased with this confidence, that in the first encounter the Moslems were put to flight,5 some of them running away quite to Mecca, so that none stood their ground except Mohammed himself, and some few of his family; and they say the prophet’s courage was so great, that his uncle al Abbâs, and his cousin Abu Sofiân Ebn al Hareth, had much ado to prevent his spurring his mule into the midst of the enemy, by laying hold of the bridle and stirrup. Then he ordered al Abbâs, who had the voice of a Stentor, to recall his flying troops; upon which they rallied, and the prophet throwing a handful of dust against the enemy, they attacked them a second time, and by the divine assistance gained the victory.6 5 See Prid. Life of Mahomet, p. 96, &c. Hotting. Hist. Orient. p. 271, &c. D’Herbel. Bibl. Orient. p. 601. 6 Al Beidâwi, Jallalo’ddin, Abulfeda, Vit. Moh. p. 112, &c. t For the valley being very deep, and encompassed by craggy mountains, the enemy placed themselves in ambush on every side, attacking them in the straits and narrow passages, and from behind the rocks, with great advantage.1 1 Ebn Ishak.				Then did God send down His spirit of repose8 upon His Apostle, and upon the faithful, and He sent down the hosts which ye saw not, and He punished the Infidels: This, the Infidels' reward!	6 At the battle of Honein, a valley three miles from Mecca (A.H. 8), the Muhammadans, presuming upon the great superiority of their numbers, 12,000 men, over the enemy who were only 4000 strong, were seized with a panic throughout their ranks. Order was restored and victory obtained through the bravery and presence of mind of Muhammad and his kindred. 7 The enemy attacked and routed you on all sides.
113	26	9	Afterwards GOD sent down his securityu upon his apostle and upon the faithful, and sent down troops of angels,x which ye saw not; and he punished those who disbelieved; and this was the reward of the unbelievers.	u The original word is Sakînat, which the commentators interpret in this sense; but it seems rather to signify the divine presence, or Shechinah, appearing to aid the Moslems.2 2 See cap. 2, p. 27, note k. x As to the number of these celestial auxiliaries, the commentators differ; some say they were five thousand, some eight thousand, and others sixteen thousand.3 3 Al Beidâwi.				Yet, after this, will God be turned to whom He pleaseth; for God is Gracious, Merciful!	8 See ii. 249, p. 365.
113	27	9	Nevertheless GOD will hereafter be turned unto whom he pleaseth;y for GOD is gracious and merciful.	y Besides a great number of proselytes who were gained by this battle, Mohammed, on their request, was so generous as to restore the captives (which were no less than six thousand) to their friends, and offered to make amends himself to any of his men who should not be willing to part with his prisoners; but they all consented to it.4 4 Idem.				O Believers! only they who join gods with God are unclean! Let them not, therefore, after this their year, come near the sacred Temple. And if ye fear want,9 God, if He please, will enrich you of His abundance: for God is Knowing, Wise.
113	28	9	O true believers, verily the idolaters are unclean; let them not therefore come near unto the holy temple after this year.z And if ye fear want, by the cutting off trade and communication with them, GOD will enrich you of his abundance,a if he pleaseth; for GOD is knowing and wise.	z Which was the ninth year of the Hejra. In consequence of this prohibition, neither Jews nor Christians, nor those of any other religion, are suffered to come near Mecca to this day. a This promise, says al Beidâwi, was fulfilled by GOD’S sending plenty of rain, and disposing the inhabitants of Tebâla and Jorash, two towns in Yaman, to embrace Islâm, who thereupon brought sufficient provisions to Mohammed’s men; and also by the subsequent coming in of the Arabs from all quarters to him.				Make war upon such of those to whom the Scriptures have been given as believe not in God, or in the last day, and who forbid not that which God and His Apostle have forbidden, and who profess not the profession of the truth, until they pay tribute out of hand,10 and they be humbled.11	9 Through the breaking off commercial relations.
113	29	9	Fight against them who believe not in GOD, nor the last day,b and forbid not that which GOD and his apostle have forbidden, and profess not the true religion, of those unto whom the scriptures have been delivered, until they pay tribute by right of subjection,c and they be reduced low.	b That is, who have not a just and true faith in these matters; but either believe a plurality of gods, or deny the eternity of hell torments,5 or the delights of paradise as described in the Korân. For as it appears by the following words, the Jews and Christians are the persons here chiefly meant. 5 See cap. 2, p. 10, and cap. 3, p. 34. c This I think the true meaning of the words an yadin, which literally signify by or out of hand, and are variously interpreted: some supposing they mean that the tribute is to be paid readily, or by their own hands and not by another; or that tribute is to be exacted of the rich only, or those who are able to pay it, and not of the poor; or else that it is to be taken as a favour that the Mohammedans are satisfied with so small an imposition, &c.6 That the Jews and Christians are, according to this law, to be admitted to protection on payment of tribute, there is no doubt: though the Mohammedan doctors differ as to those of other religions. It is said that Omar at first refused to accept tribute from a Magian, till Abd’alrahmân Ebn Awf assured him that Mohammed himself had granted protection to a Magian, and ordered that the professors of that religion should be included among the people of the book, or those who found their religion on some book which they suppose to be of divine original. And it is the more received opinion that these three religions only ought to be tolerated on the condition of paying tribute: others, however, admit the Sabians also. Abu Hanîfa supposed people of any religion might be suffered, except the idolatrous Arabs; and Malec excepted only apostates from Mohammedism. The least tribute that can be taken from every such person, is generally agreed to be a dinâr or about ten shillings, a year; nor can he be obliged to pay more unless he consent to it; and this, they say, ought to be laid as well on the poor as on the rich.1 But Abu Hanîfa decided that the rich should pay forty-eight dirhems (twenty, and sometimes twenty-five, of which made a dinâr) a year; one in middling circumstances half that sum; and a poor man, who was able to get his living, a quarter of it: but that he who was not able to support himself should pay nothing.2 6 Vide al Beidâwi. 1 Vide Reland. de Jure Militari Mohammedanor. p. 17 and 50. 2 Al Beidâwi.				The Jews say, "Ezra (Ozair) is a son of God";12 and the Christians say, "The Messiah is a son of God." Such the sayings in their mouths! They resemble the saying of the Infidels of old! God do battle with them! How are they misguided!	10 Or, by right of subjection, Sale; in cash, Wahl.; all without exception, K. i.e. as if by counting hands. 11 Thus Hilchoth Melachim, vi. 4. The Jews are commanded, in case of war with the Gentiles, to offer peace on two conditions:–that they become tributaries, and renounce idolatry. Thus also chap. viii. 4.
113	30	9	The Jews say, Ezra is the son of GOD:d and the Christians say, Christ is the Son of GOD. This is their saying in their mouths; they imitate the saying of those who were unbelievers in former times. May GOD resist them. How are they infatuated!	d This grievous charge against the Jews the commentators endeavour to support by telling us that it is meant of some ancient heterodox Jews, or else of some Jews of Medina; who said so for no other reason than for that the law being utterly lost and forgotten during the Babylonish captivity, Ezra, having been raised to life after he had been dead one hundred years,3 dictated the whole anew to the scribes, out of his own memory; at which they greatly marvelled, and declared that he could not have done it unless he were the son of GOD.4 Al Beidâwi, adds that the imputation must be true, because this verse was read to the Jews, and they did not contradict it; which they were ready enough to do in other instances. That Ezra did thus restore not only the Pentateuch, but also the other books of the Old Testament, by divine revelation, was the opinion of several of the Christian fathers, who are quoted by Dr. Prideaux,5 and of some other writers;6 which they seem to have first borrowed from a passage in that very ancient apocryphal book, called (in our English Bible) the second book of Esdras.7 Dr. Prideaux8 tells us that herein the fathers attributed more to Ezra than the Jews themselves, who suppose that he only collected and set forth a correct edition of the scriptures, which he laboured much in, and went a great way in the perfecting of it. It is not improbable, however, that the fiction came originally from the Jews, though they be now of another opinion, and I cannot fix it upon them by any direct proof. For, not to insist on the testimony of the Mohammedans (which yet I cannot but think of some little weight in a point of this nature), it is allowed by the most sagacious critics that the second book of Ezra was written by a Christian indeed,9 but yet one who had been bred a Jew, and was intimately acquainted with the fables of the Rabbins;10 and the story itself is perfectly in the taste and way of thinking of those men. 3 See cap. 2, p. 28. 4 Al Beidâwi, al Zamakhshari, &c. 5 Connect. part i. l. 5, p. 329. 6 Athanasius junior, in Synopsi S. Script. tom. ii. p. 86. Leontius Byzantin. de Sectis, p. 428. 7 Cap. xiv. 20, &c. 8 Loco citat. 9 See 2 Esdras ii. 43–47; and vii. 28, &c. 10 Vide Dodwelli Dissert. Cyprian. Dissert. 4, § 2. Whiston’s Essay on the Apostolical Constit. p. 34, 76, and 304, &c.; et Fabricii Codic. Apocryph. Novi Test. part ii. p. 936, &c.				They take their teachers, and their monks, and the Messiah, son of Mary, for Lords13 beside God, though bidden to worship one God only. There is no God but He! Far from His glory be what they associate with Him!	12 The Muhammadan tradition is that Ezra was raised to life after he had been 100 years dead, and dictated from memory the whole Jewish law, which had been lost during the captivity, to the scribes. That the Jews regarded Ezra as a son of God is due to Muhammad's own invention. See Sonna, 462 v. H. v. Purgstall's Fundgruben des Orients, i. 288. The Talmudists, however, use very exaggerated language concerning him. Thus, Sanhedrin, 21, 22. "Ezra would have been fully worthy to have been the lawgiver, if Moses had not preceded him." Josephus, Ant. xi. 5, 5, speaks of his high repute ([greek text]) with the people, and of his honourable burial. Muhammad probably represents the Jews as having deified Ezra with the view of showing that they, as well as the Christians, had tampered with the doctrine of the Divine unity.
113	31	9	They take their priests and their monks for their lords, besides GOD,e and Christ the son of Mary; although they are commanded to worship one GOD only: there is no GOD but he; far be that from him which they associate with him!	e See the chap. 3, p. 39, note e.				Fain would they put out God's light with their mouths: but God only desireth to perfect His light, albeit the Infidels abhor it.	13 An allusion to the word Rabbi, used by Jews and Christians, of their priests, etc., but in Arabic of God only. Comp. Matt. xxiii. 7, 8.
113	32	9	They seek to extinguish the light of GOD with their mouths; but GOD willeth no other than to perfect his light, although the infidels be averse thereto.		Kitáb-i-Íqán, part I, paragraph 99, p. 90 link Kitáb-i-Íqán, part II, paragraph 134, p. 126 link Selections from the Writings of the Báb (2 Excerpts from the Qayyúmu'l-Asmá, Chapter LXI, within pp. 60-61) link The Secret of Divine Civilization, p. 45 link	Fain would they put out God's light with their mouths: But God hath willed to perfect His light, albeit the infidels abhor it. (repeat) Shoghi Effendi in The Dawn-Breakers: Fain would they put out God's light with their mouths: but God only desireth to perfect His light, albeit the infidels abhor it. BWC: but God hath determined to perfect His Light MG: Fain would they put out God's light with their mouths: but God hath willed to perfect His light, albeit the infidels abhor it.	The Dawn-Breakers, Chapter XV, p. 284 link	He it is who hath sent His Apostle with the Guidance and a religion of the truth, that He may make it victorious14 over every other religion, albeit they who assign partners to God be averse from it.
113	33	9	It is he who hath sent his apostle with the direction, and true religion: that he may cause it to appear superior to every other religion; although the idolaters be averse thereto.		The Secret of Divine Civilization, p. 41 link	MG: that He may make it victorious over every other religion		O Believers! of a truth, many of the teachers and monks do devour man's substance in vanity, and turn them from the Way of God. But to those who treasure up gold and silver and expend it not in the Way of God, announce tidings of a grievous torment.	14 See Sur. [cxiv.] v. 85.
113	34	9	O true believers, verily many of the priests and monks devour the substance of men in vanity,f and obstruct the way of GOD. But unto those who treasure up gold and silver, and employ it not for the advancement of GOD'S true religion, denounce a grievous punishment.	f By taking of bribes, says al Beidâwi; meaning, probably, the money they took for dispensing with the commands of GOD, and by way of commutation.				On that day their treasures shall be heated in hell fire, and their foreheads, and their sides, and their backs, shall be branded with them. . . . "This is what ye have treasured up for yourselves: taste, therefore, your treasures!"
113	35	9	On the day of judgment their treasures shall be intensely heated in the fire of hell, and their foreheads, and their sides, and their backs shall be stigmatized therewith; and their tormentors shall say, This is what ye have treasured up for your souls; taste therefore that which ye have treasured up.					Twelve months is the number of months with God,15 according to God's book, since the day when He created the Heavens and the Earth: of these four are sacred: this is the right usage: But wrong not yourselves therein; attack those who join gods with God in all, as they attack you in all: and know that God is with those who fear Him.
113	36	9	Moreover, the complete number of months with GOD, is twelve months,g which were ordained in the book of GOD,h on the day whereon he created the heavens and the earth: of these, four are sacred.i This is the right religion: therefore deal not unjustly with yourselves therein. But attack the idolaters in all the months, as they attack you in all;k and know that GOD is with those who fear him.	g According to this passage, the intercalation of a month every third or second year, which the Arabs had learned of the Jews, in order to reduce their lunar years to solar years, is absolutely unlawful. For by this means they fixed the time of the pilgrimage and of the fast of Ramadân to certain seasons of the year which ought to be ambulatory.1 1 See Prid. Life of Mahomet, p. 65, &c., and the Prelim. Disc. Sect. IV. and VII. h viz., The preserved table. i See the Prelim. Discourse, Sect. VII. k For it is not reasonable that you should observe the sacred months with regard to those who do not acknowledge them to be sacred, but make war against you therein.2 2 See cap. 2, p. 20.				To carry over a sacred month to another, is only a growth of infidelity. The Infidels are led into error by it. They allow it one year, and forbid it another, that they may make good the number of months which God hath hallowed, and they allow that which God hath prohibited. The evil of their deeds hath been prepared for them by Satan: for God guideth not the people who do not believe.	15 The intercalation of a month every third year, in order to reduce the lunar to the solar years, is justified by the Muhammadans from this passage.
113	37	9	Verily the transferring of a sacred month to another month, is an additional infidelity.l The unbelievers are led into an error thereby: they allow a month to be violated one year, and declare it sacred another year,m that they may agree in the number of months which GOD hath commanded to be kept sacred; and they allow that which GOD hath forbidden. The evil of their actions hath been prepared for them: for GOD directeth not the unbelieving people.	l This was an invention or innovation of the idolatrous Arabs, whereby they avoided keeping a sacred month, when it suited not their conveniency, by keeping a profane month in its stead; transferring, for example, the observance of Moharram to the succeeding month Safar. The first man who put this in practice, they say, was Jonâda Ebn Awf, of the tribe of Kenâna.3 These ordinances relating to the months were promulgated by Mohammed himself at the pilgrimage of valediction.4 3 Al Beidâwi, Jallalo’ddin. Vide Poc. Spec. p. 323, and the Prelim. Disc. Sect. VII. 4 Abulfeda, Vit. Moh. p. 132. m As did Jonâda, who made public proclamation at the assembly of pilgrims, that their gods had allowed Moharram to be profane, whereupon they observed it not; but the next year he told them that the gods had ordered it to be kept sacred.5 5 Al Beidâwi.				O Believers! what possessed you, that when it was said to you, "March forth on the Way of God," ye sank heavily earthwards? What! prefer ye the life of this world to the next? But the fruition of this mundane life, in respect of that which is to come, is but little.16
113	38	9	O true believers, what ailed you, that when it was said unto you, Go forth to fight for the religion of GOD, ye inclined heavily towards the earth?n Do ye prefer the present life to that which is to come? But the provision of this life, in respect of that which is to come, is but slender.	n viz., In the expedition of Tabûc, a town situate about half-way between Medina and Damascus, which Mohammed undertook against the Greeks, with an army of thirty thousand men, in the ninth year of the Hejra. On this expedition the Moslems set out with great unwillingness, because it was undertaken in the midst of the summer heats, and at a time of great drought and scarcity; whereby the soldiers suffered so much, that this army was called the distressed army: besides, their fruits were just ripe, and they had much rather have stayed to have gathered them.6 6 Idem, Jallalo’ddin. Vide Abulfeda, Vit. Moh. p. 123.				Unless ye march forth, with a grievous chastisement will He chastise you; and He will place another people in your stead, and ye shall in no way harm Him: for over everything is God potent.	16 See Sur. xiii. 26, p. 336 (n.).
113	39	9	Unless ye go forth when ye are summoned to war, God will punish you with a grievous punishment; and he will place another people in your stead,o and ye shall not hurt him at all; for GOD is almighty.	o See chap. 5, p. 80.				If ye assist not your Prophet . . . God assisted him formerly, when the unbelievers drove him forth, in company with a second only!17 when they two were in the cave; when the Prophet said to his companion, "Be not distressed; verily, God is with us." And God sent down His tranquillity upon him, and strengthened him with hosts ye saw not, and made the word of those who believed not the abased, and the word of God was the exalted: for God is Mighty, Wise.
113	40	9	If ye assist not the prophet, verily GOD will assist him, as he assisted him formerly, when the unbelievers drove him out of Mecca, the second of two:p when they were both in the cave: when he said unto his companion, Be not grieved, for GOD is with us.q And GOD sent down his securityr upon him, and strengthened him with armies of angels, whom ye saw not.s And he made the word of those who believed not to be abased, and the word of GOD was exalted: for GOD is mighty and wise.	p That is, having only Abu Becr with him. q See the Prelim. Disc. Sect. II. p. 39. r See before, p. 137, note u. s Who, as some imagine, guarded him in the cave. Or the words may relate to the succours from heaven which Mohammed pretended to have received in several encounters; as at Bedr, the war of the ditch, and the battle of Honein.				March ye forth the light and heavy armed,18 and contend with your substance and your persons on the Way of God. This, if ye know it, will be better for you.	17 With Abubekr. lit. second of two.
113	41	9	Go forth to battle, both light and heavy,t and employ your substance and your persons for the advancement of GOD's religion. This will be better for you, if ye know it.	t i.e., Whether the expedition be agreeable or not; or whether ye have sufficient arms and provisions or not; or whether ye be on horseback or on foot, &c.				Had there been a near advantage and a short journey, they would certainly have followed thee; but the way seemed long to them.19 Yet will they swear by God, "Had we been able, we had surely gone forth with you:" they are self-destroyers! And God knoweth that they are surely liars!	18 Wahk. reich oder arm. Savary, young or old. Ibn Hisam (924) pronounces this to be the oldest verse of the Sura.
113	42	9	If it had been a near advantage, and a moderate journey, they had surely followed thee;u but the way seemed tedious unto them: and yet they will swear by GOD, saying, If we had been able, we had surely gone forth with you. They destroy their own souls; for GOD knoweth that they are liars.	u That is, had there been no difficulties to surmount in the expedition of Tabûc, and the march thither had been short and easy, so that the plunder might have cost them little or no trouble, they would not have been so backward.				God forgive thee! Why didst thou give them leave to stay behind, ere they who make true excuses had become known to thee, and thou hadst known the liars?	19 This refers to the expedition of Tabouk, a town half-way between Medina and Damascus, against the Greeks, A.H. 9. Muhammad was now at the head of an army of 30,000 men. Verses 42-48 are said to have been revealed during the march.
113	43	9	GOD forgive thee! why didst thou give them leave to stay at home,x until they who speak the truth, when they excuse themselves, had become manifested unto thee, and thou hadst known the liars.	x For Mohammed excused several of his men, on their request, from going on this expedition; as Abda’llah Ebn Obba and his hypocritical adherents, and also three of the Ansârs, for which he is here reprehended.				They who believe in God and in the last day will not ask leave of thee to be exempt from contending with their substance and their persons. But God knoweth those who fear Him!
113	44	9	They who believe in GOD and the last day, will not ask leave of thee to be excused from employing their substance and their persons for the advancement of GOD's true religion; and GOD knoweth those who fear him.					They only will ask thy leave who believe not in God and the last day, and whose hearts are full of doubts, and who are tossed up and down in their doubtings.
113	45	9	Verily they only will ask leave of thee to stay behind, who believe not in GOD and the last day, and whose hearts doubt concerning the faith: wherefore they are tossed to and fro in their doubting.					Moreover, had they been desirous to take the field, they would have got ready for that purpose the munitions of war.20 But God was averse to their marching forth, and made them laggards; and it was said, "Sit ye at home with those who sit."
113	46	9	If they had been willing to go forth with thee, they had certainly prepared for that purpose a provision of arms and necessaries: but GOD was averse to their going forth; wherefore he rendered them slothful, and it was said unto them, Sit ye still with those who sit still.y	y i.e., With the women and children, and other impotent people.				Had they taken the field with you, they would only have added a burden to you, and have hurried about among you, stirring you up to sedition; and some there are among you who would have listened to them: and God knoweth the evil doers.	20 Lit. prepared a preparation.
113	47	9	If they had gone forth with you, they had only been a burden unto you, and had run to and fro between you, stirring you up to sedition; and there would have been some among you, who would have given ear unto them: and GOD knoweth the wicked.					Of old aimed they at sedition, and deranged thy affairs, until the truth arrived, and the behest of God became apparent, averse from it though they were.
113	48	9	They formerly sought to raise a sedition,z and they disturbed thy affairs, until the truth came, and the decree of GOD was made manifest; although they were adverse thereto.	z As they did at the battle of Ohod.1 1 See cap. 3, p. 45, &c.				Some of them say to thee, "Allow me to remain at home, and expose me not to the trial." Have they not fallen into a trial already? But verily, Hell shall environ the Infidels!
113	49	9	There is of them who saith unto thee, Give me leave to stay behind, and expose me not to temptation.a Have they not fallen into temptation at home?b But hell will surely encompass the unbelievers.	a By obliging me to go, against my will, on an expedition, the hardships of which may tempt me to rebel or to desert. It is related that one Jadd Ebn Kais said that the Ansârs well knew he was much given to women, and he dared not trust himself with the Greek girls; wherefore he desired he might be left behind, and he would assist them with his purse.2 2 Al Beidâwi. b Discovering their hypocrisy by their backwardness to go to war for the promotion of the true religion.				If a success betide thee, it annoyeth them: but if a reverse betide thee, they say, "We took our own measures before:" and they turn their backs and are glad.
113	50	9	If good happen unto thee, it grieveth them: but if a misfortune befall thee, they say, We ordered our business before;c and they turn their backs, and rejoice at thy mishap.	c That is, we took care to keep out of harm’s way by staying at home.				SAY: Nothing can befall us but what God hath destined21 for us. Our liege-lord is He; and on God let the faithful trust!
113	51	9	Say, Nothing shall befall us, but what GOD hath decreed for us; he is our patron; and on GOD let the faithful trust.			Nothing can befall us but what God hath destined for us. Our liege Lord is He; and on God let the faithful trust!	The Dawn-Breakers, Chapter XIX, p. 337 link	SAY: Await ye for us, other than one of the two best things?22 But we await for you the infliction of a chastisement by God, from himself, or at our hands. Wait ye then; we verily will wait with you.	21 Lit. written.
113	52	9	Say, Do ye expect any other should befall us, than one of the two most excellent things; either victory or martyrdom? But we expect concerning you, that GOD inflict a punishment on you, either from himself, or by our hands.d Wait, therefore, to see what will be the end of both; for we will wait for you.	d i.e., Either by some signal judgment from heaven, or by remitting their punishment to the true believers.				SAY: Make ye your offerings willingly or by constraint; it cannot be accepted from you, because ye are a wicked people:	22 That is, victory or martyrdom.
113	53	9	Say, Expend your money in pious uses, either voluntarily, or by constraint, it shall not be accepted of you; because ye are wicked people.					And nothing hindreth the acceptance of their offerings, but that they believe not in God and His Apostle, and discharge not the duty of prayer but with sluggishness, and make not offerings but with reluctance.
113	54	9	And nothing hindereth their contributions from being accepted of them, but that they believe not in GOD and his apostle, and perform not the duty of prayer, otherwise than sluggishly; and expend not their money for God's service, otherwise than unwillingly.					Let not, therefore, their riches or their children amaze thee. God is only minded to punish them by means of these, in this life present, and that their souls may depart while they are unbelievers.23
113	55	9	Let not therefore their riches, or their children cause thee to marvel. Verily GOD intendeth only to punish them by these things in this world; and that their souls may depart while they are unbelievers.					And they swear by God that they are indeed of you, yet they are not of you, but they are people who are afraid of you:	23 Compare Sura iii. 172. Geiger, p. 76, shews that this is precisely the teaching of the Talmudists with regard to the wicked.
113	56	9	They swear by GOD that they are of you;e yet they are not of you, but are people who stand in fear.f	e viz., Staunch Moslems. f Hypocritically concealing their infidelity, lest ye should chastise them, as ye have done the professed infidels and apostates; and yet ready to avow their infidelity, when they think they may do it with safety.				If they find a place of refuge, or caves, or a hiding place, they assuredly turn towards it and haste thereto.
113	57	9	If they find a place of refuge, or caves, or a retreating hole, they surely turn towards the same, and in a headstrong manner, haste thereto.					Some of them also defame thee in regard to the alms; yet if a part be given them, they are content, but if no part be given them, behold, they are angry!
113	58	9	There is of them also who spreadeth ill reports of thee, in relation to thy distribution of the alms: yet if they receive part thereof, they are well pleased; but if they receive not a part thereof, behold, they are angry.g	g This person was Abu’l Jowâdh the hypocrite, who said Mohammed gave them away among the keepers of sheep only; or, as others suppose, Ebn Dhi’lkhowaisara, who found fault with the prophet’s distribution of the spoils taken at Honein, because he gave them all among the Meccans, to reconcile and gain them over to his religion and interest.3 3 Idem. Vide Abulfeda. Vit. Moh. p. 118, 119.				Would that they were satisfied with that which God and His Apostle had given them, and would say "God sufficeth us! God will vouchsafe unto us of His favour, and so will His Apostle: verily unto God do we make our suit!"
113	59	9	But if they had been pleased with that which GOD and his apostle had given them, and had said, GOD is our support; GOD will give unto us of his abundance, and his prophet also; verily unto GOD do we make our supplications: it would have been more decent.					But alms are only to be given to the poor and the needy,24 and those who collect them, and to those25 whose hearts are won to Islam, and for ransoms, and for debtors, and for the cause of God, and the wayfarer. This is an ordinance from God: and God is Knowing, Wise.
113	60	9	Alms are to be distributedh only unto the poor, and the needy,i and those who are employed in collecting and distributing the same, and unto those whose hearts are reconciled,k and for the redemption of captives, and unto those who are in debt and insolvent, and for the advancement of GOD'S religion, and unto the traveller. This is an ordinance from GOD: and GOD is knowing and wise.	h See what is said as to this point in the Prelim. Disc. Sect. IV. i The commentators make a distinction between these two words in the original, fakîr and meskîn; one, they say, signifies him who is utterly destitute both of money and means of livelihood; the other, one who is in want indeed, but is able to get something towards his own support. But to which of the two words either of these different significations properly belongs, the critics differ. k That is, who were lately enemies to the faithful, but have now embraced Mohammedism, and entered into amity with them. For Mohammed, to gain their hearts and confirm them in his religion, made large presents to the chief of the Koreish out of the spoils at Honein, as has been just now mentioned.4 But this law they say became of no obligation when the Mohammedan faith was established, and stood not in need of such methods for its support. 4 Abulfeda, ibid.				There are some of them who injure26 the Prophet and say, "He is all ear." Say: An ear of good to you! He believeth in God, and believeth the believers: and is a mercy to such of you as believe:	24 The poor, i.e. absolute paupers; the needy i.e. those in some temporary distress. 25 The petty Arab chiefs with whom Muhammad made terms after the battle of Honein, in order to secure their followers.
113	61	9	There are some of them who injure the prophet, and say, He is an ear.l Answer, He is an ear of good unto you:m he believeth in GOD, and giveth credit to the faithful, and is a mercy unto such of you who believe.	l i.e., He hears everything that we say; and gives credit to all the stories that are carried to him. m Giving credit to nothing that may do you hurt.				But they who injure the Apostle of God, shall suffer a dolorous chastisement.	26 There seems to be a play, in the original, upon the similarity of the words for injure and ear.
113	62	9	But they who injure the apostle of GOD, shall suffer a painful punishment.					They swear to you by God to please you; but worthier is God, and His Apostle, that they should please Him, if they are believers.
113	63	9	They swear unto you by GOD, that they may please you; but it is more just that they should please GOD and his apostle, if they are true believers.					Know they not, that for him who opposeth God and His Apostle, is surely the fire of Hell, in which he shall remain for ever? This is the great ignominy!
113	64	9	Do they not know that he who opposeth GOD and his apostle, shall without doubt be punished with the fire of hell; and shall remain therein forever? This will be great ignominy.					The hypocrites are afraid lest a Sura should be sent down concerning them, to tell them plainly what is in their hearts. SAY: Scoff ye; but God will bring to light that which ye are afraid of.
113	65	9	The hypocrites are apprehensive lest a Suran should be revealed concerning them, to declare unto them that which is in their hearts. Say unto them, Scoff ye; but GOD will surely bring to light that which ye fear should be discovered.	n So the Mohammedans call a chapter of the Korân.5 5 See the Prelim. Disc. Sect. III.				And if thou question them, they will surely say, "We were only discoursing and jesting." SAY: What! do ye scoff at God, and His signs, and His Apostle?
113	66	9	And if thou ask them the reason of this scoffing, they say, Verily we were only engaged in discourse; and jesting among ourselves.o Say, Do ye scoff at GOD and his signs, and at his apostle?	o It is related that in the expedition of Tabûc, a company of hypocrites passing near Mohammed, said to one another, Behold that man! he would take the strongholds of Syria. Away! away!–which being told the prophet, he called them to him, and asked them why they had said so? Whereto they replied with an oath that they were not talking of what related to him or his companions, but were only diverting themselves with indifferent discourse to beguile the tediousness of the way.6 6 Al Beidâwi.				Make no excuse: from faith ye have passed to infidelity! If we forgive some of you, we will punish others: for that they have been evil doers.
113	67	9	offer not an excuse: now are ye become infidels, after your faith. If we forgive a part of you, we will punish a part, for that they have been wicked doers.					Hypocritical men and women imitate one another.27 They enjoin what is evil, and forbid what is just, and shut up their hands.28 They have forgotten God, and He hath forgotten them. Verily, the hypocrites are the perverse doers.
113	68	9	Hypocritical men and women are the one of them of the other: they command that which is evil, and forbid that which is just, and shut their hands from giving alms. They have forgotten GOD; wherefore he hath forgotten them: verily the hypocrites are those who act wickedly.					God promiseth the hypocritical men and women, and the unbelievers, the fire of Hell–therein shall they abide–this their sufficing portion! And God hath cursed them, and a lasting torment shall be theirs.	27 Lit. (are) the one from the other. 28 From giving alms.
113	69	9	GOD denounceth unto the hypocrites, both men and women, and to the unbelievers, the fire of hell; they shall remain therein forever: this will be their sufficient reward; GOD hath cursed them, and they shall endure a lasting torment.					Ye act like those who flourished before you. Mightier were they than you in prowess, and more abundant in wealth and children, and they enjoyed their portion: so ye also enjoy your portion, as they who were before you enjoyed theirs; and ye hold discourses like their discourses. These! vain their works both for this world and for that which is to come! These! they are the lost ones.
113	70	9	As they who have been before you, so are ye. They were superior to you in strength, and had more abundance of wealth and of children; and they enjoyed their portion in this world; and ye also enjoy your portion here, as they who have preceded you enjoyed their portion. And ye engage yourselves in vain discourses, like unto those wherein they engaged themselves. The works of these are vain both in this world and in that which is to come; and these are they who perish.					Hath not the history reached them of those who were before them?–of the people of Noah,29 and of Ad, and of Themoud, and of the people of Abraham, and of the inhabitants of Madian, and of the overthrown cities? Their apostles came to them with clear proofs of their mission: God would not deal wrongly by them, but they dealt wrongly by themselves.
113	71	9	Have they not been acquainted with the history of those who have been before them? of the people of Noah, and of Ad, and of Thamud, and of the people of Abraham, and of the inhabitants of Madian, and of the cities which were overthrown?p Their apostles came unto them with evident demonstrations: and GOD was not disposed to treat them unjustly; but they dealt unjustly with their own souls.	p Namely, Sodom and Gomorrah, and the other cities which shared their fate, and are thence called al Motakifât, or the subverted.7 7 See cap. II.				The faithful of both sexes are mutual friends: they enjoin what is just, and forbid what is evil; they observe prayer, and pay the legal impost, and they obey God and His Apostle. On these will God have mercy: verily, God is Mighty, Wise.	29 Comp. Sura liv. 15, p. 77. The traditions as to the collection of pitch from wood of the Ark, in the time of Berosus (B.C. 250?) for amulets, and of the wood itself, in the time of Josephus (Ant. i. 3, 6, c. Apion, i. 19) must have reached Muhammad through his Jewish informants. Fragments are said to have existed in the days of Benjamin of Tudela, and to have been carried away by the Chalif Omar, from the mountain al Djoudi to the mosque of Gazyrat Ibn Omar.
113	72	9	And the faithful men, and the faithful women, are friends one to another: they command that which is just, and they forbid that which is evil; and they are constant at prayer, and pay their appointed alms; and they obey GOD and his apostle: unto these will GOD be merciful; for he is mighty and wise.					To the faithful, both men and women, God promiseth gardens 'neath which the rivers flow, in which they shall abide, and goodly mansions in the gardens of Eden. But best of all will be God's good pleasure in them. This will be the great bliss.
113	73	9	GOD promiseth unto the true believers, both men and women, gardens through which rivers flow, wherein they shall remain forever; and delicious dwellings in gardens of perpetual abode:q but good-will from GOD shall be their most excellent reward. This will be great felicity.	q Literally, gardens of Eden; but the commentators do not take the word Eden in the sense which it bears in Hebrew, as has been elsewhere observed.8 8 See the Prelim. Disc. p. 75.				O Prophet! contend against the infidels and the hypocrites, and be rigorous with them: Hell shall be their dwelling place! Wretched the journey thither!
113	74	9	O prophet, wage war against the unbelievers and the hypocrites, and be severe unto them: for their dwelling shall be hell; an unhappy journey shall it be thither!					They swear by God that they said no such thing: yet spake they the word of infidelity, and from Muslims became unbelievers! They planned what they could not effect;30 and only disapproved of it because God and His Apostle had enriched them by His bounty! If they repent it will be better for them; but if they fall back into their sin, with a grievous chastisement will God chastise them in this world and the next, and on earth they shall have neither friend nor protector!
113	75	9	They swear by GOD that they said not what they are charged with: yet they spake the word of infidelity, and became unbelievers after they had embraced Islâm.r And they designed that which they could not effect;s and they did not disapprove the design for any other reason than because GOD and his apostle had enriched them of his bounty.t If they repent, it will be better for them; but if they relapse, GOD will punish them with a grievous torment, in this world and in the next; and they shall have no portion on earth, nor any protector.	r It is related that al Jallâs Ebn Soweid hearing some passages of this chapter, which sharply reprehend those who refused to go on the above-mentioned expedition of Tabûc, declared that if what Mohammed said of his brethren was true, they were worse than asses; which coming to the prophet’s ear, he sent for him; and he denied the words upon oath. But on the immediate revelation of this passage, he confessed his fault, and his repentance was accepted.9 9 Al Beidâwi. s The commentators tell us that fifteen men conspired to kill Mohammed in his return from Tabûc by pushing him from his camel into a precipice, as he rode by night over the highest part of al Akaba. But when they were going to execute their design, Hodheifa, who followed and drove the prophet’s camel, which was led by Ammâr Ebn Yâser, hearing the tread of camels and the clashing of arms, gave the alarm, upon which they fled. Some, however, suppose the design here meant was a plot to expel Mohammed from Medina.10 10 Idem. t For Mohammed’s residing at Medina was of great advantage to the place, the inhabitants being generally poor, and in want of most conveniences of life; but on the prophet’s coming among them, they became possessed of large herds of cattle and money also. Al Beidâwi says that the above-named al Jallâs in particular, having a servant killed, received by Mohammed's order no less than ten thousand dirhems, or about three hundred pounds, as a fine for the redemption of his blood.				Some there are of them who made this agreement with God–"If truly He give us of His bounties, we will surely give alms and surely be of the righteous."	30 To kill Muhammad. The circumstances are given in a tradition preserved ap. Weil, p. 265, note. The meaning is, that the people of Medina, who had become enriched by Muhammad's residence among them, had no better motive for disapproving the attempt upon his life. Lit. they had nothing to avenge but that, etc.
113	76	9	There are some of them who made a covenant with GOD, saying, Verily if he give us of his abundance, we will give alms, and become righteous people.u	u An instance of this is given in Thalaba Ebn Hateb, who came to Mohammed and desired him to beg of GOD that he would bestow riches on him. The prophet at first advised him rather to be thankful for the little he had than to covet more, which might become a temptation to him; but on Thalaba’s repeated request and solemn promise that he would make a good use of his riches, he was at length prevailed on, and preferred the petition to GOD. Thalaba in a short time grew vastly rich, which, Mohammed being acquainted with, sent two collectors to gather the alms. Other people readily paid them; but, when they came to Thalaba, and read the injunction to him out of the Korân, he told them that it was not alms, but tribute, or next kin to tribute, and bid them go back till he had better considered of it. Upon which this passage was revealed; and when Thalaba came afterwards and brought his alms, Mohammed told him that GOD had commanded him not to accept it, and threw dust upon his head, saying, This is what thou hast deserved. He then offered his alms to Abu Becr, who refused to accept them, as did Omar some years after, when he was Khalîf.1 1 Idem.				Yet when he had vouchsafed them of His bounty, they became covetous thereof, and turned their backs, and withdrew afar off:
113	77	9	Yet when they had given unto him of his abundance, they became covetous thereof, and turned back, and retired afar off.					So He caused hypocrisy to take its turn in their hearts, until the day on which they shall meet Him–for that they failed their promise to God, and that they were liars!
113	78	9	Wherefore he hath caused hypocrisy to succeed in their hearts, until the day whereon they shall meet him; for that they failed to perform unto GOD that which they had promised him, and for that they prevaricated.					Know they not that God knoweth their secrets and their private talk, and that God knoweth the secret things?
113	79	9	Do they not know that GOD knoweth whatever they conceal, and their private discourses; and that GOD is the knower of secrets?					They who traduce such of the faithful as give their alms freely, and those who find nothing to give but their earnings, and scoff at them, God shall scoff at them; and there is a grievous torment in store for them.
113	80	9	They who traduce such of the believers as are liberal in giving alms beyond what they are obliged, and those who find nothing to give, but what they gain by their industry;x and therefore scoff at them: GOD shall scoff at them, and they shall suffer a grievous punishment.	x Al Beidâwi relates that Mohammed, exhorting his followers to voluntary alms, among others, Abda’lrahmân Ebn Awf gave four thousand dirhems, which was one-half of what he had; Asem Ebn Adda gave a hundred beasts’ loads of dates; and Abu Okail a saá, which is no more than a sixtieth part of a load, of the same fruit, but was the half of what he had earned by a night’s hard work. This Mohammed accepted: whereupon the hypocrites said that Abda’lrahmân and Asem gave what they did out of ostentation, and that GOD and his apostle might well have excused Abu Okail’s mite; which occasioned this passage. I suppose this collection was made to defray the charge of the expedition of Tabûc, towards which, as another writer tells us, Abu Becr contributed all that he had, and Othmân very largely, viz., as it is said, three hundred camels for slaughter, and a thousand dinârs of gold.2 2 Abulfed. Vit. Moh. p. 123.				Ask thou forgiveness for them, or ask it not, it will be the same. If thou ask forgiveness for them seventy times, God will by no means forgive them. This, for that they believe not in God and His Apostle! And God guideth not the ungodly people.
113	81	9	Ask forgiveness for them, or do not ask forgiveness for them; it will be equal. If thou ask forgiveness for them seventy times, GOD will by no means forgive them.y This is the divine pleasure, for that they believe not in GOD, and his apostle; and GOD directeth not the ungodly people.	y In the last sickness of Abda’llah Ebn Obba, the hypocrite (who died in the ninth year of the Hejra), his son, named also Abda’llah, came and asked Mohammed to beg pardon of GOD for him, which he did, and thereupon the former part of this verse was revealed. But the prophet, not taking that for a repulse, said he would pray seventy times for him; upon which the latter part of the verse was revealed, declaring it would be absolutely in vain. It may be observed that the numbers seven, and seventy, and seven hundred, are frequently used by the eastern writers, to signify not so many precisely, but only an indefinite number, either greater or lesser,3 several examples of which are to be met with in the scripture.4 3 Al Beidâwi. 4 Matth. xviii. 22.				They who were left at home were delighted to stay behind God's Apostle, and were averse from contending with their riches and their persons for the cause of God, and said, "March not out in the heat." SAY: A fiercer heat will be the fire of Hell." Would that they understood this.
113	82	9	They who were left at home in the expedition of Tabûc, were glad of their staying behind the apostle of GOD, and were unwilling to employ their substance and their persons for the advancement of GOD's true religion; and they said, Go not forth in the heat.z Say, the fire of hell will be hotter; if they understood this.	z This they spoke in a scoffing manner to one another, because, as has been observed, the expedition of Tabûc was undertaken in a very hot and dry season.				Little, therefore, let them laugh, and much let them weep, as the meed of their doings!
113	83	9	Wherefore let them laugh little, and weep much, as a reward for that which they have done.					If God bring thee back from the fight to some of them, and they ask thy leave to take the field, SAY: By no means shall ye ever take the field with me, and by no means shall ye fight an enemy with me: ye were well pleased to sit at home at the first crisis: sit ye at home, then, with those who lag behind.
113	84	9	If GOD bring thee back unto some of them,a and they ask thee leave to go forth to war with thee, say, Ye shall not go forth with me for the future, neither shall ye fight an enemy with me; ye were pleased with sitting at home the first time; sit ye at home therefore with those who stay behind.	a That is, if thou return in safety to Medina to the hypocrites, who are here called some of them who stayed behind, because they were not all hypocrites. The whole number is said to have been twelve.1 1 Al Beidâwi.				Never pray thou over anyone of them who dieth, or stand at his grave31–because they believed not in God and His Apostle, and died in their wickedness.
113	85	9	Neither do thou ever pray over any of them who shall die,b neither stand at his gravec for that they believed not in GOD and his apostle, and die in their wickedness.	b This passage was also revealed on account of Abda’llah Ebn Obba. In his last illness he desired to see Mohammed, and, when he was come, asked him to beg forgiveness of GOD for him, and requested that his corpse might be wrapped up in the garment that was next his body (which might have the same efficacy with the habit of a Franciscan), and that he would pray over him when dead. Accordingly, when he was dead, the prophet sent his shirt, or inner vestment, to shroud the corpse, and was going to pray over it, but was forbidden by these words. Some say they were not revealed till he had actually prayed for him.2 2 Idem. c Either by assisting at his funeral, or visiting his sepulchre.				Let not their riches or their children astonish thee: through these God is fain only to punish them in this world, and that their souls should depart while they are still infidels.	31 Prayers for the dead were customary among the Arabians before Muhammad. See Freyt. Einl. p. 221.
113	86	9	Let not their riches or their children cause thee to marvel: for GOD intendeth only to punish them therewith in this world, and that their souls may depart, while they are infidels.					When a Sura was sent down with "Believe in God and go forth to war with His Apostle," those of them who are possessed of riches demanded exemption, and said, "Allow us to be with those who sit at home.
113	87	9	When a Surad is sent down, wherein it is said, Believe in GOD, and go forth to war with his apostle; those who are in plentiful circumstances among them ask leave of thee to stay behind, and say, Suffer us to be of the number of those who sit at home.	d See before, p. 142, note n.				Well content were they to be with those who stay behind: for a seal hath been set on their hearts so that they understand not:–
113	88	9	They are well pleased to be with those who stay behind, and their hearts are sealed up; wherefore they do not understand.					But the Apostle and those who share his faith, contend for the faith with purse and person; and these! all good things await them: and these are they who shall be happy.
113	89	9	But the apostle, and those who have believed with him, expose their fortunes and their lives for God's service; they shall enjoy the good things of either life, and they shall be happy.					God hath made ready for them gardens 'neath which the rivers flow, wherein they shall remain for ever: this will be the great bliss.
113	90	9	GOD hath prepared for them gardens through which rivers flow; they shall remain therein forever. This will be great felicity.					Some Arabs of the desert came with excuses, praying exemption; and they who had gainsaid God and His Apostle sat at home: a grievous punishment shall light on such of them as believe not.
113	91	9	And certain Arabs of the desert came to excuse themselves,e praying that they might be permitted to stay behind; and they sat at home who had renounced GOD and his apostle. But a painful punishment shall be inflicted on such of them as believe not.	e These were the tribes of Asad and Ghatfân, who excused themselves on account of the necessities of their families, which their industry only maintained. But some write they were the family of Amer Ebn al Tofail, who said that if they went with the army, the tribe of Tay would take advantage of their absence, and fall upon their wives and children, and their cattle.3 3 Idem.				It shall be no crime in the weak, and in the sick, and in those who find not the means of contributing, to stay at home, provided they are sincere with God and His Apostle. Against those who act virtuously, there is no cause of blame: and God is Gracious, Merciful:–
113	92	9	In those who are weak, or are afflicted with sickness, or in those who find not wherewith to contribute to the war,f it shall be no crime if they stay at home; provided they behave themselves faithfully towards GOD and his apostle. There is no room to lay blame on the righteous; for GOD is gracious and merciful:	f By reason of their extreme poverty; as those of Joheina, Mozeina, and Banu Odhra.4 4 Idem.				Nor against those, to whom when they came to thee that thou shouldst mount them, thou didst say "I find not wherewith to mount you," and they turned away their eyes shedding floods of tears for grief, because they found no means to contribute.
113	93	9	nor on those, unto whom, when they came unto thee, requesting that thou wouldest supply them with necessaries for travelling, thou didst answer, I find not wherewith to supply you, returned, their eyes shedding tears for grief, that they found not wherewith to contribute to the expedition.g	g The persons here intended were seven men of the Ansârs, who came to Mohammed and begged he would give them some patched boots and soled shoes, it being impossible for them to march so far barefoot in such a season; but he told them he could not supply them; whereupon they went away weeping. Some, however, say these were the Banu Mokren; and others, Abu Musa and his companions.5 5 Idem.				Only is there cause of blame against those who, though they are rich, ask thee for exemption. They are pleased to be with those who stay behind; and God hath set a seal upon their hearts: they have no knowledge.
113	94	9	But there is reason to blame those who ask leave of thee to sit at home, when they are rich. They are pleased to be with those who stay behind, and GOD hath sealed up their hearts; wherefore they do not understand.				The Dawn-Breakers, Chapter XX, p. 426 link	They will excuse themselves to you when ye come back to them. SAY: Excuse yourselves not; we cannot believe you: now hath God informed us about you: God will behold your doings, and so will His Apostle: to Him who knoweth alike things hidden and things manifest shall ye hereafter be brought back: and He will tell you what ye have done.
113	95	9	(XI.) They will excuse themselves unto you, when ye are returned unto them. Say, Excuse not yourselves; we will by no means believe you: GOD hath acquainted us with your behavior; and GOD will observe his actions, and his apostle also: and hereafter shall ye be brought before him who knoweth that which is hidden, and that which is manifest; and he will declare unto you that which ye have done.					They will adjure you by God when ye are come back to them, to withdraw from them: Withdraw from them, then, for they are unclean: their dwelling shall be Hell, in recompense for their deserts.
113	96	9	They will swear unto you by GOD, which ye have done. They will swear unto you by GOD, when ye are returned unto them, that ye may let them alone.h Let them alone, therefore, for they are an abomination, and their dwelling shall be hell, a reward for that which they have deserved.	h And not chastise them.				They will adjure you to take pleasure in them; but if ye take pleasure in them, God truly will take no pleasure in those who act corruptly.
113	97	9	They will swear unto you, that ye may be well pleased with them; but if ye be well pleased with them, verily GOD will not be well pleased with people who prevaricate.					The Arabs of the desert are most stout in unbelief and dissimulation; and likelier it is that they should be unaware of the laws which God hath sent down to His Apostle: and God is Knowing, Wise.
113	98	9	The Arabs of the desert are more obstinate in their unbelief and hypocrisy; and it is easier for them to be ignorant of the ordinances of that which GOD hath sent down unto his apostle;i and GOD is knowing and wise.	i Because of their wild way of life, the hardness of their hearts, their not frequenting people of knowledge, and the few opportunities they have of being instructed.6 6 Idem. See the Prelim. Disc. p. 10 and 23.				Of the Arabs of the desert there are some who reckon what they expend in the cause of God as tribute, and wait for some change of fortune to befall you: a change for evil shall befall them! God is the Hearer, the Knower.
113	99	9	Of the Arabs of the desert there is who reckoneth that which he expendeth for the service of God, to be as tribute,k and waiteth that some change of fortunel may befall you. A change for evil shall happen unto them; for GOD both heareth and knoweth.	k Or a contribution exacted by force, the payment of which he can in no wise avoid. l Hoping that some reverse may afford a convenient opportunity of throwing off the burden				And of the Arabs of the desert, some believe in God and in the last day, and deem those alms an approach to God and to the Apostle's prayers. Are they not their approach? Into His mercy shall God lead them: yes, God is Indulgent, Merciful.
113	100	9	And of the Arabs of the desert there is who believeth in GOD, and in the last day; and esteemeth that which he layeth out for the service of God to be the means of bringing him near unto GOD, and the prayers of the apostle. Is it not unto them the means of a near approach? GOD shall lead them into his mercy; for GOD is gracious and merciful.m	m The Arabs meant in the former of these two passages, are said to have been the tribes of Asad, Ghatfân, and Banu Tamim; and those intended in the latter, Abdallah, surnamed Dhû’lbajâdîn, and his people.1 1 Al Beidâwi.				As for those who led the way, the first of the Mohadjers,32 and the Ansars, and those who have followed their noble conduct, God is well pleased with them, and they with Him: He hath made ready for them gardens under whose trees the rivers flow: to abide therein for aye: this shall be the great bliss:
113	101	9	As for the leaders and the first of the Mohâjerîn, and the Ansârs,n and those who have followed them in well doing; GOD is well pleased with them, and they are well pleased in him: and he hath prepared for them gardens watered by rivers; they shall remain therein forever. This shall be great felicity.	n The Mohâjerîn, or refugees, were those of Mecca, who fled thence on account of their religion; and the Ansârs, or helpers, were those of Medina, who received Mohammed and his followers into their protection, and assisted them against their enemies. By the leaders of the Mohâjerîn are meant those who believed on Mohammed before the Hejra, or early enough to pray towards Jerusalem, from which the Kebla was changed to the temple of Mecca in the second year of the Hejra, or else such of them as were present at the battle of Bedr. The leaders of the Ansârs were those who took the oath of fidelity to him at al Akaba, either the first or the second time.2 2 Idem.				And of the Arabs of the desert round about you, some are hypocrites: and of the people of Medina, some are stubborn in hypocrisy. Thou knowest them not, Muhammad: we know them: twice33 will we chastise them: then shall they be given over to a great chastisement.	32 The Mohadiers were those who fled with Muhammad from Mecca to Medina, the Ansars his auxiliaries in Medina.
113	102	9	And of the Arabs of the desert who dwell round about you, there are hypocritical persons:o and of the inhabitants of Medina there are some who are obstinate in hypocrisy. Thou knowest them not, O prophet, but we know them: we will surely punish them twice:p afterwards shall they be sent to a grievous torment.	o i.e., In the neighbourhood of Medina. These were the tribes of Joheina, Mozeina, Aslam, Ashjá, and Ghifâr.3 3 Idem. p Either by exposing them to public shame, and putting them to death; or by either of those punishments, and the torment of the sepulchre: or else by exacting alms of them by way of fine, and giving them corporal punishment.4 4 Idem.				Others have owned their faults, and with an action that is right they have mixed another that is wrong. God will haply be turned to them: for God is Forgiving, Merciful.	33 The commentators are not agreed as to the nature of this double punishment.
113	103	9	And others have acknowledged their crimes.q They have mixed a good action with another which is bad:r peradventure GOD will be turned unto them; for GOD is gracious and merciful.	q Making no hypocritical excuses for them. These were certain men, who, having stayed at home instead of accompanying Mohammed to Tabûc, as soon as they heard the severe reprehensions and threats of this chapter against those who had stayed behind, bound themselves to the pillars of the mosque, and swore that they would not loose themselves till they were loosed by the prophet. But when he entered the mosque to pray, and was informed of the matter, he also swore that he would not loose them without a particular command from GOD; whereupon this passage was revealed, and they were accordingly dismissed.5 5 Idem. r Though they were backward in going to war, and held with the hypocrites, yet they confessed their crime and repented.				Take alms of their substance,34 that thou mayst cleanse and purify them thereby, and pray for them; for thy prayers shall assure their minds: and God Heareth, Knoweth.
113	104	9	Take alms of their substance, that thou mayest cleanse them, and purify them thereby;s and pray for them: for thy prayers shall be a security of mind unto them; and GOD both heareth and knoweth.	s When these persons were loosed, they prayed Mohammed to take their substance, for the sake of which they had stayed at home, as alms, to cleanse them from their transgression; but he told them he had no orders to accept anything from them: upon which this verse was sent down, allowing him to take their alms.6 6 Idem.				Know they not that when his servants turn to Him with repentance, God accepteth it, and that He accepteth alms, and that God is He who turneth, the Merciful?	34 The fine of a third part of all their substance was imposed upon seven of those who had held back from the expedition to Tabouk. This is the fault spoken of in the preceding verse.
113	105	9	Do they not know that GOD accepteth repentance from his servants, and accepteth alms; and that GOD is easy to be reconciled, and merciful?					SAY: Work ye: but God will behold your work, and so will His Apostle, and the faithful: and ye shall be brought before Him who knoweth alike the Hidden and the Manifest, and He will tell you of all your works.
113	106	9	Say unto them, Work as ye will; but GOD will behold your work, and his apostle also, and the true believers: and ye shall be brought before him who knoweth that which is kept secret, and that which is made public: and he will declare unto you whatever ye have done.					And others await the decision of God; whether He will punish them, or whether He will be turned unto them: but God is Knowing, Wise.
113	107	9	And there are others who wait with suspense the decree of GOD: whether he will punish them, or whether he will be turned unto them:t but GOD is knowing and wise,	t The persons here intended were the three Ansârs whose pardon is granted a little below.				There are some35 who have built a Mosque for mischief36 and for infidelity, and to disunite the faithful, and in expectation of him37 who, in time past, warred against God and His Apostle. They will surely swear, "Our aim was only good:" but God is witness that they are liars.
113	108	9	There are some who have built a temple to hurt the faithful, and to propagate infidelity, and to foment division among the true believers,u and for a lurking place for him who hath fought against GOD and his apostle in time past;x and they swear, saying, Verily we intended no other than to do for the best: but GOD is witness that they do certainly lie.	u When Banu Amru Ebn Awf had built the temple or mosque of Kobâ, which will be mentioned by-and-bye, they asked Mohammed to come and pray in it, and he complied with their request. This exciting the envy of their brethren, Banu Ganem Ebn Awf, they also built a mosque, intending that the Imâm or priest who should officiate there should be Abu Amer, a Christian monk; but he dying in Syria, they came to Mohammed and desired he would consecrate, as it were, their mosque by praying in it. The prophet accordingly prepared himself to go with them, but was forbidden by the immediate revelation of this passage, discovering their hypocrisy and ill design; whereupon he sent Malec Ebn al Dokhshom, Maan Ebn Addi, Amer Ebn al Sacan, and al Wahsha, the Ethiopian, to demolish and burn it, which they performed, and made it a dunghill. According to another account, this mosque was built a little before the expedition of Tabûc, with a design to hinder Mohammed’s men from engaging therein; and when he was asked to pray there, he answered that he was just setting out on a journey, but that when he came back, with GOD’S leave, he would do what they desired; but when they applied to him again, on his return, this passage was revealed.1 1 Idem, Jallalo’ddin. x That is, Abu Amer, the monk, who was a declared enemy to Mohammed, having threatened him at Ohod, that no party should appear in the field against him, but he would make one of them; and, to be as good as his word, he continued to oppose him till the battle of Honein, at which he was present, and being put to flight with those of Hawâzen, he retreated into Syria, designing to obtain a supply of troops from the Grecian emperor to renew the war, but he died at Kinnisrîn. Others say that this monk was a confederate at the war of the ditch, and that he fled thence into Syria.2 2 Idem.				Never set thou foot in it.38 There is a Mosque39 founded from its first day in piety. More worthy is it that thou enter therein: therein are men who aspire to purity, and God loveth the purified.	35 The tribe of Beni Ganim had built a mosque, professedly from religious motives, which they invited Muhammad on his way to Tabouk to dedicate by a solemn act of prayer. Muhammad, however, discovered that the real motive of the Beni Ganim was jealousy of the tribe of Beni Amru Ibn Auf, and of the mosque at Kuba, and that there existed and understanding between them and his enemy the monk Abu Amir, who was then in Syria, for the purpose of urging the Greeks to attack the Muslims and their mosque. It is to him that the word irsâdan refers. 36 To the dwellers at Kuba. Verses 108-111 were probably promulged on the return from Tabouk previous to the entry into Medina. 37 Abu Amir.
113	109	9	Stand not up to pray therein forever. There is a temple founded on piety,y from the first day of its building. It is more just that thou stand up to pray therein: therein are men who love to be purified;z for GOD loveth the clean.	y viz., That of Kobâ, a place about two miles from Medina, where Mohammed rested four days before he entered that city, in his flight from Mecca, and where he laid the foundation of a mosque,3 which was afterwards built by Banu Amru Ebn Awf. But according to a different tradition, the mosque here meant was that which Mohammed built at Medina. 3 Idem, Ebn Shohnah. Vide Abulfed. Vit. Moh. p. 52. Where the translator, taking this passage of the Korân, which is there cited, for the words of his author, has missed the true sense. z Al Beidâwi says, that Mohammed walking once with the Mohâjerîn to Kobâ, found the Ansârs sitting at the mosque door, and asked them whether they were believers; and, on their being silent, repeated the question: whereupon Omar answered, that they were believers; and Mohammed demanding whether they acquiesced in the judgment Omar had made of them, they said yes. He then asked them whether they would be patient in adversity and thankful in prosperity; to which they answering in the affirmative, he swore by the LORD of the Caaba that they were true believers. Afterwards he examined them as to their manner of performing the legal washings, and, particularly, what they did after easing themselves; they told him that in such a case they used three stones, and after that washed with water: upon which he repeated these words of the Korân to them.				Which of the two is best? He who hath founded his building on the fear of God and the desire to please Him, or he who hath founded his building on the brink of an undermined bank washed away by torrents, so that it rusheth with him into the fire of Hell? But God guideth not the doers of wrong.	38 Or, never stand thou in it (to pray). 39 The mosque of Kuba, about three miles S.S.E. of Medina. The spot where this verse was revealed is still pointed out, and called "Makam el Ayat," or "the place of signs." Burton's "Pilgrimage," ii. p. 214.Muhammad laid the first brick, and it was the first place of public prayer in El Islam. Ib. p. 209.
113	110	9	Whether therefore is he better, who hath founded his building on the fear of GOD and his good will; or he who hath founded his building on the brink of a bank of earth which is washed away by waters, so that it falleth with him into the fire of hell? God directeth not the ungodly people.		Gems of Divine Mysteries, p. 49, paragraph 66 link			Their building which they40 have built will not cease to cause uneasiness in their hearts, until their hearts are cut in pieces.41 God is Knowing, Wise.
113	111	9	Their building which they have built will not cease to be an occasion of doubting in their hearts, until their hearts be cut in pieces;a and GOD is knowing and wise.	a Some interpret these words of their being deprived of their judgment and understanding; and others of the punishment they are to expect, either of death in this world, or of the rack of the sepulchre, or the pains of hell.				Verily, of the faithful hath God bought their persons and their substance, on condition of Paradise for them in return: on the path of God shall they fight, and slay, and be slain: a Promise for this is pledged in the Law, and in the Evangel, and in the Koran–and who more faithful, in to his engagement than God? Rejoice, therefore, in the contract that ye have contracted: for this shall be the great bliss.	40 The Beni Ganim. 41 That is, up to the time of their death they will never reflect on what they have done without bitter pangs of conscience. See Weil's M. der Prophet, pp. 268, 269, and note.
113	112	9	Verily GOD hath purchased of the true believers their souls, and their substance, promising them the enjoyment of paradise; on condition that they fight for the cause of GOD: whether they slay or be slain, the promise for the same is assuredly due by the law, and the gospel, and the Koran. And who performeth his contract more faithfully than GOD? Rejoice therefore in the contract which ye have made. This shall be great happiness.					Those who turn to God, and those who serve, who praise, who fast, who bow down, who prostrate themselves, who enjoin what is just and forbid what is evil, and keep to the bounds42 of God . . .43 Wherefore bear these good tidings to the faithful.
113	113	9	The penitent, and those who serve God, and praise him, and who fast, and bow down, and worship; and who command that which is just, and forbid that which is evil, and keep the ordinances of GOD, shall likewise be rewarded with paradise: wherefore bear good tidings unto the faithful.					It is not for the prophet or the faithful to pray for the forgiveness of those, even though they be of kin, who associate other beings with God, after it hath been made clear to them that they are to be the inmates of Hell.	42 Lit. limits, i.e. laws. 43 Shall have their recompense.
113	114	9	It is not allowed unto the prophet, nor those who are true believers, that they pray for idolaters,b although they be of kin, after it is become known unto them, that they are inhabitants of hell.c	b This passage was revealed, as some think, on account of Abu Taleb, Mohammed’s uncle and great benefactor; who, on his death-bed, being pressed by his nephew to speak a word which might enable him to plead his cause before GOD, that is, to profess Islâm, absolutely refused. Mohammed, however, told him that he would not cease to pray for him, till he should be forbidden by GOD; which he was by these words. Others suppose the occasion to have been Mohammed’s visiting his mother Amena’s sepulchre at al Abwâ, soon after the taking of Mecca; for they say that while he stood at the tomb he burst into tears, and said, I asked leave of GOD to visit my mother’s tomb, and he granted it me; but when I asked leave to pray for her, it was denied me.1 1 Al Beidâwi. c By their dying infidels. For otherwise it is not only lawful, but commendable, to pray for unbelievers, while there are hopes of their conversion.				For neither did Abraham ask forgiveness for his father, but in pursuance of a promise which he had promised to him: but when it was shewn him that he was an enemy to God, he declared himself clear of him. Yet Abraham was pitiful, kind.
113	115	9	Neither did Abraham ask forgiveness for his father, otherwise than in pursuance of a promise which he had promised unto him:d but when it became known unto him, that he was an enemy unto GOD, he declared himself clear of him.e Verily Abraham was pitiful and compassionate.	d viz., To pray that GOD would dispose his heart to repentance. Some suppose this was a promise made to Abraham by his father, that he would believe in GOD. For the words may be taken either way. e Desisting to pray for him, when he was assured by inspiration that he was not to be converted; or after he actually died an infidel. See c. 6, p. 96.				Nor is it for God to lead a people into error, after he hath guided them aright, until that which they ought to dread hath been clearly shewn them. Verily, God knoweth all things.
113	116	9	Nor is GOD disposed to lead people into error,f after that he hath directed them, until that which they ought to avoid is become known unto them; for GOD knoweth all things.	f i.e., To consider or punish them as transgressors. This passage was revealed to excuse those who had prayed for such of their friends as had died idolaters, before it was forbidden; or else to excuse certain people who had ignorantly prayed towards the first Kebla, and drank wine, &c.				God! His the kingdom of the Heavens and of the Earth! He maketh alive and killeth! Ye have no patron or helper save God.
113	117	9	Verily unto GOD belongeth the kingdom of heaven and of earth; he giveth life, and he causeth to die; and ye have no patron or helper besides GOD.					Now hath God turned Him unto the Prophet and unto the refugees (Mohadjers), and unto the helpers (Ansars)44, who followed him in the hour of distress, after that the hearts of a part of them had well nigh failed them45. Then turned He unto them, for He was Kind to them, Merciful.
113	118	9	GOD is reconciled unto the prophet, and unto the Mohâjerîn and the Ansârs,g who followed him in the hour of distress,h after that it had wanted little but that the hearts of a part of them had swerved from their duty: afterwards was he turned unto them: for he was compassionate and merciful towards them.	g Having forgiven the crime they committed, in giving the hypocrites leave to be absent from the expedition to Tabûc; or for the other sins which they might, through inadvertence, have been guilty of. For the best men have need of repentance.2 2 Idem. h viz., In the expedition of Tabûc; wherein Mohammed’s men were driven to such extremities that (besides what they endured by reason of the excessive heat) ten men were obliged to ride by turns on one camel, and provisions and water were so scarce that two men divided a date between them, and they were obliged to drink the water out of the camels’ stomachs.3 3 Al Beidâwi.				He hath also turned Him unto the three46 who were left behind, so that the earth, spacious as it is, became too strait for them; and their souls became so straitened within them, that they bethought them that there was no refuge from God but unto Himself. Then was He turned to them, that they might be turned to Him, for God is He that turneth, the Merciful.	44 See verse 101. 45 Lit. turned aside, swerved.
113	119	9	And he is also reconciled unto the three who were left behind,i so that the earth became too straight for them, notwithstanding its spaciousness, and their souls became straightened within them, and they considered that there was no refuge from GOD, otherwise than by having recourse unto him. Then was he turned unto them, that they might repent; for GOD is easy to be reconciled and merciful.	i Or, as it may be translated, who were left in suspense, whether they should be pardoned or not.4 These were three Ansârs, named Caab Ebn Malec, Helâl Ebn Omeyya, and Merâra Ebn Rabî, who went not with Mohammed to Tabûc, and were therefore, on his return, secluded from the fellowship of the other Moslems; the prophet forbidding any to salute them, or to hold discourse with them. Under which interdiction they continued fifty days, till, on their sincere repentance, they were at length discharged from it, by the revelation of this passage.5 4 See before, p. 147, note t. 5 Al Beidâwi, Jallalo’ddin Abulf. Vit. Moh. p. 133, 126.				Believers!47 fear God, and be with the sincere.	46 Three Ansars who did not accompany Muhammad to Tabouk, and who on his return were put under interdict, and not released from it till after fifty days of penance.
113	120	9	O true believers, fear GOD and be with the sincere.					No cause had the people of Medina and the Arabs of the desert around them, to abandon God's Apostle, or to prefer their own lives to his; because neither thirst, nor the labour nor hunger, could come upon them when on path of God;48 neither do they step a step which may anger the unbelievers, neither do they receive from the enemy any damage, but it is written down to them as a good work. Verily, God suffereth not the reward of the righteous to perish.	47 Verses 120-128 probably belong to the period after the return from Tabouk to Medina.
113	121	9	There was no reason why the inhabitants of Medina, and the Arabs of the desert who dwell around them, should stay behind the apostle of GOD, or should prefer themselves before him.k This is unreasonable: because they are not distressed either by thirst, or labor, or hunger, for the defence of GOD'S true religion; neither do they stir a step, which may irritate the unbelievers; neither do they receive from the enemy any damage, but a good work is written down unto them for the same; for GOD suffereth not the reward of the righteous to perish.	k By not caring to share with him the dangers and fatigues of war. Al Beidâwi tells us, that after Mohammed had set out for Tabûc, one Abu Khaithama, sitting in his garden, where his wife, a very beautiful woman, had spread a mat for him in the shade, and had set new dates and fresh water before him, after a little reflection, cried out: This is not well that I should thus take my ease and pleasure, while the apostle of GOD is exposed to the scorching of the sunbeams and the inclemencies of the war; and immediately mounting his camel, took his sword and lance, and went to join the army.				Nor give they alms either small or great, nor traverse they a torrent, but it is thus reckoned to them; that God may reward them with better than they have wrought.	48 While fighting for the cause of God.
113	122	9	And they contribute not any sum either small or great, nor do they pass a valley; but it is written down unto them that GOD may reward them with a recompense exceeding that which they have wrought.					The faithful must not march forth all together to the wars: and if a party of every band of them march not out, it is that they may instruct themselves in their religion, and may warn their people when they come back to them, that they take heed to themselves.
113	123	9	The believers are not obliged to go forth to war altogether: if a part of every band of them go not forth, it is that they may diligently instruct themselves in their religion;l and may admonish their people, when they return unto them, that they may take heed to themselves.	l That is, if some of every tribe of town be left behind, the end of their being so left is that they may apply themselves to study, and attain a more exact knowledge of the several points of their religion, so as to be able to instruct such as, by reason of their continual employment in the wars, have no other means of information. They say, that after the preceding passages were revealed, reprehending those who had stayed at home during the expedition of Tabûc, every man went to war, so that the study of religion, which is rather more necessary for the defence and propagation of the faith than even arms themselves, became wholly laid aside and neglected; to prevent which, for the future, a convenient number are hereby directed to be left behind, that they may have leisure to prosecute their studies.				Believers! wage war against such of the infidels as are your neighbours, and let them find you rigorous: and know that God is with those who fear him.
113	124	9	O true believers, wage war against such of the infidels as are near you;m and let them find severityn in you: and know that GOD is with those who fear him.	m Either of your kindred or neighbours; for these claim your pity and care in the first place, and their conversion ought first to be endeavoured. The persons particularly meant in this passage are supposed to have been the Jews of the tribes of Koreidha and Nadhîr, and those of Khaibar; or else the Greeks of Syria.1 1 Al Beidâwi. n Or fierceness in war.				Whenever a Sura is sent down, there are some of them who say, "Whose faith hath it increased?" It will increase the faith of those who believe, and they shall rejoice.
113	125	9	Whenever a Sura is sent down, there are some of them who say, Which of you hath this caused to increase in faith? It will increase the faith of those who believe, and they shall rejoice:					But as to those in whose hearts is a disease, it will add doubt to their doubt, and they shall die infidels.
113	126	9	but unto those in whose hearts there is an infirmity, it will add further doubt unto their present doubt; and they shall die in their infidelity.					Do they not see that they are proved every year once or twice? Yet they turn not, neither are they warned.
113	127	9	Do they not see that they are tried every year once or twice?o yet they repent not, neither are they warned.	o i.e., By various kinds of trials, or by being called forth to war, and by being made witnesses of GOD’S miraculous protection of the faithful.				And whenever a Sura is sent down, they look at one another. . . . "Doth any one see you?" then turn they aside. God shall turn their hearts aside, because they are a people devoid of understanding.
113	128	9	And whenever a Sura is sent down, they look at one another, saying, Doth any one see you?p then do they turn aside. GOD shall turn aside their hearts from the truth; because they are a people who do not understand.	p They wink at one another to rise and leave the prophet’s presence, if they think they can do it without being observed, to avoid hearing the severe and deserving reproofs which they apprehended in every new revelation. The persons intended are the hypocritical Moslems.				Now hath an Apostle come unto you from among yourselves: your iniquities press heavily upon him. He is careful over you, and towards the faithful, compassionate, merciful.
113	129	9	Now hath an apostle come unto you of our own nation,q an excellent person: it is grievous unto him that ye commit wickedness; he is careful over you, and compassionate and merciful towards the believers.	q See chapter 3, p. 49, note n				If they turn away, SAY: God sufficeth me: there is no God but He. In Him put I my trust. He is the possessor of the Glorious Throne!
113	130	9	If they turn back, say, GOD is my support: there is no GOD but he. On him do I trust; and he is the LORD of the magnificent throne.
84	0	10
84	0	10
84	0	10	CHAPTER X.					SURA X.–JONAH, PEACE BE ON HIM! [LXXXIV.]
84	0	10	ENTITLED, JONAS;r REVEALED AT MECCA.	r This prophet is mentioned towards the end of the chapter.				MECCA.–109 Verses
84	0	10	IN THE NAME OF THE MOST MERCIFUL GOD.					In the Name of God, the Compassionate, the Merciful
84	1	10	AL. R.s These are the signs of the wise book.	s See the Prelim. Disc. Sec. III. p. 46, 47.				ELIF. LAM. RA.1 These are the signs of the wise Book!	1 See Sura 1xviii. n. 3, p. 32.
84	2	10	Is it a strange thing unto the men of Mecca, that we have revealed our will unto a man from among them,t saying, Denounce threats unto men if they believe not; and bear good tidings unto those who believe, that on the merit of their sincerity they have an interest with their LORD? The unbelievers say, This is manifest sorcery.u	t And not one of the most powerful among them neither; so that the Koreish said it was a wonder GOD could find out no other messenger than the orphan pupil of Abu Taleb.2 2 Idem. u Meaning the Korân. According to the reading of some copies, the words may be rendered, This man (i.e., Mohammed) is no other than a manifest sorcerer.				A matter of wonderment is it to the men of Mecca, that to a person among themselves We revealed, "Bear warnings to the people: and, to those who believe, bear the good tidings that they shall have with their Lord the precedence merited by their sincerity." The unbelievers say, "Verily this is a manifest sorcerer."
84	3	10	Verily your LORD is GOD, who hath created the heavens and the earth in six days; and then ascended his throne, to take on himself the government of all things. There is no intercessor, but by his permission.x This is GOD, your LORD; therefore serve him. Will ye not consider?	x These words were revealed to refute the foolish opinion of the idolatrous Meccans, who imagined their idols were intercessors with GOD for them.				Verily your Lord is God who hath made the Heavens and the Earth in six days–then mounted his throne to rule all things: None can intercede with him till after his permission: This is God your Lord: therefore serve him: Will ye not reflect?
84	4	10	Unto him shall ye all return according to the certain promise of GOD; for he produceth a creature, and then causeth it to return again; that he may reward those who believe and do that which is right, with equity. But as for the unbelievers, they shall drink boiling water, and they shall suffer a grievous punishment, for that they have disbelieved.					Unto Him shall ye return, all together: the promise of God is sure: He produceth a creature, then causeth it to return again–that he may reward those who believe and do the things that are right, with equity: but as for the infidels!–for them the draught that boileth and an afflictive torment–because they have not believed.
84	5	10	It is he who hath ordained the sun to shine by day, and the moon for a light by night; and had appointed her stations, that ye might know the number of years, and the computation of time. GOD hath not created this, but with truth. He explaineth his signs unto people who understand.					It is He who hath appointed the sun for brightness, and the moon for a light, and hath ordained her stations that ye may learn the number of years and the reckoning of time. God hath not created all this but for the truth.2 He maketh his signs clear to those who understand.	2 That is, for a serious end, to manifest the Divine Unity.
84	6	10	Moreover in the vicissitudes of night and day, and whatever GOD hath created in heaven and earth, are surely signs unto men who fear him.					Verily, in the alternations of night and of day, and in all that God hath created in the Heavens and in the Earth are signs to those who fear Him.
84	7	10	Verily they who hope not to meet us at the last day, and delight in this present life, and rest securely in the same, and who are negligent of our signs;					Verily, they who hope not to meet Us, and find their satisfaction in this world's life, and rest on it, and who of our signs are heedless;–
84	8	10	their dwelling shall be hell fire, for that which they have deserved.					These! their abode the fire, in recompense of their deeds!
84	9	10	But as to those who believe, and work righteousness, their LORD will direct them because of their faith; they shall have rivers flowing through gardens of pleasure.					But they who believe and do the things that are right, shall their Lord direct aright because of their faith. Rivers shall flow at their feet in gardens of delight:
84	10	10	Their prayer therein shall be Praise be unto thee O GOD! and their salutationy therein shall be Peace!	y Either the mutual salutation of the blessed to one another, or that of the angels to the blessed.				Their cry therein, "Glory be to thee, O God!" and their salutation therein, "Peace!"
84	11	10	and the end of their prayer shall be, Praise be unto GOD, the LORD of all creatures!					And the close of their cry, "Praise be to God, Lord, of all creatures!"
84	12	10	If GOD should cause evil to hasten unto men, according to their desire of hastening good, verily their end had been decreed. Wherefore we suffer those who hope not to meet us at the resurrection, to wander amazedly in their error.					Should God hasten evil on men as they fain would hasten their good, then were their end decreed! So leave we those who hope not to meet Us, bewildered in their error.
84	13	10	When evil befalleth a man, he prayeth unto us lying on his side, or sitting, or standing:z but when we deliver him from his affliction, he continueth his former course of life, as though he had not called upon us to defend him against the evil which had befallen him. Thus was that which the transgressors committed prepared for them.	z i.e., In all postures, and at all times.				When trouble toucheth a man, he crieth to us, on his side, or sitting, or standing; and when we withdraw his trouble from him, he passeth on as though he had not called on us against the trouble which touched him! Thus are the deeds of transgressors pre-arranged for them.
84	14	10	We have formerly destroyed the generations who were before you, O men of Mecca, when they had acted unjustly, and our apostles had come unto them with evident miracles and they would not believe. Thus do we reward the wicked people.					And of old destroyed we generations before you, when they had acted wickedly, and their Apostles had come to them with clear tokens of their mission, and they would not believe:–thus reward we the wicked.
84	15	10	Afterwards did we cause you to succeed them in the earth; that we might see how ye would act.					Then we caused you to succeed them on the earth, that we might see how ye would act.
84	16	10	When our evident signs are recited unto them, they who hope not to meet us at the resurrection, say, Bring a different Koran from this; or make some change therein. Answer, It is not fit for me, that I should change it at my pleasure: I follow that only which is revealed unto me. Verily I fear if I should be disobedient unto my LORD, the punishment of the great day.		Selections from the Writings of the Báb (2 Excerpts from the Qayyúmu'l-Asmá, Chapter LXXI, p. 66) link	cf. BWC: I follow only what is revealed unto Me. Verily, I shall fear My Lord on the Day of Separation		But when our clear signs are recited to them, they who look not forward to meet Us, say, "Bring a different Koran from this, or make some change in it." SAY: It is not for me to change it as mine own soul prompteth. I follow only what is revealed to me: verily, I fear, if I rebel against my Lord, the punishment of a great day.
84	17	10	Say, If GOD had so pleased, I had not read it unto you, neither had I taught you the same. I have already dwelt among you to the age of forty years,a before I received it. Do ye not therefore understand?	a For so old was Mohammed before he took upon him to be a prophet;1 during which time his fellow-citizens well knew that he had not applied himself to learning of any sort, nor frequented learned men, nor had ever exercised himself in composing verses or orations whereby he might acquire the art of rhetoric, or elegance of speech.2 A flagrant proof, says al Beidâwi, that this book could be taught him by none but God. 1 See the Prelim. Disc. p. 33. Abulfeda, Vit. Moh. c. 7. 2 See the Prelim. Disc. p. 21, &c.				SAY: Had God so pleased, I had not recited it to you, neither had I taught it to you. Already have I dwelt among you for years, ere it was revealed to me. Understand ye not?
84	18	10	And who is more unjust than he who deviseth a lie against GOD, or accuseth his signs of falsehood? Surely the wicked shall not prosper.					And who is more unjust than he who coineth a lie against God, or treateth his signs as lies? Surely the wicked shall not prosper!
84	19	10	They worship besides GOD, that which can neither hurt them or profit them, and they say, These are our intercessors with GOD.b Answer, Will ye tell GOD that which he knoweth not, neither in heaven nor in earth?c Praise be unto him! and far be that from him, which they associate with him!	b See the Prelim. Disc. Sect. I. p. 12, &c. c viz., That he hath equals or companions either in heaven or on earth; since he acknowledgeth none.				And they worship beside God, what cannot hurt or help them; and say, "These are our advocates with God!" SAY: Will ye inform God of aught in the Heavens and in the Earth which he knoweth not? Praise be to Him! High be He exalted above the deities they join with Him!
84	20	10	Men were professors of one religion only,d but they dissented therefrom; and if a decree had not previously issued from thy LORD, deferring their punishment, verily the matter had been decided between them, concerning which they disagreed.	d That is to say, the true religion, or Islâm, which was generally professed, as some say, till Abel was murdered, or, as others, till the days of Noah. Some suppose the first ages after the Flood are here intended: others, the state of religion in Arabia, from the time of Abraham to that of Amru Ebn Lohai, the great introducer of idolatry into that country.				Men were of one religion only:3 then they fell to variance: and had not a decree (of respite) previously gone forth from thy Lord, their differences had surely been decided between them!	3 Gen. xi. 1.
84	21	10	They say, Unless a sign be sent down unto him from his LORD, we will not believe. Answer, Verily that which is hidden is known only unto GOD: wait, therefore, the pleasure of God; and I also will wait with you.					They say: "Unless a sign be sent down to him from his Lord. . . ." But SAY: The hidden is only with God: wait therefore: I truly will be with you among those who wait.
84	22	10	And when we caused the men of Mecca to taste mercy, after an affliction which had befallen them, behold, they devised a stratagem against our signs.e Say unto them, GOD is more swift in executing a stratagem, than ye. Verily our messengersf write down that which ye deceitfully devise.	e For it is said that they were afflicted with a dearth for seven years, so that they were very near perishing; but no sooner relieved by GOD’S sending them plenty, than they began again to charge Mohammed with imposture, and to ridicule his revelations.3 3 Al Beidâwi. f i.e., The guardian angels.				And when after a trouble which you befallen them,4 we caused this people to taste of mercy, lo! a plot on their part against our signs! SAY: Swifter to plot is God! Verily, our messengers note down your plottings.	4 This refers to the seven years of scarcity with which Mecca had been visited.
84	23	10	It is he who hath given you conveniences for travelling by land and by sea; so that ye be in ships, which sail with them, with a favorable wind, and they rejoice therein. And when a tempestuous wind overtaketh them, and waves come upon them from every side, and they think themselves encompassed with inevitable dangers; they call upon GOD, exhibiting the pure religion unto him,g and saying, Verily if thou deliver us from this peril, we will be of those who give thanks.	g That is, applying themselves to GOD only, and neglecting their idols; their fears directing them in such an extremity to ask help of him only who could give it.				He it is who enableth you to travel by land and sea, so that ye go on board of ships–which sail on with them, with favouring breeze in which they rejoice. But if a tempestuous gale overtake them, and the billow come on them from every side, and they think that they are encompassed therewith, they call on God, professing sincere religion:–"Wouldst thou but rescue us from this, then will we indeed be of the thankful."
84	24	10	But when he hath delivered them, behold, they behave themselves insolently in the earth, without justice. O men, verily the violence which ye commit against your own souls, is for the enjoyment of this present life only; afterwards unto us shall ye return, and we will declare unto you that which ye have done.					But when we have rescued them, lo! they commit unrighteous excesses on the earth! O men! assuredly your self-injuring excess is only an enjoyment of this life present: soon ye return to us: and we will let you know what ye have done!
84	25	10	Verily the likeness of this present life is no other than as water, which we send down from heaven, and wherewith the productions of the earth are mixed, of which men eat, and cattle also, until the earth receive its vesture, and be adorned with various plants: the inhabitants thereof imagine that they have power over the same; but our command cometh unto it by night, or by day, and we render it as though it had been mowen, as though it had not yesterday abounded with fruits. Thus do we explain our signs unto people who consider.					Verily, this present life is like the water which we send down from Heaven, and the produce of the earth, of which men and cattle eat, is mingled with it, till the earth hath received its golden raiment, and is decked out: and they who dwell on it deem that they have power over it! but, Our behest cometh to it by night or by day, and we make it as if it had been mown, as if it had not teemed only yesterday! Thus make we our signs clear to those who consider.
84	26	10	GOD inviteth unto the dwelling of peace,h and directeth whom he pleaseth into the right way.	h viz., Paradise.	Kitáb-i-Íqán, part II, paragraph 188, p. 174 link	And God calleth to the Abode of Peace; and He guideth whom He will into the right way.		And God calleth to the abode of peace;5 and He guideth whom He will into the right way.	5 Paradise.
84	27	10	They who do right shall receive a most excellent reward, and a superabundant addition;i neither blacknessk nor shame shall cover their faces. These shall be the inhabitants of paradise; they shall continue therein forever.	i For their reward will vastly exceed the merit of their good works. Al Ghazâli supposes this additional recompense will be the beatific vision.4 4 See the Prelim. Disc. p. 78. k See the Prelim. Disc. p. 67, &c.				Goodness6 itself and an increase of it for those who do good! neither blackness nor shame shall cover their faces! These shall be the inmates of Paradise, therein shall they abide for ever.	6 Verses 27, 28 are to be noted, as defining the proportion to be observed in rewards and punishments, the severity of the latter being only in proportion to the crime, the excellence of the former being above and beyond its strict merits.
84	28	10	But they who commit evil shall receive the reward of evil, equal thereunto,l and they shall be covered with shame, (for they shall have no protector against GOD); as though their faces were covered with the profound darkness of the night. These shall be the inhabitants of hell fire: they shall remain therein forever.	l i.e., Though the blessed will be rewarded beyond their deserts, yet GOD will not punish any beyond their demerits, but treat them with the exactest justice.				And as for those who have wrought out evil, their recompense shall be evil of like degree, and shame shall cover them–no protector shall they have against God: as though their faces were darkened with deep murk of night! These shall be inmates of the fire: therein they shall abide for ever.
84	29	10	On the day of the resurrection we will gather them altogether; then will we say unto the idolaters, Get ye to your place, ye and your companions:m and we will separate them from one another; and their companions will say unto them, Ye do not worship us;n	m That is, your idols, or the companions which ye attributed unto GOD. n But ye really worshipped your own lusts, and were seduced to idolatry, not by us, but by your own superstitious fancies. It is pretended that GOD will, at the last day, enable the idols to speak, and that they will thus reproach their worshippers, instead of interceding for them, as they hoped. Some suppose the angels, who were also objects of the worship of the pagan Arabs, are particularly intended in this place.				And on that day will we gather them all together: then will we say to those who added gods to God, "To your place, ye and those added gods of yours!" Then we will separate between them: and those their gods shall say, "Ye served us not:7	7 But rather your own lusts. The Muhammadans believe that idols will be gifted with speech at the day of judgment.
84	30	10	and GOD is a sufficient witness between us and you; neither did we mind your worshipping of us.					And God is a sufficient witness between us and you: we cared not aught for your worship."
84	31	10	There shall every soul experienceo that which it shall have sent before it;p and they shall be brought before GOD their true LORD; and the false deities which they vainly imagined, shall disappear from before them.	o Some copies instead of tablu, read tatiu, i.e., shall follow, or meditate upon. p See chapter 2, p. 11, note r.				There shall every soul make proof of what itself shall have sent on before, and they shall be brought back to God, their true lord, and the deities of their own devising shall vanish from them.
84	32	10	Say, Who provideth you food from heaven and earth? or who hath the absolute power over the hearing and the sight? and who bringeth forth the living from the dead, and bringeth forth the dead from the living? and who governeth all things? They will surely answer, GOD. Say, Will ye not therefore fear him?					SAY: Who supplieth you from the Heaven and the Earth? Who hath power over hearing and sight? And who bringeth forth the living from the dead, and bringeth forth the dead from the living? And who ruleth all things? They will surely say, "God:" then SAY: "What! will ye not therefore fear him?
84	33	10	This is therefore GOD your true LORD: and what remaineth there after truth, except error? How therefore are ye turned aside from the truth?					This God then is your true Lord: and when the truth is gone, what remaineth but error? How then are ye so perverted?
84	34	10	Thus is the word of thy LORD verified upon them who do wickedly; that they believe not.					Thus is the word of thy Lord made good on the wicked, that they shall not believe.
84	35	10	Say, Is there any of your companions who produceth a creature, and then causeth it to return unto himself? Say, GOD produceth a creature, and then causeth it to return unto himself. How therefore are ye turned aside from his worship?					SAY: Is there any of the gods whom ye add to God who produceth a creature, then causeth it to return to him? SAY: God produceth a creature, then causeth it to return to Him: How therefore are ye turned aside?
84	36	10	Say, Is there any of your companions who directeth unto the truth. Say, GOD directeth unto the truth. Whether is he, therefore, who directeth unto the truth, more worthy to be followed; or he who directeth not, unless he be directed? What aileth you therefore, that ye judge as ye do?					SAY: Is there any of the gods ye add to God who guideth into the truth? SAY: God guideth into the truth. Is He then who guideth into the truth the more worthy to be followed, or he who guideth not unless he be himself guided? What then hath befallen you that ye so judge?
84	37	10	And the greater part of them follow an uncertain opinion only; but a mere opinion attaineth not unto any truth. Verily GOD knoweth that which they do.					And most of them follow only a conceit:–But a conceit attaineth to nought of truth! Verily God knoweth what they say.
84	38	10	This Koran could not have been composed by any except GOD; but it is a confirmation of that which was revealed before it, and an explanation of the scripture; there is no doubt thereof; sent down from the LORD of all creatures.					Moreover this Koran could not have been devised by any but God: but it confirmeth what was revealed before it, and is a clearing up of the Scriptures–there is no doubt thereof–from the Lord of all creatures.
84	39	10	Will they say, Mohammed hath forged it? Answer, Bring therefore a chapter like unto it; and call whom you may to your assistance, besides GOD, if ye speak truth.					Do they say, "He hath devised it himself?" SAY: Then bring a Sura like it; and call on whom ye can beside God, if ye speak truth.
84	40	10	But they have charged that with falsehood, the knowledge whereof they do not comprehend, neither hath the interpretation thereof come unto them. In the same manner did those who were before them accuse their prophets of imposture; but behold, what was the end of the unjust!					But that which they embrace not in their knowledge have they charged with falsehood, though the explanation of it had not yet been given them. So those who were before them brought charges of imposture: But see what was the end of the unjust!
84	41	10	There are some of them who believe therein; and there are some of them who believe not therein:q and thy LORD well knoweth the corrupt doers.	q i.e., There are some of them who are inwardly well satisfied of the truth of thy doctrine, though they are so wicked as to oppose it; and there are others of them who believe it not, through prejudice and want of consideration. Or the passage may be understood in the future tense, of some who should afterwards believe, and repent, and of others who should die infidels.1 1 Al Beidâwi.				And some of them believe in it, and some of them believe not in it. But thy Lord well knoweth the transgressors.
84	42	10	If they accuse thee of imposture, say, I have my work, and ye have your work; ye shall be clear of that which I do, and I will be clear of that which ye do.					And if they charge thee with imposture, then SAY: My work for me, and your work for you! Ye are clear of that which I do, and I am clear of that which ye do.
84	43	10	There are some of them who hearken unto thee; but wilt thou make the deaf to hear, although they do not understand?					And some of them lend a ready ear to thee: But wilt thou make the deaf to hear even though they understand not?
84	44	10	And there are some of them who look at thee; but wilt thou direct the blind, although they see not?r	r These words were revealed on account of certain Meccans, who seemed to attend while Mohammed read the Korân to them, or instructed them in any point of religion, but yet were as far from being convinced or edified, as if they had not heard him at all.2 2 Idem. See cap. 6, p. 90.				And some of them look at thee: But wilt thou guide the blind even though they see not?
84	45	10	Verily GOD will not deal unjustly with men in any respect: but men deal unjustly with their own souls.s	s For GOD deprives them not of their senses or understanding; but they corrupt and make an ill use of them.				Verily, God will not wrong men in aught, but men will wrong themselves.
84	46	10	On a certain day he will gather them together, as though they had not tarriedt above an hour of a day: they shall know one another.u Then shall they perish who have denied the meeting of GOD; and were not rightly directed.	t Either in the world or in the grave. u As if it were but a little while since they parted. But this will happen during the first moments only of the resurrection; for afterwards the terror of the day will disturb and take from them all knowledge of one another.3 3 Idem.				Moreover, on that day, He will gather them all together: They shall seem as though they had waited but an hour of the day! They shall recognise one another! Now perish they who denied the meeting with God, and were not guided aright!
84	47	10	Whether we cause thee to see a part of the punishment wherewith we have threatened them, or whether we cause thee to die before thou see it; unto us shall they return: then shall GOD be witness of that which they do.					Whether we cause thee to see some of our menaces against them fulfilled, or whether we first take thee to Ourself,8 to us do they return. Then shall God bear witness of what they do.	8 The ordinary Arabic word for to die seems to be avoided in speaking of Jesus and Muhammad.
84	48	10	Unto every nation hath an apostle been sent; and when their apostle came, the matter was decided between them with equity;x and they were not treated unjustly.	x By delivering the prophet and those who believed on him, and destroying the obstinate infidels.				And every people hath had its apostle.9 And when their apostle came, a rightful decision took place between them, and they were not wronged.	9 This is the doctrine of the Rabbins. Comp. Midrasch Rabba, and Midr. Jalkut on Numb. xxii. 2.
84	49	10	The unbelievers say, When will this threatening be made good, if ye speak truth?					Yet they say, "When will this menace be made good? Tell us if ye speak truly."
84	50	10	Answer, I am able neither to procure advantage unto myself, nor to avert mischief from me, but as GOD pleaseth. Unto every nation is a fixed term decreed; when their term therefore is expired, they shall not have respite for an hour, neither shall their punishment be anticipated.					SAY: I have no power over my own weal or woe, but as God pleaseth. Every people hath its time: when their time is come, they shall neither retard nor advance it an hour.
84	51	10	Say, Tell me, if the punishment of GOD overtake you by night, or by day, what part thereof will the ungodly wish to be hastened?					SAY: How think ye? if God's punishment came on you by night or by day, what portion of it would the wicked desire to hasten on?
84	52	10	When it falleth on you, do ye then believe it? Now do ye believe, and wish it far from you, when as ye formerly desired it should be hastened?					When it falleth on you, will ye believe it then? Yes! ye will believe it then. Yet did ye challenge its speedy coming.
84	53	10	Then shall it be said unto the wicked, Taste the punishment of eternity; would ye receive other than the reward of that which ye have wrought?					Then shall it be said to the transgressors, "Taste ye the punishment of eternity! Shall ye be rewarded but as ye have wrought?"
84	54	10	They will desire to know of thee, whether this be true. Answer, Yea, by my LORD, it is certainly true; neither shall ye weaken God's power so as to escape it.					They will desire thee to inform them whether this be true? SAY: Yes! by my Lord it is the truth: and it is not ye who can weaken Him.
84	55	10	Verily, if every soul which hath acted wickedly had whatever is on the earth, it would willingly redeem itself therewith at the last day. Yet they will conceal their repentance,y after they shall have seen the punishment; and the matter shall be decided between them with equity, and they shall not be unjustly treated.	y To hide their shame and regret;4 or because their surprise and astonishment will deprive them of the use of speech.5 Some, however, understand the verb which is here rendered will conceal, in the contrary signification, which it sometimes bears; and then it must be translated–They will openly declare their repentance, &c. 4 Jallalo’ddin. 5 Al Beidâwi.				And every soul that hath sinned, if it possessed all that is on earth, would assuredly ransom itself therewith; and they will proclaim their repentance when they have seen the punishment: and there shall be a rightful decision between them, and they shall not be unjustly dealt with.
84	56	10	Doth not whatsoever is in heaven and on earth belong unto GOD? Is not the promise of GOD true? But the greater part of them know it not.					Is not whatever is in the Heavens and the Earth God's? Is not then the promise of God true? Yet most of them know it not.
84	57	10	He giveth life, and he causeth to die: and unto him shall ye all return.					He maketh alive and He causeth to die, and to Him shall ye return.
84	58	10	O men, now hath an admonition come unto you from your LORD, and a remedy for the doubts which are in your breasts; and a direction, and mercy unto the true believers.					O men! now hath a warning come to you from your Lord, and a medicine for what is in your breasts, and a guidance and a mercy to believers.
84	59	10	Say, Through the grace of GOD, and his mercy; therein therefore let them rejoice; this will be better than what they heap together of worldly riches.					SAY: Through the grace of God and his mercy! and in this therefore let them rejoice: better is this than all ye amass.
84	60	10	Say, Tell me; of that which GOD hath sent down unto you for food, have ye declared part to be lawful,z and other part to be unlawful? Say, Hath GOD permitted you to make this distinction? or do ye devise a lie concerning GOD?	z See chapter 6, p. 101, &c.				SAY: What think ye? of what God hath sent down to you for food, have ye made unlawful and lawful? SAY: Hath God permitted you? or invent ye on the part of God?
84	61	10	But what will be the opinion of those who devise a lie concerning GOD, on the day of the resurrection? Verily GOD is endued with beneficence towards mankind; but the greater part of them do not give thanks.					But what on the day of Resurrection will be the thought of those who invent a lie on the part of God? Truly God is full of bounties to man; but most of them give not thanks.
84	62	10	Thou shalt be engaged in no business, neither shalt thou be employed in meditating on any passage of the Koran; nor shall ye do any action, but we will be witnesses over you, when ye are employed therein. Nor is so much as the weight of an anta hidden from thy LORD, in earth or in heaven: neither is there anything lesser than that, or greater, but it is written in the perspicuous book.b	a See chapter 4, p. 58, note y. b The preserved table, wherein GOD’S decrees are recorded.	Gems of Divine Mysteries, p. 68, paragraph 96 link	Naught in the heavens or on the earth can escape His knowledge, and He, verily, perceiveth all things.		Thou shalt not be employed in affairs, nor shalt thou read a text out of the Koran, nor shall ye work any work, but we will be witnesses over you when ye are engaged therein: and not the weight of an atom on Earth or in Heaven escapeth thy Lord; nor is there aught that is less than this or greater, but it is in the perspicuous Book.
84	63	10	Are not the friends of GOD the persons on whom no fear shall come, and who shall not be grieved?					Are not the friends of God, those on whom no fear shall come, nor shall they be put to grief?
84	64	10	They who believe and fear God					They who believe and fear God–
84	65	10	shall receive good tidings in this life, and in that which is to come. There is no change in the words of GOD. This shall be great felicity.					For them are good tidings in this life, and in the next! There is no change in the words of God! This, the great felicity!
84	66	10	Let not their discoursec grieve thee; for all might belongeth unto GOD: he both heareth and knoweth.	c The impious and rebellious talk of the infidels.				And let not their discourse grieve thee: for all might is God's: the Hearer, the Knower, He!
84	67	10	Is not whoever dwelleth in heaven and on earth subject unto GOD? What therefore do they follow, who invoke idols, besides GOD? They follow nothing but a vain opinion; and they only utter lies.					Is not whoever is in the Heavens and the Earth subject to God? What then do they follow who, beside God, call upon deities they have joined with Him? They follow but a conceit, and they are but liars!
84	68	10	It is he who hath ordained the night for you, that ye may take your rest therein, and the clear day for labor: verily herein are signs unto people who hearken.					It is He who hath ordained for you the night wherein to rest, and the lightsome day. Verily in this are signs for those who hearken.
84	69	10	They say, GOD hath begotten children; GOD forbid! He is self-sufficient. Unto him belongeth whatsoever is in heaven and on earth: ye have no demonstrative proof of this. Do ye speak of GOD that which ye know not?					They say, "God hath begotten children." No! by his glory! He is the self-sufficient. All that is in the Heavens and all that is in the Earth is His! Have ye warranty for that assertion? What! speak ye of God that which ye know not?
84	70	10	Say, Verily they who imagine a lie concerning GOD shall not prosper.					SAY: Verily, they who devise this lie concerning God shall fare ill.
84	71	10	They may enjoy a provision in this world; but afterwards unto us shall they return, and we will then cause them to taste a grievous punishment, for that they were unbelievers.					A portion have they in this world! Then to us they return! Then make we them to taste the vehement torment, for that they were unbelievers.
84	72	10	Rehearse unto them the history of Noah:d when he said unto his people, O my people, if my standing forth among you, and my warning you of the signs of GOD, be grievous unto you; in GOD do I put my trust. Therefore lay your design against me, and assemble your false gods; but let not your design be carried on by you in the dark: then come forth against me, and delay not.	d See chapter 7, p. 110, &c.				Recite to them the history of Noah,10 when he said to his people,–If, O my people! my abode with you, and my reminding you of the signs of God, be grievous to you, yet in God is my trust: Muster, therefore, your designs and your false gods, and let not your design be carried on by you in the dark: then come to some decision about me, and delay not.	10 The preaching of Noah is mentioned by the Rabbins. Sanhedrin, 108. Comp. Midr. Rabbah on Gen. Par. 30 and 33, on Eccl. ix. 14, and in the probably sub. Apostolic 2 Pet. ii. 5.
84	73	10	And if ye turn aside from my admonitions, I ask not any reward of you for the same;e I expect my reward from GOD alone, and I am commanded to be one of those who are resigned unto him.	e Therefore ye cannot excuse yourselves by saying that I am burdensome to you.				And if ye turn your backs on me, yet ask I no reward from you: my reward is with God alone, and I am commanded to be of the Muslims.
84	74	10	But they accused him of imposture, wherefore we delivered him, and those who were with him in the ark, and we caused them to survive the flood, but we drowned those who charged our signs with falsehood. Behold therefore, what was the end of those who were warned by Noah.					But they treated him as a liar: therefore we rescued him and those who were with him in the ark, and we made them to survive the others; and we drowned those who charged our signs with falsehood. See, then, what was the end of these warned ones!
84	75	10	Then did we send, after him, apostles unto their respective people,f and they came unto them with evident demonstrations: yet they were not disposed to believe in that which they had before rejected as false. Thus do we seal up the hearts of the transgressors.	f As Hûd, Sâleh, Abraham, Lot, and Shoaib, to those of Ad, Thamûd, Babel, Sodom, and Midian.				Then after him, we sent Apostles to their peoples, and they came to them with credentials; but they would not believe in what they had denied aforetime: Thus seal we up the hearts of the transgressors!
84	76	10	Then did we send, after them, Moses and Aaron unto Pharaoh and his princes with our signs:g but they behaved proudly, and were a wicked people.	g See chapter 7, p. 115, &c.				Then sent we, after them, Moses and Aaron to Pharaoh and his nobles with our signs; but they acted proudly and were a wicked people:
84	77	10	And when the truth from us had come unto them, they said, Verily this is manifest sorcery.					And when the truth came to them from us, they said, "Verily, this is clear sorcery."
84	78	10	Moses said unto them, Do ye speak this of the truth, after it hath come unto you? Is this sorcery? but sorcerers shall not prosper.					Moses said: "What! say ye of the truth after it hath come to you, 'Is this sorcery?' But sorcerers shall not prosper."
84	79	10	They said, Art thou come unto us to turn us aside from that religion, which we found our fathers practise; and that ye two may have the command in the land? But we do not believe you.					They said: "Art thou come to us to pervert us from the faith in which we found our fathers, and that you twain shall bear rule in this land? But we believe you not."
84	80	10	And Pharaoh said, Bring unto me every expert magician. And when the magicians were come, Moses said unto them, Cast down that which ye are about to cast down.					And Pharaoh said: "Fetch me every skilled magician." And when the magicians arrived, Moses said to them, "Cast down what ye have to cast."
84	81	10	And when they had cast down their rods and cords, Moses said unto them, The enchantment which ye have performed shall GOD surely render vain; for GOD prospereth not the work of the wicked doers,					And when they had cast them down, Moses said, "Verily, God will render vain the sorceries which ye have brought to pass: God prospereth not the work of the evildoers.
84	82	10	and GOD will verify the truth of his words, although the wicked be adverse thereto.					And by his words will God verify the Truth, though the impious be averse to it.
84	83	10	And there believed not any on Moses, except a generation of his people,h for fear of Pharaoh and of his princes, lest he should afflict them. And Pharaoh was lifted up with pride in the earth, and was surely one of the transgressors.	h For when he first began to preach, a few of the younger Israelites only believed on him; the others not giving ear to him, for fear of the king. But some suppose the pronoun his refers to Pharaoh, and that these were certain Egyptians, who, together with his wife Asia, believed on Moses.1 1 Al Beidâwi.				And none believed on Moses but a race among his own people, through fear of Pharaoh and his nobles, lest he should afflict them: For of a truth mighty was Pharaoh in the land, and one who committed excesses.
84	84	10	And Moses said, O my people, if ye believe in GOD, put your trust in him, if ye be resigned to his will.					And Moses said: "O my people! if ye believe in God, then put your trust in Him–if ye be Muslims."
84	85	10	They answered, We put our trust in GOD: O LORD, suffer us not to be afflicted by unjust people;					And they said: "In God put we our trust. O our Lord! abandon us not to trial from that unjust people,
84	86	10	but deliver us, through thy mercy, from the unbelieving people.					And deliver us by thy mercy from the unbelieving people."
84	87	10	And we spake by inspiration unto Moses and his brother, saying, Provide habitations for your people in Egypt, and make your houses a place of worship,i and be constant at prayer: and bear good news unto the true believers.	i So Jallalo’ddin expounds the original word Kebla, which properly signifies that place or quarter toward which one prays. Wherefore al Zamakhshari supposes that the Israelites are here ordered to dispose their oratories in such a manner that, when they prayed, their faces might be turned towards Mecca; which he imagines was the Kebla of Moses, as it is that of the Mohammedans. The former commentator adds that Pharaoh had forbidden the Israelites to pray to GOD; for which reason they were obliged to perform that duty privately in their houses.				Then thus revealed we to Moses and to his brother: "Provide houses for your people in Egypt, and in your houses make a Kebla, and observe prayer and proclaim good tidings to the believers."
84	88	10	And Moses said, O LORD, verily thou hast given unto Pharaoh and his people pompous ornaments,k and riches in this present life, O LORD, that they may be seduced from thy way: O LORD, bring their riches to nought, and harden their hearts; that they may not believe, until they see their grievous punishment.	k As magnificent apparel, chariots, and the like.				And Moses said: "O our Lord! thou hast indeed given to Pharaoh and his nobles splendour and riches in this present life: O our Lord! that they may err from thy way! O our Lord! confound their riches, and harden their hearts that they may not believe till they see the dolorous torment."
84	89	10	God said, Your petition is hear;l be ye upright therefore,m and follow not the way of those who are ignorant.	l The pronoun is in the dual number; the antecedent being Moses and Aaron. The commentators say that, in consequence of this prayer, all the treasures of Egypt were turned into stones.2 2 Jallalo’ddin. m Or, as al Beidâwi interprets it, Be ye constant and steady in preaching to the people. The Mohammedans pretend that Moses continued in Egypt no less than forty years after he had first published his mission: which cannot be reconciled to scripture.				He said: "The prayer of you both is heard: pursue ye both therefore the straight path, and follow not the path of those who have no knowledge."
84	90	10	And we caused the children of Israel to pass through the sea; and Pharaoh and his army followed them in a violent and hostile manner; until, when he was drowning, he said, I believe that there is no GOD but he, on whom the children of Israel believe; and I am one of the resigned.n	n These words, it is said, Pharaoh repeated often in his extremity, that he might be heard. But his repentance came too late; for Gabriel soon stopped his mouth with mud, lest he should obtain mercy; reproaching him at the same time in the words which follow.				And we led the children of Israel through the sea; and Pharaoh and his hosts followed them in eager and hostile sort until, when the drowning overtook him, he said, "I believe that there is no God but he on whom the children of Israel believe, and I am one of the Muslims."
84	91	10	Now dost thou believe; when thou hast been hitherto rebellious, and one of the wicked doers?					"Yes, now," said God: "but thou hast been rebellious hitherto, and wast one of the wicked doers.
84	92	10	This day will we raise thy bodyo from the bottom of the sea, that thou mayest be a sign unto those who shall be after thee; and verily a great number of men are negligent of our signs.	o Some of the children of Israel doubting whether Pharaoh was really drowned. Gabriel, by GOD’S command, caused his naked corpse to swim to shore, that they might see it.3 The word here translated body, signifying also a coat of mail, some imagine the meaning to be, that his corpse floated armed with his coat of mail, which they tell us was of gold, by which they knew that it was he. 3 See Exod. xiv. 30.				But this day will we rescue thee with thy body that thou mayest be a sign to those who shall be after thee:11 but truly, most men are of our signs regardless!"	11 This is in accordance with Talmudic legend. "Recognise the power of repentance, in the case of Pharaoh, King of Egypt, who rebelled excessively against the most High; Who is God that I should hearken to his voice? (Ex. v. 2). But with the same tongue that sinned he did penance: Who is like thee, O Lord, among the Gods? (xv. 11). The Holy One, Blessed be He, delivered him from the dead, . . . so that he should not die (ix. 15, 16).–For now have I stretched forth my hand, and verily thee have I raised up from among the dead, to proclaim my might." Ex. ix. 15, 16. A strange comment! Pirke R. Eliezer, § 43. Comp. Midr. on Ps. cvi. Midr. Jalkut, ch. 238.
84	93	10	And we prepared for the children of Israel an established dwelling in the land of Canaan, and we provided good things for their sustenance; and they differed not in point of religion, until knowledge had come unto them;p verily thy LORD will judge between them on the day of resurrection, concerning that wherein they disagreed.	p i.e., After the law had been revealed, and published by Moses.				Moreover we prepared a settled abode for the children of Israel, and provided them with good things: nor did they fall into variance till the knowledge (the Law) came to them: Truly thy Lord will decide between them on the day of Resurrection concerning that in which they differed.
84	94	10	If thou art in a doubt concerning any part of that which we have sent down unto thee,q ask them who have read the book of the law before thee. Now hath the truth come unto thee from thy LORD; be not therefore one of those who doubt;	q That is, concerning the truth of the histories which are here related. The commentators doubt whether the person here spoken to be Mohammed himself or his auditor.				And if thou art in doubt as to what we have sent down to thee, inquire at those who have read the Scriptures before thee.12 Now hath the truth come unto thee from thy Lord: be not therefore of those who doubt.	12 That is, whether thou art not foretold in the Law and Gospel, and whether the Koran is not in unison with, and confirmatory of, them.
84	95	10	neither be thou one of those who charge the signs of GOD with falsehood, lest thou become one of those who perish.					Neither be of those who charge the signs of God with falsehood, lest thou be of those who perish.
84	96	10	Verily those against whom the word of thy LORD is decreed, shall not believe,					Verily they against whom the decree of thy Lord is pronounced, shall not believe,
84	97	10	although there come unto them every kind of miracle, until they see the grievous punishment prepared for them.					Even though every kind of sign come unto them, till they behold the dolorous torment!
84	98	10	And if it were not so, some city, among the many which have been destroyed, would have believed; and the faith of its inhabitants would have been of advantage unto them; but none of them believed, before the execution of their sentence, except the people of Jonas.r When they believed, we delivered them from the punishment of shame in this world, and suffered them to enjoy their lives and possessions for a time.s	r viz., The inhabitants of Ninive, which stood on or near the place where al Mawsel now stands. This people having corrupted themselves with idolatry, Jonas the son of Mattai (or Amittai, which the Mohammedans suppose to be the name of his mother), an Israelite of the tribe of Benjamin, was sent by God to preach to and reclaim them. When he first began to exhort them to repentance, instead of hearkening to him, they used him very ill, so that he was obliged to leave the city; threatening them, at his departure, that they should be destroyed within three days, or, as others say, within forty.1 But when the time drew near, and they saw the heavens overcast with a black cloud, which shot forth fire, and filled the air with smoke, and hung directly over their city, they were in a terrible consternation, and getting into the fields with their families and cattle, they put on sackcloth, and humbled themselves before God, calling aloud for pardon, and sincerely repenting of their past wickedness. Whereupon God was pleased to forgive them, and the storm blew over.2 1 See Jonah iii. 4. 2 Al Beidâwi, Jallalo’ddin, Abulfeda. See cap. 21 and 37. s i.e., Until they died according to the ordinary course of nature.				Were it otherwise, any city, had it believed, might have found its safety in its faith. But it was so, only with the people of JONAS. When they believed, we delivered them from the penalty of shame in this world, and provided for them for a time.
84	99	10	But if thy LORD had pleased, verily all who are in the earth would have believed in general. Wilt thou therefore forcibly compel men to be true believers?					But if thy Lord had pleased, verily all who are in the earth would have believed together. What! wilt thou compel men to become believers?
84	100	10	No soul can believe, but by the permission of GOD: and he shall pour out his indignation on those who will not understand.					No soul can believe but by the permission of God: and he shall lay his wrath on those who will not understand.
84	101	10	Say, Consider whatever is in heaven and on earth: but signs are of no avail, neither preachers, unto people who will not believe.					SAY: Consider ye whatever is in the Heavens and on the Earth: but neither signs, nor warners, avail those who will not believe!
84	102	10	Do they therefore expect any other than some terrible judgment, like unto the judgments which have fallen on those who have gone before them? Say, Wait ye the issue; and I also will wait with you;					What then can they expect but the like of such days of wrath as befel those who flourish before them? SAY: WAIT; I too will wait with you:
84	103	10	then will we deliver our apostles and those who believe. Thus is it a justice due from us, that we should deliver the true believers.					Then will we deliver our apostles and those who believe. Thus is it binding on us to deliver the faithful.
84	104	10	Say, O men of Mecca, if ye be in doubt concerning my religion, verily I worship not the idols which ye worship, besides GOD; but I worship GOD, who will cause you to die: and I am commanded to be one of the true believers.					SAY: O men! if ye are in doubt as to my religion, verily I worship not what ye worship beside God; but I worship God who will cause you to die: and I am commanded to be a believer.
84	105	10	And it was said unto me, Set thy face towards the true religion, and be orthodox; and by no means be one of those who attribute companions unto God;					And set thy face toward true religion, sound in faith, and be not of those who join other gods with God:
84	106	10	neither invoke, besides GOD, that which can neither profit thee nor hurt thee: for if thou do, thou wilt then certainly become one of the unjust.					Neither invoke beside God that which can neither help nor hurt thee: for if thou do, thou wilt certainly then be one of those who act unjustly.
84	107	10	If GOD afflict thee with hurt, there is none who can relieve thee from it, except he; and if he willeth thee any good, there is none who can keep back his bounty: he will confer it on such of his servants as he pleaseth; and he is gracious and merciful.		A Traveler’s Narrative, p. 55 link	EGB: if God toucheth thee with a hurt there is no dispeller thereof save Him		And if God lay the touch of trouble on thee, none can deliver thee from it but He: and if He will thee any good, none can keep back his boons. He will confer them on such of his servants as he chooseth: and He is the Gracious, the Merciful!
84	108	10	Say, O men, now hath the truth come unto you from your LORD. He therefore who shall be directed, will be directed to the advantage of his own soul: but he who shall err, will err only against the same. I am no guardian over you.					SAY: O men! now hath the truth come unto you from your Lord. He therefore who will be guided, will be guided only for his own behoof: but he who shall err will err only against it; and I am not your guardian!
84	109	10	Do thou, O prophet, follow that which is revealed unto thee: and persevere with patience, until GOD shall judge; for he is the best judge.					And follow what is revealed to thee: and persevere steadfastly till God shall judge, for He is the best of Judges.
75	0	11
75	0	11
75	0	11	CHAPTER XI.					SURA XI.–HOUD [LXXV.]
75	0	11	ENTITLED, HUD;t REVEALED AT MECCA.	t The story of which prophet is repeated in this chapter.	11: all Kitáb-i-Íqán, part I, paragraph 5, pp. 5-6 link			MECCA.–123 Verses
75	0	11	IN THE NAME OF THE MOST MERCIFUL GOD.					In the Name of God, the Compassionate, the Merciful
75	1	11	AL. R.u THIS book, the verses whereof are guarded against corruption, and are also distinctly explained,y is a revelation from the wise, the knowing God:	u See the Prelim. Disc. p. 46, &c. x According to the various senses which the verb ohkimat, in the original, may bear, the commentators suggest as many different interpretations. Some suppose the meaning to be, according to our version, that the Korân is not liable to be corrupted,1 as the law and the gospel have been, in the opinion of the Mohammedans; others, that every verse in this particular chapter is in full force, and not one of them abrogated; others, that the verses of the Korân are disposed in a clear and perspicuous method, or contain evident and demonstrative arguments; and others, that they comprise judicial declarations, to regulate both faith and practice.2 1 See the Prelim. Disc. p. 53. 2 Al Beidâwi, Jallalo’ddin, al Zamakhshari, &c. y The signification of the verb fossilat, which is here used, being also ambiguous, the meaning of this passage is supposed to be, either that the verses are distinctly proposed or expressed in a clear manner; or that the subject matter of the whole may be distinguished or divided into laws, monitions, and examples; or else that the verses were revealed by parcels.				ELIF. LAM. RA.1 A book whose verses are stablished in wisdom and then set forth with clearness from the Wise, the All-informed–	1 See Sura lxviii. p. 32.
75	2	11	that ye serve not any other GOD: (verily I am a denouncer of threats, and a bearer of good tidings unto you from him;)					That ye worship none other than God–Verily I come to you from Him charged with warnings, announcements;
75	3	11	and that ye ask pardon of your LORD, and then be turned unto him. He will cause you to enjoy a plentiful provision, until a prefixed time: and unto every one that hath merit by good works will he give his abundant reward. But if ye turn back, verily I fear for you the punishment of the great day:					And that ye seek pardon of your Lord, and then be turned unto Him! Goodly enjoyments will He give you to enjoy until a destined time, and His favours will He bestow on every one who deserves his favours.2 But if ye turn away, then verily I fear for you the chastisement of the great day.	2 Or, will bestow his grace on every gracious one, or will bestow his abundance on every one who hath abundance (of merit). The difficulty of rendering this passage arises from the word fadhl, which means merit as applied to man, favour as applied to God.
75	4	11	unto GOD shall ye return; and he is almighty.					Unto God shall ye return, and over all things is he Potent.
75	5	11	Do they not double the folds of their breasts,z that they may conceal their designs from him?	z Or, as it may be translated, Do they not turn away their breasts, &c.				Do they not doubly fold up their breasts, that they may hide themselves from Him?
75	6	11	When they cover themselves with their garments, doth not he know that which they conceal, and that which they discover?					But when they enshroud themselves in their garments, doth He not know alike what they conceal and what they shew?
75	7	11	For he knoweth the innermost parts of the breasts of men.a	a This passage was occasioned by the words of certain of the idolaters, who said to one another, When we let down our curtains (such as the women use in the east to screen themselves from the sight of the men when they happen to be in the room), and wrap ourselves up in our garments, and fold up our breasts, to conceal our malice against Mohammed, how should he come to the knowledge of it? Some suppose the passage relates to certain hypocritical Moslems; but this opinion is generally rejected, because the verse was revealed at Mecca, and the birth of hypocrisy among the Mohammedans happened not till after the Hejra.				For He knoweth the very inmost of their breast.
75	8	11	(XII.) There is no creature which creepeth on the earth, but GOD provideth its food; and he knoweth the place of its retreat, and where it is laid up.b The whole is written in the perspicuous book of his decrees.	b i.e., Both during its life and after its death; or the repository of every animal, before its birth, in the loins and wombs of the parents.				There is no moving thing on earth whose nourishment dependeth not on God; he knoweth its haunts and final resting place: all is in the clear Book.
75	9	11	It is he who hath created the heavens and the earth in six days, (but his throne was above the waters before the creation thereof),c that he might prove you, and see which of you would excel in works.	c For the Mohammedans suppose this throne, and the waters whereon it stands, which waters they imagine are supported by a spirit or wind, were, with some other things, created before the heavens and earth. This fancy they borrowed from the Jews, who also say that the throne of glory then stood in the air, and was borne on the face of the waters, by the breath of GOD’S mouth.1 1 Rashi, ad Gen. i. 2. Vide Reland. de Relig. Moh. p. 50, &c.				And He it is who hath made the Heavens and the Earth in six days: His throne had stood ere this upon the waters,3 that He might make proof which of you4 would excel in works.	3 That is, before the Creation. Precisely the same statement occurs in Raschi on Gen. i. 2, also in the modern catechism. Tsenah ur'enak b'noth Tsion, authoritatively put forth by the Polish and German Talmudist Rabbins. "At the first creation of Heaven and Earth . . . the throne of glory of the Blessed God stood in the air above the waters." Comp. Ps. civ. 3. 4 Men, heaven, and earth. Comp. Tr. Aboth, v. Mischna 1.
75	10	11	If thou say, Ye shall surely be raised again, after death; the unbelievers will say, This is nothing but manifest sorcery.		Kitáb-i-Íqán, part II, paragraph 121, p. 115 link Gems of Divine Mysteries, p. 46, paragraph 62 link	And if thou shouldst say, 'After death ye shall surely be raised again,' the infidels will certainly exclaim, 'This is nothing but manifest sorcery.' BWC: This is naught but palpable sorcery.		And if thou say, "After death ye shall surely be raised again," the infidels will certainly exclaim, "This is nothing but pure sorcery."
75	11	11	And verily if we defer their punishment unto a determined season, they will say, What hindereth it from falling on us? Will it not come upon them on a day, wherein there shall be none to avert it from them; and that which they scoffed at shall encompass them?					And if we defer their chastisement to some definite time, they will exclaim, "What keepeth it back?" What! will it not come upon them on a day when there shall be none to avert it from them? And that at which they scoffed shall enclose them in on every side.
75	12	11	Verily, if we cause man to taste mercy from us, and afterwards take it away from him; he will surely become desperate,d and ungrateful.	d Casting aside all hopes of the divine favour, for want of patience and trust in GOD.				And if we cause man to taste our mercy, and then deprive him of it, verily, he is despairing, ungrateful.
75	13	11	And if we cause him to taste favor, after an affliction hath befallen him, he will surely say, The evils which I suffered are passed from me, and he will become joyful and insolent:					And if after trouble hath befallen him we cause him to taste our favour, he will surely exclaim, "The evils are passed away from me." Verily, he is joyous, boastful.
75	14	11	except those who persevere with patience, and do that which is right; they shall receive pardon, and a great reward.					Except those who endure with patience and do the things that are right: these doth pardon await and a great reward.
75	15	11	Peradventure thou wilt omit to publish part of that which hath been revealed unto thee, and thy breast will become straitened, lest they say, Unless a treasure be sent down unto him, or an angel come with him, to bear witness unto him, we will not believe. Verily thou art a preacher only; and GOD is the governor of all things.					Perhaps thou wilt suppress a part of what hath been revealed to thee, and wilt be distress at heart lest they say, "If a treasure be not sent down to him, or an angel come with him. . . ." But thou art only a warner, and God hath all things in his charge.
75	16	11	Will they say, He hath forged the Koran? Answer, Bring therefore ten chapterse like unto it, forged by yourselves: and call on whomsoever ye may to assist you, except GOD, if ye speak truth.	e This was the number which he first challenged them to compose; but they not being able to do it, he made the matter still easier, challenging them to produce a single chapter only,2 comparable to the Korân in doctrine and eloquence. 2 See c. 2, p. 3; c. 10, p. 153, &c.				If they shall say, "The Koran is his own device," SAY: Then bring ten Suras like it5 of your devising, and call whom ye can to your aid beside God, if ye are men of truth.	5 Comp. verse 37 and Sura [xci.] ii. 21. It should be observed that the challenge in these passages is not to produce a book which shall equal the Koran in point of poetry or rhetoric, but in the importance of its subject-matter with reference to the Divine Unity, the future retribution, etc. Upon these topics Muhammad well knew that he had preoccupied the ground. And we may infer from the fragments of the Revelations of Musailima and Sajâh (Hisam. 946; Attabâri (ed. Kosegarten) i. 134, 136, 152; Tab. Agâni, 339), which are mere imitations of the Koran, that he felt this to be the case.
75	17	11	But if they whom ye call to your assistance hear you not; know that this book hath been revealed by the knowledge of GOD only,f and that there is no GOD but he. Will ye therefore become Moslems?	f Or containing several passages wrapped up in dark and mysterious expressions, which can proceed from and are perfectly comprehended by none but GOD.3 3 See c. 3, p. 32.				But if they answer you not, then know that it hath been sent down to you in the wisdom of God only, and that there is no God but He. Are ye then Muslims?
75	18	11	Whoso chooseth the present life, and the pomp thereof, unto them will we give the recompense of their works therein, and the same shall not be diminished unto them.					Those who choose this present life and its braveries, we will recompense for their works therein: they shall have nothing less therein than their deserts.
75	19	11	These are they for whom no other reward is prepared in the next life, except the fire of hell: that which they have done in this life shall perish; and that which they have wrought shall be vain.					These are they for whom there is nothing in the next world but the Fire: all that they have wrought in this life shall come to nought, and vain shall be all their doings.
75	20	11	Shall he therefore be compared with them, who followeth the evident declaration of his LORD, and whom a witness from himg attendeth, preceded by the book of Moses,h which was revealed for a guide, and out of mercy to mankind? These believe in the Koran: but whosoever of the confederate infidels believeth not therein, is threatened the fire of hell, which threat shall certainly be executed: be not therefore in a doubt concerning it; for it is the truth from thy LORD: but the greater part of men will not believe.	g The Korân; or, as others suppose, the angel Gabriel. h Which bears testimony thereto.				With such can they be compared who rest upon clear proofs from their Lord? to whom a witness from him reciteth the Koran, and who is preceded by the Book of Moses, a guide and mercy? These have faith in it: but the partisans of idolatry, who believe not in it, are menaced with the fire! Have thou no doubts about that Book, for it is the very truth from thy Lord. But most men will not believe.
75	21	11	Who is more unjust than he who imagineth a lie concerning GOD? They shall be set before the LORD, at the day of judgment, and the witnessesi shall say, These are they who devised lies against their LORD. Shall not the curse of GOD fall on the unjust;	i That is, the angels, and prophets, and their own members.	Kitáb-i-Íqán, part I, paragraph 12, p. 12 link Kitáb-i-Íqán, part II, paragraph 135, p. 126 link	The curse of God be upon the people of tyranny. God's malison on the head of the people of tyranny!		Who is guilty of a greater injustice than he who inventeth a lie concerning God? They shall be set before their Lord, and the witnesses shall say, "These are they who made their Lord a liar." Shall not the malison of God be on these unjust doers,
75	22	11	who turn men aside from the way of GOD, and seek to render it crooked, and who believe not in the life to come? These were not able to prevail against God on earth, so as to escape punishment; neither had they any protectors besides GOD: their punishment shall be doubled unto them.k They could not hear, neither did they see	k For they shall be punished both in this life and in the next.				Who pervert others from the way of God, and seek to make it crooked, and believe not in a life to come? God's power on earth they shall not weaken; and beside God they have no protector! Doubled shall be their punishment! They were not able to hearken, and they could not see.
75	23	11	These are they who have lost their souls; and the idols which they falsely imagined have abandoned them.					These are they who have lost their own souls, and the deities of their own devising have vanished from them:
75	24	11	There is no doubt but they shall be most miserable in the world to come.					There is no doubt but that in the next world they shall be the lost ones.
75	25	11	But as for those who believe and do good works, and humble themselves before their LORD, they shall be the inhabitants of paradise; they shall remain therein forever.					But they who shall have believed and done the things that are right, and humbled them before their Lord, shall be the inmates of Paradise; therein shall they abide for ever.
75	26	11	The similitude of the two partiesl is as the blind and the deaf, and as he who seeth and heareth: shall they be compared as equal? Will ye not therefore consider?	l i.e., The believers and the infidels.				These two sorts of persons resemble the blind and deaf, and the seeing and hearing: shall these be compared as alike? Ah! do ye not comprehend?
75	27	11	We formerly sent Noahm unto his people; and he said, Verily I am a public preacher unto you;	m See chapter 7, p. 110, &c.				We sent Noah of old unto his people:–"Verily I come to you a plain admonisher,
75	28	11	that ye worship GOD alone; verily I fear for you the punishment of the terrible day.					That ye worship none but God. Verily I fear for you the punishment of a grievous day."
75	29	11	But the chiefs of the people, who believed not, answered, We see thee to be no other than a man, like unto us; and we do not see that any follow thee, except those who are the most abject among us, who have believed on thee by a rash judgment;n neither do we perceive any excellence in you above us: but we esteem you to be liars.	n For want of mature consideration, and moved by the first impulse of their fancy.	Kitáb-i-Íqán, part II, paragraph 246, p. 222 link	Then said the chiefs of His people who believed not, 'We see in Thee but a man like ourselves; and we see not any who have followed Thee except our meanest ones of hasty judgment, nor see we any excellence in you above ourselves: nay, we deem you liars.'		Then said the chiefs of his people who believed not, "We see in thee but a man like ourselves; and we see not who have followed thee except our meanest ones of hasty judgment, nor see we any excellence in you above ourselves: nay, we deem you liars."
75	30	11	Noah said, O my people, tell me; if I have received an evident declaration from my LORD, and he hath bestowed on me mercy from himself, which is hidden from you, do we compel you to receive the same, in case ye be averse thereto?					He said: "O my people! how think you? If I am upon a clear revelation from my Lord, who hath bestowed on me mercy from Himself to which ye are blind, can we force it on you, if ye are averse from it?
75	31	11	O my people, I ask not of you riches, for my preaching unto you: my reward is with GOD alone. I will not drive away those who have believed:o verily they shall meet their LORD, at the resurrection; but I perceive that ye are ignorant men.	o For this they asked him to do, because they were poor mean people. The same thing the Koreish demanded of Mohammed, but he was forbidden to comply with their request.1 1 See cap. 6, p. 93.	The Secret of Divine Civilization, p. 13 link	No pay do I ask of you for this... My reward is of God alone.		And, O my people! I ask you not for riches: my reward is of God alone: and I will not drive away those who believe that they shall meet their Lord:–but I see that ye are an ignorant people.
75	32	11	O my people, who shall assist me against GOD, if I drive them away? Will ye not therefore consider?					And, O my people! were I to drive them away, who shall help me against God? Will ye not therefore consider?
75	33	11	I say not unto you, The treasures of GOD are in my power; neither do I say, I know the secrets of God: neither do I say, Verily I am an angel;p neither do I say of those whom your eyes do contemn, GOD will by no means bestow good on them: (GOD best knoweth that which is in their souls;) for then should I certainly be one of the unjust.	p See chapter 6, p. 93.				And I tell you not that with me are the treasures of God: nor do I say, 'I know the things unseen;' nor do I say, 'I am an angel;' nor do I say of those whom you eye with scorn, No good thing will God bestow on them:–God best knoweth what is in their minds–for then should I be one of those who act unjustly."
75	34	11	They answered, O Noah, thou hast already disputed with us, and hast multiplied disputes with us; now therefore do thou bring that punishment upon us wherewith thou hast threatened us, if thou speakest truth.					They said: "O Noah! already hast thou disputed with us, and multiplied disputes with us: Bring then upon us what thou hast threatened, if thou be of those who speak truth."
75	35	11	Noah said, Verily GOD alone shall bring it upon you, if he pleaseth; and ye shall not prevail against him, so as to escape the same.					He said, "God will bring it on you at His sole pleasure, and it is not you who can weaken him;
75	36	11	Neither shall my counsel profit you, although I endeavor to counsel you aright, if GOD shall please to lead you into error. He is your LORD, and unto him shall ye return.					Nor, if God desire to mislead you, shall my counsel profit you, though I fain would counsel you aright. He is your Lord, and unto Him shall ye be brought back.
75	37	11	Will the Meccans say, Mohammed hath forged the Koran? Answer, If I have forged it, on me be my guilt: and let me be clear of that which ye are guilty of.					Do they say, "This Koran is of his own devising?" Say: On me be my own guilt, if I have devised it, but I am clear of that whereof ye are guilty.
75	38	11	And it was revealed unto Noah, saying, Verily none of thy people shall believe, except he who hath already believed: be not therefore grieved, for that which they are doing.					And it was revealed unto Noah. Verily, none of thy people shall believe, save they who have believed already; therefore be not thou grieved at their doings.
75	39	11	But make an ark in our presence, according to the form and dimensions which we have revealed unto thee: and speak not unto me in behalf of those who have acted unjustly; for they are doomed to be drowned.					But build the Ark under our eye and after our revelation: and plead not with me for the evil doers, for they are to be drowned.
75	40	11	And he built the ark; and so often as a company of his people passed by him, they derided him:q but he said, Though ye scoff at us now, we will scoff at you hereafter, as ye scoff at us; and ye shall surely know	q For building a vessel in an inland country, and so far from the sea; and for that he was turned carpenter after he had set up for a prophet.2 2 Al Beidâwi.	Kitáb-i-Íqán, part I, paragraph 7, p. 7 link	And as often as a company of His people passed by Him, they derided Him. To them He said: 'Though ye scoff at us now, we will scoff at you hereafter even as ye scoff at us. In the end ye shall know.'		So he built the Ark; and whenever the chiefs of his people passed by they laughed him to scorn:6 said he, "Though ye laugh at us, we truly shall laugh at you, even as ye laugh at us; and in the end ye shall know	6 "They laughed and jeered at him in their words." Midr. Tanchuma. "The passage Job xii. 5, refers to the righteous Noah who taught them and spake to them words severe as flames: but they scorned him, and said, 'Old man! for what purpose is this ark?"' Sanhedr. 108. Comp. Midr. Rabbah on Gen. 30, and 33 on Eccl. ix. 14.
75	41	11	on whom a punishment shall be inflicted, which shall cover him with shame, and on whom a lasting punishment shall fall.					On whom a punishment shall come that shall shame him, and on whom shall light a lasting punishment."
75	42	11	Thus were they employed until our sentence was put in execution, and the oven poured forth water.r And we said unto Noah, Carry into the ark of every species of animals one pair;s and thy family,t (except him on whom a previous sentence of destruction hath passed),u and those who believe.x But there believed not with him except a few.y	r Or, as the original literally signifies, boiled over; which is consonant to what the Rabbins say, that the waters of the Deluge were boiling hot. This oven was, as some say, at Cûfa, in a spot whereon a mosque now stands; or, as others rather think, in a certain place in India, or else at Ain warda in Mesopotamia;3 and its exundation was the sign by which Noah knew the flood was coming.4 Some pretend that it was the same oven which Eve made use of to bake her bread in, being of a form different from those we use, having the mouth in the upper part, and that it descended from patriarch to patriarch, till it came to Noah.5 It is remarkable that Mohammed, in all probability, borrowed this circumstance from the Persian Magi, who also fancied that the first waters of the Deluge gushed out of the oven of a certain old woman named Zala Cûfa.6 But the word tannûr, which is here translated oven, also signifying the superficies of the earth, or a place whence waters spring forth, or where they are collected, some suppose it means no more in this passage than the spot or fissure whence the first eruption of waters brake forth. 3 Idem. 4 Jallalo’ddin, &c. 5 Vide D’Herbelot, Bibl. Orient. Art. Noah. 6 Vide Hyde, de Rel. Vet. Persar, and Lord’s Account of the Relig. of the Persees, p. 9. s Or, as the words may also be rendered, and some commentators think they ought, two pair, that is, two males and two females of each species; wherein they partly agree with divers Jewish and Christian writers,1 who from the Hebrew expression, seven and seven and two and two, the male and his female,2 suppose there went into the ark fourteen pair of every clean, and two pair of every unclean species. There is a tradition that GOD gathered together unto Noah all sorts of beasts, birds, and other animals (it being indeed difficult to conceive how he should come by them all without some supernatural assistance), and that as he laid hold on them, his right hand constantly fell on the male, and his left on the female.3 1 Aben Ezra, Justin Martyr, Origen, &c. 2 Gen. vii. 2. 3 Jallalo’ddin. t Namely, thy wife, and thy sons and their wives.4 4 Al Beidâwi. u This was an unbelieving son of Noah,5 named Canaan,6 or Yam;7 though others say he was not the son of Noah, but his grandson by his son Ham, or his wife’s son by another husband; nay, some pretend he was related to him no farther than by having been educated and brought up in his house.8 The best commentators add, that Noah’s wife, named Wâïla, who was n infidel, was also comprehended in this exception, and perished with her son.9 5 Yahya. 6 Jallalo’ddin, al Beidâwi. 7 Ebn Shohnah. 8 Al Zamakhshari. Vide D’Herbel. Bibl. Orient. p. 676. 9 Jallalo’ddin, al Zamakhshari, al Beidâwi. x Noah’s family being mentioned before, it is supposed that by these words are intended the other believers, who were his proselytes, but not of his family: whence the common opinion among the Mohammedans, of a greater number than eight being saved in the ark, seems to have taken its rise.10 10 See c. 7, p. 111. y viz., His other wife, who was a true believer, his three sons, Shem, Ham, and Japhet, and their wives, and seventy-two persons more.11 11 See ibid. note x.				Thus was it until our sentence came to pass, and the earth's surface7 boiled up. We said, "Carry into it one pair of every kind, and thy family, except him on whom sentence hath before been passed, and those who have believed." But there believed not with him except a few.	7 Or, oven: according to others, reservoir. Geiger thinks that the expression the oven boiled up may be a figurative mode of expressing the Rabbinic idea that "the generation of the Deluge were punished by hot water." Rosch. Haschanah, 16, 2; Sanhedr. 108. Comp. Weil's Legenden, p. 44.
75	43	11	And Noah said, Embark thereon, in the name of GOD; while it moveth forward, and while it standeth still;z for my LORD is gracious and merciful.	z That is, omit no opportunity of getting on board. According to a different reading, the latter words may be rendered, Who shall cause it to move forward, and to stop, as there shall be occasion. The commentators tell us that the ark moved forwards, or stood still, as Noah would have it, on his pronouncing only the words, In the name of GOD.12 It is to be observed that the more judicious commentators make the dimensions of the ark to be the same with those assigned by Moses:13 Notwithstanding, others have enlarged them most extravagantly,14 as some Christian writers15 have also done. They likewise tell us that Noah was two years in building the ark, which was framed of Indian plane-tree,16 that it was divided into three stories, of which the lower was designed for the beasts, the middle one for the men and women, and the upper for the birds;17 and that the men were separated from the women by the body of Adam, which Noah had taken into the ark.18 This last is a tradition of the eastern Christians,19 some of whom pretend that the matrimonial duty was superseded and suspended during the time Noah and his family were in the ark;20 though Ham has been accused of not observing continency on that occasion, his wife, it seems, bringing forth Caanan in the very ark.21 12 Al Beidâwi, &c. 13 Idem, &c. 14 Yahya. Vide Marracc. in Alcor. p. 340. 15 Origen. Contr. Cels. l. 4. Vide Kircher. de Arca Noe, c. 8. 16 Al Beidâwi. Vide D’Herbel. p. 675, and Eutych. p. 34. 17 Al Beidâwi. Vide Eutych. Annal. p. 34. 18 Yahya. 19 Jacob, Edessenus, apud Barcepham de Parad. part i. c. 14. Eutych. ubi sup. Vide etiam Eliezer. pirke c. 23. 20 Ambros. de Noa et Arca, c. 21. 21 Vide Heidegger. Hist. Patriarchar. vol. i. p. 409.				And he said, "Embark ye therein. In the name of God be its course and its riding at anchor! Truly my Lord is right Gracious, Merciful."
75	44	11	And the ark swam with them between waves like mountains:a and Noah called unto his son,b who was separated from him, saying, Embark with us, my son, and stay not with the unbelievers.	a The waters prevailing fifteen cubits above the mountains.22 22 Al Beidâwi. b See above, note u.				And the Ark moved on with them amid waves like mountains: and Noah called to his son–for he was apart–"Embark with us, O my child! and be not with the unbelievers."
75	45	11	He answered, I will get on a mountain, which will secure me from the water. Noah replied, There is no security this day from the decree of GOD, except for him on whom he shall have mercy. And a wave passed between them, and he became one of those who were drowned.					He said, "I will betake me to a mountain that shall secure me from the water." He said, "None shall be secure this day from the decree of God, save him on whom He shall have mercy." And a wave passed between them, and he was among the drowned.
75	46	11	And it was said, O earth, swallow up thy waters, and thou, O heaven, withhold thy rain. And immediately the water abated, and the decree was fulfilled, and the ark rested on the mountain Al Judi;c and it was said, Away with the ungodly people!	c This mountain is one of those which divide Armenia, on the south, from Mesopotamia, and that part of Assyria which is inhabited by the Curds, from whom the mountains took the name of Cardu, or Gardu, by the Greeks turned into Gordyæi, and other names.1 Mount al Jûdi (which name seems to be a corruption, though it be constantly so written by the Arabs, for Jordi, or Giordi) is also called Thamanin,2 probably from a town at the foot of it,3 so named from the number of persons saved in the ark, the word thamanin signifying eighty, and overlooks the country of Diyâr Rabîah, near the cities of Mawsel, Forda, and Jazîrat Ebn Omar, which last place one affirms to be but four miles from the place of the ark, and says that a Mohammedan temple was built there with the remains of that vessel, by the Khalif Omar Ebn Abd’alaziz, whom he by mistake calls Omar Ebn al Khattâb.4 The tradition which affirms the ark to have rested on these mountains, must have been very ancient, since it is the tradition of the Chaldeans themselves:5 the Chaldee paraphrasts consent to their opinion,6 which obtained very much formerly, especially among the eastern Christians.7 To confirm it, we are told that the remainders of the ark were to be seen on the Gordyæan mountains: Berosus and Abydenus both declare there was such a report in their time;8 the first observing that several of the inhabitants thereabouts scraped the pitch off the planks as a rarity, and carried it about them for an amulet: and the latter saying that they used the wood of the vessel against many diseases with wonderful success. The relics of the ark were also to be seen here in the time of Epiphanius, if we may believe him;9 and we are told the emperor Heraclius went from the town of Thamanin up to the mountain al Jûdi, and saw the place of the ark.10 There was also formerly a famous monastery, called the monastery of the ark, upon some of these mountains, where the Nestorians used to celebrate a feast day on the spot where they supposed the ark rested; but in the year of Christ 776, that monastery was destroyed by lightning, with the church, and a numerous congregation in it.11 Since which time it seems the credit of this tradition hath declined, and given place to another, which obtains at present, and according to which the ark rested on Mount Masis, in Armenia, called by the Turks Aghir dagh, or the heavy or great mountain, and situate about twelve leagues south-east of Erivan.12 1 See Bochart. Phaleg. l. I, c. 3. 2 Geogr. Nub. p. 202. 3 Vide D’Herbel. Bibl. Orient. p. 404 and 676, and Agathiam, l. 14, p. 135. 4 Benjamin. Itiner. p. 61. 5 Berosus, apud Joseph. Antiq. l. I, c. 4. 6 Onkelos et Jonathan, in Gen. viii. 4. 7 Vide Eutych. Annal. p. 41. 8 Berosus, apud Joseph. ubi sup. Abydenus, apud Euseb. Præp. Ev. l. 9, c.4. 9 Epiph. Hæres. 18. 10 Elmacin. l. I, c. I. 11 Vide Chronic. Dionysii Patriarch. Jacobitar. apud Asseman. Bibl. Orient. t. 2, p. 113. 12 Al Beidâwi.				And it was said, "O Earth! swallow up thy water;" and "cease, O Heaven!" And the water abated, and the decree was fulfilled, and the Ark rested upon Al-Djoudi;8 and it was said, "Avaunt! ye tribe of the wicked!"	8 The Montes Gordyoei, perhaps.
75	47	11	And Noah called upon his LORD, and said, O LORD, verily my son is of my family, and thy promise is true;d for thou art the most just of those who exercise judgment.	d Noah here challenges GOD’S promise that he would save his family.				And Noah called on his Lord and said, "O Lord! verily my son is of my family: and thy promise is true, and thou art the most just of judges."
75	48	11	God answered, O Noah, verily he is not of thy family;e this intercession of thine for him is not a righteous work.f Ask not of me therefore that wherein thou hast no knowledge: I admonish thee that thou become not one of the ignorant.	e Being cut off from it on account of his infidelity. f According to a different reading, this passage may be rendered, For he hath acted unrighteously.				He said, "O Noah! verily, he is not of thy family: in this thou actest not aright.9 Ask not of me that whereof thou knowest nought: I warn thee that thou become not of the ignorant.	9 According to another reading: He hath done amiss. The origin of this story is probably Gen. ix. 20-25.
75	49	11	Noah said, O LORD, I have recourse unto thee for the assistance of thy grace, that I ask not of thee that wherein I have no knowledge; and unless thou forgive me, and be merciful unto me, I shall be one of those who perish.					He said, "To thee verily, O my Lord, do I repair lest I ask that of thee wherein I have no knowledge: unless thou forgive me and be merciful to me I shall be one of the lost.
75	50	11	It was said unto him, O Noah, come down from the ark,g with peace from us, and blessings upon thee, and upon part of those who are with thee:h but as for a part of them,i we will suffer them to enjoy the provision of this world; and afterwards shall a grievous punishment from us be inflicted on them, in the life to come.	g The Mohammedans say that Noah went into the ark on the tenth of Rajeb, and came out of it the tenth of al Moharram, which therefore became a fast. So that the whole time of Noah’s being in the ark, according to them, was six months.1 1 Idem. See D’Herbel. ubi sup. h viz., Such of them as continued in their belief. i That is, such of his posterity as should depart from the true faith, and fall into idolatry.				It was said to him, "O Noah! debark with peace from Us, and with blessings on thee and on peoples to be born from those who are with thee; but as for other and unbelieving peoples, we will give them their good things in this world, but hereafter shall a grievous punishment light on them from us.
75	51	11	This is a secret history, which we reveal unto thee: thou didst not know it, neither did thy people, before this. Wherefore persevere with patience: for the prosperous issue shall attend the pious.					This is one of the secret Histories: we reveal it unto thee: neither thou nor thy people knew it ere this: be patient thou: verily, there is a prosperous issue to the God-fearing.
75	52	11	And unto the tribe of Ad we sent their brother Hud.k He said, O my people, worship GOD; ye have no GOD besides him: ye only imagine falsehood, in setting up idols and intercessors of your own making.	k See chapter 7, p. 111.				And unto Ad we sent their Brother HOUD. He said, "O my people, worship God. You have no God beside Him. Ye only devise a lie.
75	53	11	O my people, I ask not of you for this my preaching, any recompense: my recompense do I expect from him only who hath created me. Will ye not therefore understand?					O my people! I ask of you no recompense for this: my recompense is with Him only who hath made me. Will ye not then understand?
75	54	11	O my people, ask pardon of your LORD; and be turned unto him: he will send the heaven to pour forth rain plentifully upon you,l	l For the Adites were grievously distressed by a drought for three years.2 2 See the notes to cap. 7, p. 111.				O my people! ask pardon of your Lord; then be turned unto Him: He will send down the heavens upon you with copious rains:
75	55	11	and he will increase your strength by giving unto you farther strength:m therefore turn not aside, to commit evil.	m By giving you children; the wombs of their wives being also rendered barren during the time of the drought, as well as their lands.3 3 Al Beidâwi.				And with strength on strength will He increase you: only turn not back with deeds of evil."
75	56	11	They answered, O Hud, thou hast brought us no proof of what thou sayest; therefore we will not leave our gods for thy saying, neither do we believe thee					They said, "O Houd, thou hast not brought us proofs of thy mission: we will not abandon our gods at thy word, and we believe thee not.
75	57	11	We say no other than that some of our gods have afflicted thee with evil.n He replied, Verily I call GOD to witness, and do ye also bear witness that I am clear of that which ye associate	n Or madness; having deprived thee of thy reason for the indignities thou hast offered them.				We can only say that some of our gods have smitten thee with evil." Said he, "Now take I God to witness, and do ye also witness, that I am clear of your joining other gods
75	58	11	with God, besides him. Do ye all therefore join to devise a plot against me, and tarry not;					To God. Conspire then against me all of you, and delay me not.
75	59	11	for I put my confidence in GOD, my LORD and your LORD. There is no beast, but he holdeth it by its forelock:o verily my LORD proceedeth in the right way.	o That is, he exerciseth an absolute power over it. A creature held in this manner being supposed to be reduced to the lowest subjection.				For I trust in God, my Lord and yours. No single beast is there which he holdeth not by its forelock. Right, truly, is the way in which my Lord goeth.
75	60	11	But if ye turn back, I have already declared unto you that with which I was sent unto you: and my LORD shall substitute another nation in your stead; and ye shall not hurt him at all: for my LORD is guardian over all things.					But if ye turn back, I have already declared to you my message. And my Lord will put another people in your place, nor shall ye at all hurt Him; verily, my Lord keepeth watch over all things."
75	61	11	And when our sentence came to be put in execution, we delivered Hud, and those who had believed with him,p through our mercy; and we delivered them from a grievous punishment.	p Who were in number four thousand.4 4 Idem.				And when our doom came to be inflicted, we rescued Houd and those who had like faith with Him, by our special mercy: we rescued them from the rigorous chastisement.
75	62	11	And this tribe of Ad wittingly rejected the signs of their LORD, and were disobedient unto his messengers, and they followed the command of every rebellious perverse person.					These men of Ad gainsaid the signs of their Lord, and rebelled against his messengers, and followed the bidding of every proud contumacious person.
75	63	11	Wherefore they were followed in this world by a curse, and they shall be followed by the same on the day of resurrection. Did not Ad disbelieve in their LORD? Was it not said, Away with Ad, the people of Hud?					Followed therefore were they in this world by a curse; and in the day of the Resurrection it shall be said to them, "What! Did not Ad disbelieve their Lord?" Was not Ad, the people of Houd, cast far away?
75	64	11	And unto the tribe of Thamud we sent their brother Saleh.q He said unto them, O my people, worship GOD; ye have no GOD besides him. It is he who hath produced you out of the earth, and hath given you an habitation therein. Ask pardon of him therefore, and be turned unto him; for my LORD is near, and ready to answer.	q See chapter 7, p. 112.	11:64-65 Kitáb-i-Íqán, part I, paragraph 10, p. 10 link	And unto the tribe of Thamud We sent their brother Salih. 'O my people,' said He, 'Worship God, ye have none other God beside Him. . . .'		And unto Themoud we sent their Brother Saleh:10–"O my people! said he, worship God: you have no other god than Him. He hath raised you up out of the earth, and hath given you to dwell therein. Ask pardon of him then, and be turned unto him; for thy Lord is nigh, ready to answer."	10 A Prophet, so far as we know, of Muhammad's own invention, unless Muir's conjecture be admitted that he was a Christian or Jewish missionary whose adventures and persecution were recast into this form.–The name may have been suggested by, Methusaleh, upon whose piety the Midrasch enlarges.
75	65	11	They answered, O Saleh, thou wast a person on whom we placed our hopes before this.r Dost thou forbid us to worship that which our fathers worshipped? But we are certainly in doubt concerning the religion to which thou dost invite us, as justly to be suspected.	r Designing to have made thee our prince, because of the singular prudence and other good qualities which we observed in thee; but thy dissenting from us in point of religious worship has frustrated those hopes.5 5 Idem.	11:64-65 (cont.) Kitáb-i-Íqán, part I, paragraph 10, p. 10 link	They made reply: 'O Salih, our hopes were fixed on thee until now; forbiddest thou us to worship that which our fathers worshipped? Truly we misdoubt that whereunto thou callest us as suspicious.'		They said, "O Saleh! our hopes were fixed on thee till now:11 forbiddest thou us to worship what our fathers worshipped? Truly we misdoubt the faith to which thou callest us, as suspicious."	11 That is, we had intended to make thee our chief. Beidh.
75	66	11	Saleh said, O my people, tell me; if I have received an evident declaration from my LORD, and he hath bestowed on me mercy from himself; who will protect me from the vengeance of GOD, if I be disobedient unto him? For ye shall not add unto me, other than loss.					He said, "O my people! what think ye? If I have a revelation from my Lord to support me, and if He hath shewed his mercy on me, who could protect me from God if I rebel against him? Ye would only confer on me increase of ruin.
75	67	11	And he said, O my people, this she-camel of GOD is a sign unto you; therefore dismiss her freely, that she may feed in GOD'S earth, and do her no harm, lest a swift punishment seize you.					O my people! this is the she-Camel of God, and a sign unto you. Let her go at large and feed in God's earth, and do her no harm, lest a speedy punishment overtake you."
75	68	11	Yet they killed her; and Saleh said, Enjoy yourselves in your dwellings for three days:s after which ye shall be destroyed. This is an infallible prediction.	s viz., Wednesday, Thursday, and Friday.1 See chapter 7, p. 113, note m. 1 Idem.				Yet they hamstrung her: then said he, "Yet three days more enjoy yourselves in your dwellings: this menace will not prove untrue."
75	69	11	And when our decree came to be executed, we delivered Saleh and those who believed with him, through our mercy, from the disgrace of that day; for thy LORD is the strong, the mighty God.					And when our sentence came to pass, we rescued Saleh and those who had a like faith with him, by our mercy, from ignominy on that day. Verily, thy Lord is the Strong, the Mighty!
75	70	11	But a terrible noise from heaven assailed those who had acted unjustly; and in the morning they were found in their houses, lying dead and prostrate:					And a violent tempest overtook the wicked, and they were found in the morning prostrate in their dwellings,
75	71	11	as though they had never dwelt therein. Did not Thamud disbelieve in their LORD? Was not Thamud cast far away?					As though they had never abode in them. What! Did not Themoud disbelieve his Lord? Was not Themoud utterly cast off?
75	72	11	Our messengerst also came formerly unto Abraham, with good tidings: they said, Peace be upon thee. And he answered, and on you be Peace! And he tarried not, but brought a roasted calf.	t These were the angels who were sent to acquaint Abraham with the promise of Isaac, and to destroy Sodom and Gomorrah. Some of the commentators pretend they were twelve, or nine, or ten in number; but others, agreeably to scripture, say they were but three, viz., Gabriel, Michael and Israfîl.2 2 Idem, Jallalo’ddin. See Gen. xviii.				And our messengers came formerly to Abraham with glad tidings. "Peace," said they. He said, "Peace," and he tarried not, but brought a roasted calf.
75	73	11	And when he saw that their hands did not touch the meat, he misliked them, and entertained a fear of them.u But they said, Fear not: for we are sent unto the people of Lot.x	u Apprehending they had some ill design against him, because they would not eat with him. x Being angels, whose nature needs not the support of food.3 3 Idem.				And when he saw that their hands touched it not,12 he misliked them, and grew fearful of them. They said, "Fear not, for we are sent to the people of Lot."	12 Thus, in contradiction to Gen. xviii. 8, the Rabbins; comp. Tr. Baba Mezia, fol. 86, "They made as though they ate."
75	74	11	And his wife Sarah was standing by,y and she laughed;z and we promised her Isaac, and after Isaac, Jacob.	y Either behind the curtain, or door of the tent; or else waiting upon them. z The commentators are so little acquainted with scripture, that, not knowing the true occasion of Sarah’s laughter, they strain their invention to give some reason for it. One says that she laughed at the angels discovering themselves, and ridding Abraham and herself of their apprehensions; and another, that it was at the approaching destruction of the Sodomites (a very probable motive in one of her sex). Some, however, interpret the original word differently, and will have it that she did not laugh, but that her courses, which had stopped for several years, came upon her at this time, as a previous sign of her future conception.4 4 Idem, Jallalo’ddin, al Zamakhshari.				His wife was standing by and laughed;13 and we announced Isaac to her; and after Isacc, Jacob.	13 Or, menstrua passa est, in token of the possibility of her bearing a child.
75	75	11	She said, Alas! shall I bear a son, who am old; this my husband also being advanced in years?a Verily this would be a wonderful thing.	a Al Beidâwi writes that Sarah was then ninety or ninety-nine years old, and Abraham a hundred and twenty.				She said, "Ah, woe is me! shall I bear a son when I am old, and when this my husband is an old man? This truly would be a marvellous thing."
75	76	11	The angels answered, Dost thou wonder at the effect of the command of GOD? The mercy of God and his blessings be upon you, the family of the house:b for he is praiseworthy, and to be glorified.	b Or the stock whence all the prophets were to proceed for the future. Or the expression may perhaps refer to Abraham and Ismael’s building the Caaba, which is often called, by way of excellence, the house.				They said, "Marvellest thou at the command of God? God's mercy and blessing be upon you, O people of this house; praise and glory are His due!"
75	77	11	And when his apprehension had departed from Abraham, and the good tidings of Isaac's birth had come unto him, he disputed with us concerning the people of Lot;c for Abraham was a pitiful, compassionate, and devout person.	c That is, he interceded with us for them.5 Jallalo’ddin, instead of the numbers mentioned by Moses, says that Abraham first asked whether GOD would destroy those cities if three hundred righteous persons were found therein, and so fell successively to two hundred, forty, fourteen, and at last came to one: but there was not one righteous person to be found among them, except only Lot and his family. 5 Vide Gen. xviii. 23, &c.				And when Abraham's fear had passed away, and these glad tidings had reached him, he pleaded with us for the people of Lot. Verily, Abraham was right kind, pitiful, relenting.
75	78	11	The angels said unto him, O Abraham, abstain from this; for now is the command of thy LORD come, to put their sentence in execution, and an inevitable punishment is ready to fall upon them.					"O Abraham! desist from this; for already hath the command of thy God gone forth; as for them, a punishment not to be averted is coming on them."
75	79	11	And when our messengers came unto Lot, he was troubled for them,d and his arm was straightened concerning them;e and he said, This is a grievous day.	d Because they appeared in the shape of beautiful young men, which must needs tempt those of Sodom to abuse them.6 6 Jallalo’ddin, al Beidâwi. Vide Joseph. Ant. l. I, c. II. e i.e., He knew himself unable to protect them against the insults of his townsmen.				And when our messengers came to Lot, he was grieved for them; and he was too weak to protect them,14 and he said, "This is a day of difficulty."	14 Lit. his arm was straitened concerning them.
75	80	11	And his people came unto him, rushing upon him, and they had formerly been guilty of wickedness. Lot said unto them, O my people, these my daughters are more lawful for you: therefore fear GOD, and put me not to shame by wronging my guests. Is there not a man of prudence among you?					And his people came rushing on towards him, for aforetime had they wrought this wickedness. He said, "O my people! these my daughters will be purer for you: fear God, and put me not to shame in my guests. Is there no rightminded man among you?"
75	81	11	They answered, Thou knowest that we have no need of thy daughters; and thou well knowest what we would have.					They said, "Thou knowest now that we need not thy daughters; and thou well knowest what we require."
75	82	11	He said, If I had strength sufficient to oppose you, or I could have recourse unto a powerful support, I would certainly do it.					He said, "Would that I had strength to resist you, or that I could find refuge with some powerful chieftain."15	15 Lit. column.
75	83	11	The angels said, O Lot, verily we are the messengers of thy LORD; they shall by no means come in unto thee.f Go forth, therefore, with thy family, in some part of the night, and let not any of you turn back: but as for thy wife,g that shall happen unto her, which shall happen unto them. Verily the prediction of their punishment shall be fulfilled in the morning: is not the morning near?	f Al Beidâwi says that Lot shut his door, and argued the matter with the riotous assembly from behind it; but at length they endeavoured to get over the wall: whereupon Gabriel, seeing his distress, struck them on the face with one of his wings, and blinded them; so that they moved off, crying out for help, and saying that Lot had magicians in his house. g This seems to be the true sense of the passage; but according to a different reading of the vowel, some interpret it, Except thy wife; the meaning being that Lot is here commanded to take his family with him except his wife. Wherefore the commentators cannot agree whether Lot’s wife went forth with him or not; some denying it, and pretending that she was left behind and perished in the common destruction; and others affirming it, and saying that when she heard the noise of the storm and overthrow of the cities, she turned back lamenting their fate, and was immediately struck down and killed by one of the stones mentioned a little lower.1 A punishment she justly merited for her infidelity and disobedience to her husband.2 1 Idem interpretes. 2 See cap. 66.	Selections from the Writings of the Báb (2 Excerpts from the Qayyúmu'l-Asmá, Chapter XXIV, within pp. 50-51) link	Shoghi Effendi from The Dawn-Breakers: Verily, that with which they are threatened is for the morning. Is not the morning near?	The Dawn-Breakers, Chapter II, p. 36 link	The Angels said, "O Lot! verily, we are the messengers of thy Lord: they shall not touch thee: depart with thy family in the dead of night, and let not one of you turn back: as for thy wife, on her shall light what shall light on them. Verily, that with which they are threatened is for the morning. Is not the morning near?"
75	84	11	And when our command came, we turned those cities upside down,h and we rained upon them stones of baked clay,i one following another, and being markedk from thy LORD; and they are not far distant from those who act unjustly.l	h For they tell us that Gabriel thrust his wing under them, and lifted them up so high, that the inhabitants of the lower heaven heard the barking of the dogs and the crowing of the cocks; and then, inverting them, threw them down to the earth.3 3 Jallalo’ddin, al Beidâwi. i The kiln wherein they were burned some imagine to have been hell. k That is, as some suppose, streaked with white and red, or having some other peculiar mark to distinguish them from ordinary stones. But the common opinion is that each stone had the name of the person who was to be killed by it written thereon.4 The army of Abraha al Ashram was also destroyed by the same kind of stones. 4 Idem. l This is a kind of threat to other wicked persons, and particularly to the infidels of Mecca, who deserved and might justly apprehend the same punishment.				And when our decree came to be executed we turned those cities upside down, and we rained down upon them blocks of claystone one after another, marked16 by thy Lord himself. Nor are they far distant from the wicked Meccans.	16 With the name, it is said, of the person each should strike.
75	85	11	And unto Madian we sent their brother Shoaib:m he said, O people, worship GOD: ye have no GOD but him: and diminish not measure and weight. Verily I see you to be in a happy condition:n but I fear for you the punishment of the day which will encompass the ungodly.	m See chap. 7, p. 113, &c. n That is, enjoying plenty of all things; and therefore having the less occasion to defraud one another, and being the more strongly bound to be thankful and obedient unto GOD.				And we sent to Madian17 their brother Shoaib. He said, "O my people! worship God: no other God have you than He: give not short weight and measure: I see indeed that ye revel in good things; but I fear for you the punishment of the all-encompassing day.	17 See Sura [lvi.] xxvi. 176.
75	86	11	O my people, give full measure and just weight; and diminish not unto men aught of their matters; neither commit injustice in the earth, acting corruptly.					O my people! give weight and measure with fairness; purloin not other men's goods; and perpetrate not injustice on the earth with corrupt practices:
75	87	11	The residue which shall remain unto you as the gift of GOD, after ye shall have done justice to others, will be better for you, than wealth gotten by fraud, if ye be true believers.		Selections from the Writings of the Báb (2 Excerpts from the Qayyúmu'l-Asmá, Chapter LXXXIV, p. 71) link	Shoghi Effendi from The Dawn-Breakers: The Baqiyyatu'llah [Remnant of God] will be best for you if ye are of those who believe	The Dawn-Breakers, Chapter XIX, p. 352 link	A residue,18 the gift of God, will be best for you if ye are believers:	18 That is, after giving fair measure.
75	88	11	I am no guardian over you.					But I am not a guardian over you."
75	89	11	They answered, O Shoaib, do thy prayers enjoin thee, that we should leave the gods which our fathers worshipped; or that we should not do what we please with our substance?o Thou only, it seems, art the wise person, and fit to direct.	o For this liberty they imagined was taken from them, by his prohibition of false weights and measures, or to diminish or adulterate their coin.5 5 Al Beidâwi.				They said to him, "O Shoaib! is it thy prayers which enjoin that we should leave what our fathers worshipped, or that we should not do with our substance as pleaseth us? Thou forsooth art the mild, the right director!"
75	90	11	He said, O my people, tell me: if I have received an evident declaration from my LORD, and he hath bestowed on me an excellent provision, and I will not consent unto you in that which I forbid you; do I seek any other than your reformation, to the utmost of my power? My support is from GOD alone: on him do I trust, and unto him do I turn me.					He said, "O my people! How think ye? If I have a clear revelation from my Lord, and if from Himself He hath supplied me with goodly supplies, and if I will not follow you in that which I myself forbid you, do I seek aught but your amendment so far as in me lieth? My sole help is in God. In Him do I trust, and to Him do I turn me.
75	91	11	O my people, let not your opposing of me draw on you a vengeance like unto that which fell on the people of Noah, or the people of Hud, or the people of Saleh: neither was the people of Lot far distant from you.p	p For Sodom and Gomorrah were situate not a great way from you, and their destruction happened not many ages ago; neither did they deserve it, on account of their obstinacy and wickedness, much more than yourselves.				O my people! let not your opposition to me draw down upon you the like of that which befel the people of Noah, or the people of Houd, or the people of Saleh: and the abodes of the people of Lot are not far distant from you!
75	92	11	Ask pardon, therefore, of your LORD; and be turned unto him: for my LORD is merciful and loving.					Seek pardon of your Lord and be turned unto Him: verily, my Lord is Merciful, Loving.
75	93	11	They answered, O Shoaib, we understand not much of what thou sayest; and we see thee to be a man of no powerq among us: if it had not been for the sake of thy family,r we had surely stoned thee, neither couldst thou have prevailed against us.	q The Arabic word daîf, weak, signifying also, in the Hamyaritic dialect, blind, some suppose that Shoaib was so, and that the Midianites objected that to him as a defect which disqualified him for the prophetic office. r i.e., For the respect we bear to thy family and relations, whom we honour as being of our religion, and not for any apprehension we have of their power to assist you against us. The original word, here translated family, signifies any number from three to seven or ten, but not more.6 6 Idem.				They said, "O Shoaib! we understand not much of what thou sayest, and we clearly see that thou art powerless among us: were it not for thy family we would have surely stoned thee, nor couldest thou have prevailed against us."
75	94	11	Shoaib said, O my people, is my family more worthy in your opinion than GOD? and do ye cast him behind you with neglect? Verily my LORD comprehendeth that which ye do.					He said, "O my people! think ye more highly of my family than of God? Cast ye Him behind your back, with neglect? Verily, my Lord is round about your actions.
75	95	11	O my people, do ye work according to your condition; I will surely work according to my duty.s And ye shall certainly know	s See chapter 6, p. 101, note o.				And, O my people! act with what power ye can for my hurt: I verily will act: and ye shall know
75	96	11	on whom will be inflicted a punishment which shall cover him with shame, and who is a liar. Wait, therefore, the event; for I also will wait it with you.					On whom shall light a punishment that shall disgrace him, and who is the liar. Await ye; verily I will await with you."
75	97	11	Wherefore, when our decree came to be executed, we delivered Shoaib and those who believed with him, through our mercy: and a terrible noise from Heaven assailed those who had acted unjustly; and in the morning they were found in their houses lying dead and prostrate,					And when our decree came to pass, we delivered Shoaib and his companions in faith, by our mercy: And a violent tempest overtook the wicked, and in the morning they were found prostrate in their houses
75	98	11	as though they had never dwelt therein. Was not Madian removed from off the earth, as Thamud had been removed?					As if they had never dwelt in them. Was not Madian swept off even as Themoud had been swept off?
75	99	11	And we formerly sent Moses with our signs, and manifest power unto Pharaoh and his princes;t but they followed the command of Pharaoh; although the command of Pharaoh did not direct them aright.	t See chapter 7, p. 115, &c.				Of old sent we Moses with our signs and with incontestable power to Pharaoh, and to his nobles–who followed the behests of Pharaoh, and, unrighteous were Pharaoh's behests.
75	100	11	Pharaoh shall precede his on the day of resurrection, and he shall lead them into hell fire; an unhappy way shall it be which they shall be led.		Memorials of the Faithful (within pp. 67-70, Muhammad-Hadiy-i-Sahhaf) link Memorials of the Faithful (Mirzá Muhammad, the Servant at the Travelers' Hospice, within pp. 106-108) link			He shall head his people on the day of the Resurrection and cause them to descend into the fire: and wretched the descent by which they shall descend!
75	101	11	They were followed in this life by a curse, and on the day of resurrection miserable shall be the gift which shall be given them.		Memorials of the Faithful (Mirzá Muhammad, the Servant at the Travelers' Hospice, within pp. 106-108) link Memorials of the Faithful (within pp. 67-70, Muhammad-Hadiy-i-Sahhaf) link			They were followed by a curse in this world; and in the day of the Resurrection, wretched the gift that shall be given them!
75	102	11	This is a part of the histories of the cities, which we rehearse unto thee. Of them there are some standing; and others which are utterly demolished.u	u Literally, mown down; the sentence presenting the different images of corn standing, and cut down, which is also often used by the sacred writers.				Such, the histories of the cities which we relate to thee. Some of them are standing, others mown down:
75	103	11	And we treated them not unjustly, but they dealt unjustly with their own souls: and their gods which they invoked, besides GOD, were of no advantage unto them at all, when the decree of thy LORD came to be executed on them, neither were they any other than a detriment unto them.					We dealt not unfairly by them, but they dealt not fairly by themselves: and their gods on whom they called beside God availed them not at all when thy Lord's behest came to pass. They did but increase their ruin.
75	104	11	And thus was the punishment of thy LORD inflicted, when he punished the cities which were unjust; for his punishment is grievous and severe.					Such was thy Lord's grasp19 when he laid that grasp on the cities that had been wicked. Verily his grasp is afflictive, terrible!	19 Seizure, for punishment. Hence, the punishment itself.
75	105	11	Verily herein is a sign unto him who feareth the punishment of the last day: that shall be a day, whereon all men shall be assembled, and that shall be a day whereon witness shall be borne;					Herein truly is a sign for him who feareth the punishment of the latter day. That shall be a day unto which mankind shall be gathered together; that shall be a day witnessed by all creatures.
75	106	11	we defer it not, but to a determined time.					Nor do we delay it, but until a time appointed.
75	107	11	When that day shall come, no soul shall speak to excuse itself, or to intercede for another, but by the permission of God. Of them, one shall be miserable, and another shall be happy.					When that day shall come no one shall speak a word but by His leave, and some shall be miserable and others blessed.
75	108	11	And they who shall be miserable, shall be thrown into hell fire; there shall they wail and bemoan themselves:x	x The two words in the original signify properly the vehement drawing in and expiration of one’s breath, which is usual to persons in great pain and anguish; and particularly the reciprocation of the voice of an ass when he brays.				And as for those who shall be consigned to misery–their place the Fire! therein shall they sigh and bemoan them–
75	109	11	they shall remain therein so long as the heavens and the earth shall endure;y except what thy LORD shall please to remit of their sentence;z for thy LORD effecteth that which he pleaseth.	y This is not to be strictly understood as if either the punishment of the damned should have an end, or the heavens and the earth should endure for ever; the expression being only used by way of image or comparison, which need not agree in every point with the thing signified. Some, however, think the future heavens and earth, into which the present shall be changed, are here meant.1 1 Al Beidâwi. z See the Prelim. Disc. Sect. IV. p. 72, 73.				Therein shall they abide while the Heavens and the Earth shall last, unless thy Lord shall will it otherwise; verily thy Lord doth what He chooseth.
75	110	11	But they who shall be happy, shall be admitted into paradise; they shall remain therein so long as the heavens and the earth endure: besides what thy LORD shall please to add unto their bliss; a bounty which shall not be interrupted.					And as for the blessed ones–their place the Garden! therein shall they abide while the Heavens and the Earth endure, with whatever imperishable boon thy Lord may please to add.
75	111	11	Be not therefore in doubt concerning that which these men worship: they worship no other than what their fathers worshipped before them; and we will surely give them their full portion, not in the least diminished.					Have thou no doubts therefore concerning that which they worship: they worship but what their fathers worshipped before them: we will surely assign them their portion with nothing lacking.
75	112	11	We formerly gave unto Moses the book of the law; and disputes arose among his people concerning it: and unless a previous decree had proceeded from thy LORD, to bear with them during this life, the matter had been surely decided between them. And thy people are also jealous and in doubt concerning the Koran.					Of old gave we Moses the Book, and they fell to variance about it. If a decree of respite had not gone forth from thy Lord, there had surely been a decision between them. Thy people also are in suspicious doubts about the Koran.
75	113	11	But unto every one of them will thy LORD render the reward of their works; for he well knoweth that which they do.					And truly thy Lord will repay every one according to their works! for He is well aware of what they do.
75	114	11	Be thou steadfast, therefore, as thou hast been commanded; and let him also be steadfast who shall be converted with thee; and transgress not; for he seeth that which ye do.		Kitáb-i-Íqán, part II, paragraph 261, p. 233 link Gems of Divine Mysteries, p. 55, paragraph 76 link The Four Valleys (Preamble, within pp. 47-49) link	Be thou steadfast as thou hast been bidden. BWC: Be thou steadfast as thou hast been bidden. MG: Go straight on then as thou hast been commanded.		Go straight on then as thou hast been commanded, and he also who hath turned to God with thee, and let him transgress no more. He beholdeth what ye do.
75	115	11	And incline not unto those who act unjustly, lest the fire of hell touch you: for ye have no protectors, except GOD; neither shall ye be assisted against him.					Lean not on the evil doers lest the Fire lay hold on you. Ye have no protector, save God, and ye shall not be helped against Him.
75	116	11	Pray regularly morning and evening;a and in the former part of the night,b for good works drive away evils. This is an admonition unto those who consider:	a Literally, in the two extremities of the day. b That is, after sunset and before supper, when the Mohammedans say their fourth prayer, called by them Salât al moghreb, or the evening prayer.2 2 Idem.				And observe prayer at early morning, at the close of the day, and at the approach of night; for the good deeds drive away the evil deeds. This is a warning for those who reflect:
75	117	11	wherefore persevere with patience; for GOD suffereth not the reward of the righteous to perish.					And persevere steadfastly, for verily God will not suffer the reward of the righteous to perish.
75	118	11	Were such of the generations before you, endued with understanding and virtue, who forbade the acting corruptly in the earth, any more than a few only of those whom we delivered; but they who were unjust followed the delights which they enjoyed in this world,c and were wicked doers:d	c Making it their sole business to please their luxurious desires and appetites, and placing their whole felicity therein. d Al Beidâwi says that this passage gives the reason why the nations were destroyed of old; viz., for their violence and injustice, their following their own lusts, and for their idolatry and unbelief.				Were the generations before you, endued with virtue, and who forbad corrupt doings on the earth, more than a few of those whom we delivered? but the evil doers followed their selfish pleasures, and became transgressors.
75	119	11	and thy LORD was not of such a disposition as to destroy the cities unjustly,e while their inhabitants behaved themselves uprightly.	e Or, as the commentator just named explains it, for their idolatry only, when they observed justice in other respects.				And thy Lord was not one who would destroy those cities unjustly, when its inhabitants were righteous.
75	120	11	And if thy LORD pleased, he would have made all men of one religion: but they shall not cease to differ among themselves, unless those on whom thy LORD shall have mercy: and unto this hath he created them; for the word of thy LORD shall be fulfilled, when he said, Verily I will fill hell altogether with genii and men.		Selections from the Writings of the Báb (2 Excerpts from the Qayyúmu'l-Asmá, Chapter LXXXV, p. 67) link	cf. BWC: Had it been Our wish, We would have brought all men into one fold round Our Remembrance, yet they will not cease to differ		Had thy Lord pleased he would have made mankind of one religion: but those only to whom thy Lord hath granted his mercy will cease to differ. And unto this hath He created them; for the word of thy Lord shall be fulfilled, "I will wholly fill hell with Djinn and men."
75	121	11	The whole which we have related of the histories of our apostles do we relate unto thee, that we may confirm thy heart thereby; and herein is the truth come unto thee, and an admonition, and a warning unto the true believers.					And all that we have related to thee of the histories of these Apostles, is to confirm thy heart thereby. By these hath the truth reached thee, and a monition and warning to those who believe.
75	122	11	Say unto those who believe not, Act ye according to your condition; we surely will act according to our duty:f and wait the issue; for we certainly wait it also.	f See chapter 6, p. 110, note o.				But say to those who believe not, "Act as ye may and can: we will act our part: and wait ye; we verily will wait."
75	123	11	Unto GOD is known that which is secret in heaven and earth; and unto him shall the whole matter be referred. Therefore worship him, and put thy trust in him; for thy LORD is not regardless of that which ye do.					To God belong the secret things of the Heavens and of the Earth: all things return to him: worship him then and put thy trust in Him: thy Lord is not regardless of your doings.20	20 In the later period of his life Muhammad attributed his gray hairs to the effect produced upon him by this Sura and its "Sisters." While Abu Bekr and Omar sat in the mosque at Medina, Muhammad suddenly came upon them from the door of one of his wives' houses. . . . And Abu Bekr said, "Ah! thou for whom I would sacrifice father and mother, white hairs are hastening upon thee!" And the Prophet raised up his beard with his hand and gazed at it; and Abu Bekr's eyes filled with tears. "Yes," said Muhammad, "Hûd and its sisters have hastened my white hairs." "And what," asked Abu Bekr, "are its sisters?" "The Inevitable (Sura lvi.) and the Blow (Sura ci.)." Kitâb al Wackidi, p. 84, ap. Muir.
77	0	12
77	0	12
77	0	12	CHAPTER XII.					SURA XII.–JOSEPH, PEACE BE ON HIM [LXXVII.]
77	0	12	ENTITLED, JOSEPH;g REVEALED AT MECCA.	g The Koreish, thinking to puzzle Mohammed, at the instigation and by the direction of certain Jewish Rabbins, demanded of him how Jacob’s family happened to go down into Egypt, and that he would relate to them the history of Joseph, with all its circumstances: whereupon he pretended to have received this chapter from heaven, containing the story of that patriarch.1 It is said, however, to have been rejected by two Mohammedan sects, branches of the Khârejites, called the Ajâredites and the Maimûnians, as apocryphal and spurious. 1 Al Beidâwi.	12:all The Seven Valleys (Valley of Search) regarding Joseph link A Traveler’s Narrative, p. 4 link	This Suráh to have the title as “the Best of Stories” according to The Dawn-Breakers footnote	12:all The Dawn-Breakers, Chapter III, p. 59 link link	MECCA.–III Verses
77	0	12	IN THE NAME OF THE MOST MERCIFUL GOD.					In the Name of God, the Compassionate, the Merciful
77	1	12	AL. R.h These are the signs of the perspicuous book;	h See the Prelim. Disc. p. 46, &c.				ELIF. LAM. RA.1 These are signs of the clear Book.	1 See Sura lxviii. p. 32. In no other Sura beside this is one subject treated of throughout. It was recited to the first eight of the Ansars who were converted, and clearly proves that Muhammad must have been in confidential intercourse with learned Jews.
77	2	12	which we have sent down in the Arabic tongue, that, peradventure, ye might understand.					An Arabic Koran have we sent it down, that ye might understand it.
77	3	12	We relate unto thee a most excellent history, by revealing unto thee this Korân,i whereas thou wast before one of thek negligent.	i Or this particular chapter. For the word Korân, as has been elsewhere observed,2 properly signifying no more than a reading or lecture, is often used to denote, not only the whole volume, but any distinct chapter or section of it. 2 Prelim. Disc. Sect. III. p. 44. k i.e., So far from being acquainted with the story, that it never so much as entered into thy thoughts; a certain argument, says al Beidâwi, that it must have been revealed to him from heaven.				In revealing to thee this Koran,2 one of the most beautiful of narratives will we narrate to thee, of which thou hast hitherto been regardless.	2 The word Koran is here used in the same sense as Sura.
77	4	12	When Joseph said unto his father,l O my father, verily I saw in my dream eleven stars,m and the sun and the moon; I saw them make obeisance unto me:	l Who was Jacob, the son of Isaac, the son of Abraham.3 1 Al Beidâwi, &c. m The commentators give us the names of these stars (which I think it needless to trouble the reader with), as Mohammed repeated them, at the request of a Jew, who thought to entrap him by the question.2 2 Idem, al Zamakhshari.				When Joseph said to his Father, "O my Father! verily I beheld eleven stars and the sun and the moon–beheld them make obeisance to me!"3	3 Muhammad was either unaware of the previous dream mentioned, Gen. xxxvii. 7, or passes it by in silence.
77	5	12	Jacob said, O my child, tell not thy vision to thy brethren, lest they devise some plot against thee;n for the devil is a professed enemy unto man;	n For they say, Jacob, judging that Joseph’s dream portended his advancement above the rest of the family, justly apprehended his brethren’s envy might tempt them to do him some mischief.				He said, "O my son! tell not thy vision to thy brethren, lest they plot a plot against thee: for Satan is the manifest foe of man.
77	6	12	and thus, according to thy dream, shall thy LORD choose thee, and teach thee the interpretation of dark sayings,o and he shall accomplish his favor upon thee and upon the family of Jacob, as he hath formerly accomplished it upon thy fathers Abraham and Isaac; for thy LORD is knowing and wise.	o That is, of dreams; or, as others suppose, of the profound passages of scripture, and all difficulties respecting either religion or justice.				It is thus that thy Lord shall choose thee and will teach thee the interpretation of dark saying, and will perfect his favours on thee and on the family of Jacob, as of old he perfected it on thy fathers Abraham and Isaac; verily thy Lord is Knowing, Wise!"
77	7	12	Surely in the history of Joseph and his brethren there are signs of God's providence to the inquisitive;					Now in JOSEPH and his brethren are signs for the enquirers;4	4 The captious and unbelieving Koreisch.
77	8	12	when they said to one another, Joseph and his brotherp are dearer to our father than we, who are the greater number: our father certainly maketh a wrong judgment.	p viz., Benjamin, his brother by the same mother.				When they said, "Surely better loved by our Father, than we, who are more in number, is Joseph and his brother; verily, our father hath clearly erred.
77	9	12	Wherefore slay Joseph, or drive him into some distant or desert part of the earth, and the face of your father shall be cleared towards you;q and ye shall afterwards be people of integrity.	Senses, reason, traditions, intuition, Holy Spirit (SAQ 83)				Slay ye Joseph! or drive him to some other land, and on you alone shall your father's face be set! and after this, ye shall live as upright persons."
77	10	12	One of themr spoke and said; Slay not Joseph, but throw him to the bottom of the well; and some travellers will take him up, if ye do this.	r This person, as some say, was Judah, the most prudent and noble-minded of them all; or, according to others, Reuben, whom the Mohammedan writers call Rubîl.3 And both these opinions are supported by the account of Moses, who tells us that Reuben advised them not to kill Joseph, but to throw him into a pit privately, intending to release him;4 and that afterwards Judah, in Reuben’s absence, persuaded them not to let him die in the pit, but to sell him to the Ishmaelites.5 3 Idem. 4 Gen. xxxvii. 21, 22. 5 Ibid. v. 26, 27.				One of them said, "Slay not Joseph, but cast him down to the bottom of the well: if ye do so, some wayfarers will take him up."
77	11	12	They said unto Jacob, O father, why dost thou not intrust Joseph with us, since we are sincere well-wishers unto him?					They said, "O our Father! why dost thou not entrust us with Joseph? indeed we mean him well.
77	12	12	Send him with us to-morrow, into the field, that he may divert himself, and sport,s and we will be his guardians.	s Some copies read, in the first person plural, that we may divert ourselves, &c.				Send him with us to-morrow that he may enjoy himself and sport: we will surely keep him safely."
77	13	12	Jacob answered, It grieveth me that ye take him away; and I fear lest the wolf devour him,t while ye are negligent of him.	t The reason why Jacob feared this beast in particular, as the commentators say, was, either because the land was full of wolves, or else because Jacob had dreamed he saw Joseph devoured by one of those creatures.6 6 Al Beidâwi, Jallalo’ddin, al Zamakhshari.				He said, "Verily, your taking him away will grieve me; and I fear lest while ye are heedless of him the wolf devour him."
77	14	12	They said, Surely if the wolf devour him, when there are so many of us, we shall be weak indeed.u	u i.e., It will be an instance of extreme weakness and folly in us, and we shall be justly blamed for his loss.				They said, "Surely if the wolf devour him, and we so many, we must in that case be weak indeed."5	5 Wir mussten denn zuerst das Leben einbüssen. Wahl. Ullm. Maracci.
77	15	12	And when they had carried him with them, and agreed to set him at the bottom of the well,x they executed their design: and we sent a revelation unto him,y saying, Thou shalt hereafter declare this their action unto them; and they shall not perceive thee to be Joseph.	x This well, say some, was a certain well near Jerusalem, or not far from the river Jordan; but others call it the well of Egypt or Midian. The commentators tell us that, when the sons of Jacob had gotten Joseph with them in the field, they began to abuse and to beat him so unmercifully, that they had killed him, had not Judah, on his crying out for help, insisted on the promise they had made not to kill him, but to cast him into the well. Whereupon they let him down a little way; but, as he held by the sides of the well, they bound him, and took off his inner garment, designing to stain it with blood, to deceive their father. Joseph begged hard to have his garment returned him, but to no purpose, his brothers telling him, with a sneer, that the eleven stars and the sun and the moon might clothe him and keep him company. When they had let him down half-way, they let him fall thence to the bottom, and, there being water in the well (though the scripture says the contrary), he was obliged to get upon a stone, on which, as he stood weeping, the angel Gabriel came to him with the revelation mentioned immediately.1 1 Idem. y Joseph being then but seventeen years old, al Beidâwi observes that herein he resembled John the Baptist and Jesus, who were also favoured with the divine communication very early. The commentators pretend that Gabriel also clothed him in the well with a garment of silk of paradise. For they say that when Abraham was thrown into the fire by Nimrod,2 he was stripped; and that Gabriel brought this garment and put it on him; and that from Abraham it descended to Jacob, who folded it up and put it into an amulet, which he hung about Joseph’s neck, whence Gabriel drew it out.3 2 See cap. 21. 3 Al Beidâwi, al Zamakhshari.				And when they went away with him they agreed to place him at the bottom of the well. And We revealed to him, "Thou wilt yet tell them of this their deed, when they shall not know thee."
77	16	12	And they came to their father at even, weeping,					And they came at nightfall to their father weeping.
77	17	12	and said, Father, we went and ran races with one another,z and we left Joseph with our baggage, and the wolf hath devoured him; but thou wilt not believe us, although we speak the truth.	z These races they used by way of exercise; and the commentators generally understand here that kind of race wherein they also showed their dexterity in throwing darts, which is still used in the east.				They said, "O our Father! of a truth, we went to run races, and we left Joseph with our clothes, and the wolf devoured him: but thou wilt not believe us even though we speak the truth."
77	18	12	And they produced his inner garment stained with false blood. Jacob answered, Nay, but ye yourselves have contrived the thing for your own sakes:a however patience is most becoming, and GOD'S assistance is to be implored to enable me to support the misfortune which ye relate.	a This Jacob had reason to suspect, because, when the garment was brought to him, he observed that, though it was bloody, yet it was not torn.4 4 Al Beidâwi.				And they brought his shirt with false blood upon it. He said, "Nay, but yourselves have managed this affair.6 But patience is seemly: and the help of God is to be implored that I may bear what you tell me."	6 Lit. your minds have made a thing seem pleasant to you.
77	19	12	And certain travellersb came, and sent onec to draw water for them; and he let down his bucket,d and said, Good news!e this is a youth. And they concealed him,f that they might sell him as a piece of merchandise: but GOD knew that which they did.	b viz., A caravan or company travelling from Midian to Egypt, who rested near the well three days after Joseph had been thrown into it. c The commentators are so exact as to give us the name of this man, who, as they pretend, was Malec Ebn Dhór, of the tribe of Khozâah.5 5 Idem. d And Joseph, making use of the opportunity, took hold of the cord, and was drawn up by the man. e The original words are Ya boshra: the latter of which some take for the proper name of the water-drawer’s companion, whom he called to his assistance; and then they must be translated, O Boshra. f The expositors are not agreed whether the pronoun they relates to Malec and his companions or to Joseph’s brethren. They who espouse the former opinion say that those who came to draw water concealed the manner of their coming by him from the rest of the caravan, that they might keep him to themselves, pretending that some people of the place had given him to them to sell for them in Egypt. And they who prefer the latter opinion tell us that Judah carried victuals to Joseph every day while he was in the well, but not finding him there on the fourth day, he acquainted his brothers with it; whereupon they all went to the caravan and claimed Joseph as their slave, he not daring to discover that he was their brother, lest something worse should befall him; and at length they agreed to sell him to them.6 6 Idem.				And wayfarers came and sent their drawer of water,7 and he let down his bucket. "Good news!"8 said he, "This is a youth!" And they kept his case secret, to make merchandise of him. But God knew what they did.	7 According to Gen. xxxvii. 24, the well or pit had "no water in it. 8 Some take the Arabic Boshra as the proper name of the person who accompanied the drawer of water.
77	20	12	And they sold him for a mean price, for a few pence,g and valued him lightly.	g Namely, twenty or twenty-two dirhems, and those not of full weight neither; for having weighed one ounce of silver only, the remainder was paid by tale, which is the most unfair way of payment.1 1 Al Beidâwi.	Selections from the Writings of the Báb (2 Excerpts from the Qayyúmu'l-Asmá, Chapter XXI, p. 49) link			And they sold him for a paltry price–for some dirhems counted down, and at no high rate did they value him.
77	21	12	And the Egyptian who bought himh said to his wife,i Use him honourably; peradventure he may be serviceable to us, or we may adopt him for our son.k Thus did we prepare an establishment for Joseph in the earth, and we taught him the interpretation of dark sayings: for GOD is well able to effect his purpose; but the greater part of men do not understand.	h His name was Kitfîr, or Itfîr (a corruption of Potiphar); and he was a man of great consideration, being superintendent of the royal treasury.2 The commentators say that Joseph came into his service at seventeen, and lived with him thirteen years; and that he was made prime minister in the thirty-third year of his age, and died at a hundred and twenty. They who suppose Joseph was twice sold differ as to the price the Egyptian paid for him; some saying it was twenty dinârs of gold, a pair of shoes, and two white garments; and others, that it was a large quantity of silver or of gold. 2 Idem. i Some call her Raïl; but the name she is best known by is that of Zoleikha. k Kitfîr having no children. It is said that Joseph gained his master’s good opinion so suddenly by his countenance, which Kitfîr, who, they pretend, had great skill in physiognomy, judged to indicate his prudence and other good qualities.				And he who bought him–an Egyptian–said to his wife, "Treat him hospitably; haply he may be useful to us, or we may adopt him as a son." Thus did we settle Joseph in the land, and we instructed him in the interpretation of dark sayings, for God is equal to his purpose; but most men know it not.
77	22	12	And when he had attained his age of strength, we bestowed on him wisdom, and knowledge; for thus do we recompense the righteous.					And when he had reached his age of strength we bestowed on him judgment and knowledge; for thus do we recompense the well doers.
77	23	12	And she, in whose house he was, desired him to lie with her; and she shut the doors and said, Come hither. He answered, GOD forbid! verily my lordl hath made my dwelling with him easy; and the ungrateful shall not prosper.	l viz., Kitfîr. But others understand it to be spoken of GOD.				And she in whose house he was conceived a passion for him, and she shut the doors and said, "Come hither." He said, "God keep me! Verily, my lord hath given me a good home: and the injurious shall not prosper."
77	24	12	But she resolved within herself to enjoy him, and he would have resolved to enjoy her, had he not seen the evident demonstration of his LORD.m So we turned away evil and filthiness from him, because he was one of our sincere servants.	m That is, had he not seriously considered the filthiness of whoredom, and the great guilt thereof. Some, however, suppose that the words mean some miraculous voice or apparition, sent by GOD to divert Joseph from executing the criminal thoughts which began to possess him. For they say that he was so far tempted with his mistress’s beauty and enticing behaviour that he sat in her lap, and even began to undress himself, when a voice called to him, and bade him beware of her; but he taking no notice of this admonition, though it was repeated three times, at length the angel Gabriel, or, as others will have it, the figure of his master, appeared to him: but the more general opinion is that it was the apparition of his father Jacob, who bit his fingers’ ends, or, as some write, struck him on the breast, whereupon his lubricity passed out at the ends of his fingers.3 For this fable, so injurious to the character of Joseph, the Mohammedans are obliged to their old friends the Jews,4 who imagine that he had a design to lie with his mistress, from these words of Moses,5 And it came to pass–that Joseph went into the house to do his business, &c. 3 Idem, al Zamakhshari, Jallalo’ddin, Yahya. 4 Talm. Babyl. Sed. Nashim, p. 36. Vide Bartolocc. Bibl. Rabb. part iii. p. 509. 5 Gen. xxxix. II.				But she longed for him; and he had longed for her had he not seen a token from his lord.9 Thus we averted evil and defilement from him, for he was one of our sincere servants.	9 The apparition of his father, who said, "Hereafter shall the names of thy brethren, engraven on precious stones, shine on the breast of the High Priest. Shall thine be blotted out?" Tr. Sotah, fol. 36. Comp. Weil, Legenden, p. 109, n.
77	25	12	And they ran to get one before the other to the door;n and she rent his inner garment behind. And they met her lord at the door. She said, What shall be the reward of him who seeketh to commit evil in thy family, but imprisonment, and a painful punishment?	n He flying from her, and she running after to detain him.				And they both made for the door, and she rent his shirt behind; and at the door they met her lord. "What," said she, "shall be the recompense of him who would do evil to thy family, but a prison10 or a sore punishment?"	10 Lit. that he be imprisoned.
77	26	12	And Joseph said, She asked me to lie with her. And a witness of her familyo bore witness, saying, If his garment be rent before, she speaketh truth, and he is a liar:	o viz., A cousin of hers, who was then a child in the cradle.6 6 Supra citati interpretes				He said, "She solicited me to evil." And a witness out of her own family11 witnessed: "If his shirt be rent in front she speaketh truth, and he is a liar:	11 An infant in the cradle. Sepher Hadjascher, as below on v. 31.
77	27	12	but if his garment be rent behind, she lieth, and he is a speaker of truth.					But if his shirt be rent behind, she lieth and he is true."
77	28	12	And when her husband saw that his garment was torn behind, he said, This is a cunning contrivance of your sex; for surely your cunning is great.					And when his lord saw his shirt torn behind, he said, "This is one of your devices! verily your devices are great!
77	29	12	O Joseph, take no farther notice of this affair: and thou, O woman, ask pardon for thy crime; for thou art a guilty person.					Joseph! leave this affair. And thou, O wife, ask pardon for thy crime, for thou hast sinned."
77	30	12	And certain women said publiclyp in the city, The nobleman's wife asked her servant to lie with her; he hath inflamed her breast with his love; and we perceive her to be in manifest error.	p These women, whose tongues were so free with Zoleikha’s character on this occasion, were five in number, and the wives of so many of the king’s chief officers–viz., his chamberlain, his butler, his baker, his jailer, and his herdsman.1 1 Al Beidâwi.				And in the city, the women said, "The wife of the Prince hath solicited her servant: he hath fired her with his love: but we clearly see her manifest error."
77	31	12	And when she heard of their subtle behaviour, she sent unto them,q and prepared a banquet for them, and she gave to each of them a knife; and she said unto Joseph, Come forth unto them. And when they saw him, they praised him greatly;r and they cut their own hands,s and said, O GOD! this is not a mortal; he is no other than an angel, deserving the highest respect.	q The number of all the women invited was forty, and among them were the five ladies above mentioned.2 2 Idem. r The old Latin translators have strangely mistaken the sense of the original word acbarnaho, which they render menstruatoe sunt; and then rebuke Mohammed for the indecency, crying out demurely in the margin, O fœdum et obscœnum prophetam! Erpenius3 thinks that there is not the least trace of such a meaning in the word; but he is mistaken: for the verb cabara in the fourth conjugation, which is here used, has that import, though the subjoining of the pronoun to it here (which possibly the Latin translators did not observe) absolutely overthrows that interpretation. 3 In not. ad Hist. Josephi. s Through extreme surprise at the wonderful beauty of Joseph; which surprise Zoleikha foreseeing, put knives into their hands, on purpose that this accident might happen. Some writers have observed, on occasion of this passage, that it is customary in the east for lovers to testify the violence of their passion by cutting themselves, as a sign that they would spend their blood in the service of the person beloved; which is true enough, but I do not find that any of the commentators suppose these Egyptian ladies had any such design.	Summons of the Lord of Hosts (Súriy-Haykal, paragraph 270) link			And when she heard of their cabal, she sent to them and got ready a banquet for them, and gave each one of them a knife, and said, "Joseph shew thyself to them." And when they saw him they were amazed at him, and cut their hands,12 and said, "God keep us! This is no man! This is no other than a noble angel!"	12 Instead of their food, through surprise at his beauty. Seph. Hadj. in Midr. Jalkut. See also Midr. Abkhir, ib. ch. 146.
77	32	12	And his mistress said, This is he, for whose sake ye blamed me: I asked him to lie with me, but he constantly refused. But if he do not perform that which I command him, he shall surely be cast into prison, and he shall be made one of the contemptible.					She said, "This is he about whom ye blamed me. I wished him to yield to my desires, but he stood firm. But if he obey not my command, he shall surely be cast into prison, and become one of the despised."
77	33	12	Joseph said, O LORD, a prison is more eligible unto me than the crime to which they invite me; but unless thou turn aside their snares from me, I shall youthfully incline unto them, and I shall become one of the foolish.					He said, "O my Lord! I prefer the prison to compliance with their bidding: but unless thou turn away their snares from me, I shall play the youth with them, and become one of the unwise."
77	34	12	Wherefore his LORD heard him, and turned aside their snare from him; for he both heareth and knoweth.					And his Lord heard him and turned aside their snares from him: for he is the Hearer, the Knower.
77	35	12	And it seemed good unto themt even after they had seen the signs of innocency, to imprison him for a time.	t That is, to Kitfîr and his friends. The occasion of Joseph’s imprisonment is said to be, either that they suspected him to be guilty, notwithstanding the proofs which had been given of his innocence, or else that Zoleikha desired it, feigning, to deceive her husband, that she wanted to have Joseph removed from her sight, till she could conquer her passion by time; though her real design was to force him to compliance.				Yet resolved they, even after they had seen the signs of his innocence, to imprison him for a time.
77	36	12	And there entered into the prison with him two of the king's servants.u One of themx said, it seemed to me in my dream that I pressed wine out of grapes. And the other said, It seemed unto me in my dream that I carried bread on my head, whereof the birds did eat. Declare unto us the interpretation of our dreams, for we perceive that thou art a beneficent person.	u viz., His chief butler and baker, who were accused of a design to poison him. x Namely, the butler.				And there came into the prison with him two youths. Said one of them, "Methought in my dream that I was pressing grapes." And the other said, "I dreamed that I was carrying bread on my head, of which the birds did eat. Declare to us the interpretation of this, for we see thou art a virtuous person."
77	37	12	Joseph answered, No food, wherewith ye may be nourished, shall come unto you, but I will declare unto you the interpretation thereof, before it come unto you.y This knowledge is a part of that which my LORD hath taught me: for I have left the religion of people who believe not in GOD, and who deny the life to come;	y The meaning of this passage seems to be, either that Joseph, to show he used no arts of divination or astrology, promises to interpret their dreams to them immediately, even before they should eat a single meal; or else, he here offers to prophesy to them beforehand, the quantity and quality of the victuals which should be brought them, as a taste of his skill.				He said, "There shall not come to you in a dream any food wherewith ye shall be fed, but I will acquaint you with its interpretation ere it come to pass to you. This is a part of that which my Lord hath taught me: for I have abandoned the religion13 of those who believe not in God and who deny the life to come;	13 It is curious to observe how Muhammad, in this and the following verse, puts his own doctrine and convictions into the mouth of Joseph.
77	38	12	and I follow the religion of my fathers, Abraham, and Isaac, and Jacob. It is not lawful for us to associate anything with GOD. This knowledge of the divine unity hath been given us of the bounty of GOD towards us, and towards mankind; but the greater part of men are not thankful.					And I follow the religion of my fathers, Abraham and Isaac and Jacob. We may not associate aught with God. This is of God's bounty towards us and towards mankind: but the greater part of mankind are not thankful.
77	39	12	O my fellow-prisoners, are sundry lords better, or the only true and mighty GOD?					O my two fellow prisoners! are sundry lords best, or God, the One, the Mighty?
77	40	12	Ye worship not, besides him other than the names which ye have named,z ye and your fathers, concerning which GOD hath sent down no authoritative proof: yet judgment belongeth unto GOD alone; who hath commanded that ye worship none besides him. This is the right religion; but the greater part of men know it not.	z See c. 7, p. 111, note d.				Ye worship beside him mere names which ye have named, ye and your fathers, for which God hath not sent down any warranty. Judgment belongeth to God alone. He hath bidden you worship none but Him. This is the right faith: but most men know it not.
77	41	12	O my fellow-prisoners, verily the one of you shall serve wine unto his lord, as formerly; but the other shall be crucified, and the birds shall eat from off his head. The matter is decreed, concerning which ye seek to be informed.					O my two fellow prisoners! as to one of you, he will serve wine unto his Lord: but as to the other, he will be crucified and the birds shall eat from off his head. The matter is decreed concerning which ye enquire."
77	42	12	And Joseph said unto him whom he judged to be the person who should escape of the two, Remember me in the presence of thy lord. But the devil caused him to forget to make mention of Joseph unto his lord;a wherefore he remained in the prison some years.b	a According to the explication of some, who take the pronoun him to relate to Joseph, this passage may be rendered, But the devil caused him (i.e., Joseph) to forget to make his application unto his Lord; and to beg the good offices of his fellow-prisoner for his deliverance, instead of relying on GOD alone, as it became a prophet, especially, to have done.1 1 Al Beidâwi. b The original word signifying any number from three to nine or ten, the common opinion is that Joseph remained in prison seven years, though some say he was confined no less than twelve years.2 2 Idem, Jallalo’ddin.	Selections from the Writings of the Báb (2 Excerpts from the Qayyúmu'l-Asmá, Chapter LXVIII, within pp. 64-65) link			And he said unto him who he judged would be set at large, "Remember me with thy lord." But Satan caused him to forget the remembrance of his Lord,14 so he remained some years in prison.	14 Satan induced Joseph to place his confidence in man, rather than in God alone, in punishment of which sin the imprisonment was continued. Thus Midr. Rabba. Gen. Par. 89. Midr. Jalkut, ib. ch. 147.
77	43	12	And the king of Egyptc said, Verily, I saw in my dream seven fat kine, which seven lean kine devoured, and seven green ears of corn, and other seven withered ears. O nobles, expound my vision unto me, if ye be able to interpret a vision.	c This prince, as the oriental writers generally agree, was Riyân, the son of al Walîd, the Amalekite,3 who was converted by Joseph to the worship of the true GOD, and died in the lifetime of that prophet. But some pretend that the Pharaoh of Joseph and of Moses were one and the same person, and that he lived (or rather reigned) four hundred years.4 3 See the Prelim. Disc. p. 7. 4 Al Beidâwi. See c. 7, p. 115, note d.				And the King said, "Verily, I saw in a dream seven fat kine which seven lean devoured; and seven green ears and other withered. O nobles, teach me my vision, if a vision ye are able to expound."
77	44	12	They answered, They are confused dreams, neither are we skilled in the interpretation of such kind of dreams.		The Secret of Divine Civilization, p. 60 link	MG: a confused medley of dreams,		They said, "They are confused dreams, nor know we aught of the unravelling of dreams."
77	45	12	And Joseph's fellow-prisoner who had been delivered, said, (for he remembered Joseph after a certain space of time,) I will declare unto you the interpretation thereof; wherefore let me go unto the person who will interpret it unto me.					And he of the twain who had been set at large, said, "I will tell you the interpretation; let me go for it."
77	46	12	And he went to the prison, and said, O Joseph, thou man of veracity, teach us the interpretation of seven fat kine, which seven lean kine devoured; and of seven green ears of corn, and other seven withered ears, which the king saw in his dream; that I may return unto the men who have sent me, that peradventure they may understand the same.					"Joseph, man of truth! teach us of the seven fat kine which seven lean devoured, and of the seven green ears, and other withered, that I may return to the men, and that they may be informed."
77	47	12	Joseph answered, Ye shall sow seven years as usual: and the corn which ye shall reap, do ye leave in its ear,d except a little whereof ye may eat.	d To preserve it from the weevil.5 5 Idem.				He said, "Ye shall sow seven years as is your wont, and the corn which ye reap leave ye in its ear, except a little of which ye shall eat.
77	48	12	Then shall there come, after this, seven grievous years of famine, which shall consume what ye shall have laid up as a provision for the same, except a little which ye shall have kept.					Then after that shall come seven grievous years which shall eat what ye have stored for them, except a little which ye shall have kept.
77	49	12	Then shall there come, after this, a year wherein men shall have plenty of rain,e and wherein they shall press wine and oil.	e Notwithstanding what some ancient authors write to the contrary,6 it often rains in winter in the lower Egypt, and even snow has been observed to fall at Alexandria, contrary to the express assertion of Seneca.7 In the upper Egypt, indeed, towards the cataracts of Nile, it rains very seldom.8 Some, however, suppose that the rains here mentioned are intended of those which should fall in Ethiopia, and occasion the swelling of the Nile, the great cause of the fertility of Egypt; or else of those which should fall in the neighbouring countries, which were also afflicted with famine during the same time. 6 Plato, in Timæo. Pomp. Mela. 7 Nat. Quæst. l. 4. 8 See Greaves’s Descr. of the Pyramids, p. 74, &c. Ray’s Collection of Travels, tom. ii. p. 92.				Then shall come after this a year, in which men shall have rain, and in which they shall press the grape."
77	50	12	And when the chief butler had reported this, the king said, Bring him unto me. And when the messenger came unto Joseph, he said, Return unto thy lord, and ask of him, what was the intent of the women who cut their hands;f for my LORD well knoweth the snare which they laid for me.g	f Joseph, it seems, cared not to get out of prison till his innocence was publicly known and declared. It is observed by the commentators that Joseph does not bid the messenger move the king to inform himself of the truth of the affair, but bids him directly to ask the king, to incite him to make the proper inquiry with the greater earnestness. They also observe that Joseph takes care not to mention his mistress, out of respect and gratitude for the favours he had received while in her house.1 1 Al Beidâwi, &c. g Endeavouring both by threats and persuasion to entice me to commit folly with my mistress.				And the King said, "Bring him to me."15 And when the messenger came to Joseph he said, "Go back to thy lord, and ask him what meant the women who cut their hands, for my lord well knoweth the snare they laid."	15 In Gen. xli. 14, Joseph is released from prison before the interpretation of the dreams. But the Koran makes him decline to quit it till his character is cleared.
77	51	12	And when the women were assembled before the king, he said unto them, What was your design, when ye solicited Joseph to unlawful love? They answered, GOD be praised! we know not any ill of him. The nobleman's wife said, Now is the truth become manifest: I solicited him to lie with me; and he is one of those who speak truth.					Then said the Prince to the women, "What was your purpose when ye solicited Joseph?" They said, "God keep us! we know not any ill of him." The wife of the Prince said, "Now doth the truth appear. It was I who would have led him into unlawful love, and he is one of the truthful."
77	52	12	And when Joseph was acquainted therewith, he said, This discovery hath been made, that my lord might know that I was not unfaithful unto him in his absence, and that God directeth not the plot of the deceivers.					"By this" (said Joseph) "may my lord know that I did not in his absence play him false, and that God guideth not the machinations of deceivers.
77	53	12	(XIII.) Neither do I absolutely justify myself:h since every soul is prone unto evil, except those on whom my LORD shall show mercy; for my LORD is gracious and merciful.	h According to a tradition of Ebn Abbâs, Joseph had no sooner spoken the foregoing words, asserting his innocency, than Gabriel said to him, What, not when thou wast deliberating to lie with her? Upon which Joseph confessed his frailty.2 2 Idem, &c.	Summons of the Lord of Hosts (Súriy-i-Mulúk, paragraph 35) link	Yet I hold not myself clear, for the soul is prone to evil.		Yet I hold not myself clear, for the heart is prone to evil, save theirs on whom my Lord hath mercy; for gracious is my Lord, Merciful."
77	54	12	And the king said, Bring him unto me: I will take him into my own peculiar service. And when Joseph was brought unto the king, and he had discoursed with him, he said, Thou art this day firmly established with us, and shalt be intrusted with our affairs.i	i The commentators say that Joseph being taken out of prison, after he had washed and changed his clothes, was introduced to the king, whom he saluted in the Hebrew tongue, and on the king’s asking what language that was, he answered that it was the language of his fathers. This prince, they say, understood no less than seventy languages, in every one of which he discoursed with Joseph, who answered him in the same; at which the king greatly marvelling, desired him to relate his dream, which he did, describing the most minute circumstances: whereupon the king placed Joseph by him on his throne, and made him his Wazîr, or chief minister. Some say that his master Kitfîr dying about this time, he not only succeeded him in his place, but, by the king’s command, married the widow, his late mistress, whom he found to be a virgin, and who bare him Ephraim and Manasses.3 So that according to this tradition, she was the same woman who is called Asenath by Moses. This supposed marriage, which authorized their amours, probably encouraged the Mohammedan divines to make use of the loves of Joseph and Zoleikha, as an allegorical emblem of the spiritual love between the Creator and the creature, GOD and the soul; just as the Christians apply the Song of Solomon to the same mystical purpose.4 3 Idem, Kitab Tafasir, &c. 4 Vide D’Herbelot. Bibl. Orient. Art. Jousouf.				And the King said, "Bring him to me: I will take him for my special service." And when he had spoken with him he said, "From this day shalt thou be with us, invested with place and trust."
77	55	12	Joseph answered, Set me over the storehouses of the land; for I will be a skilful keeper thereof.					He said, "Set me over the granaries of the land,16 I will be their prudent keeper!"	16 According to Gen. xli. 39, Pharaoh of his own accord sets Joseph over his house and land.
77	56	12	Thus did we establish Joseph in the land, that he might provide himself a dwelling therein, where he pleased. We bestow our mercy on whom we please, and we suffer not the reward of the righteous to perish:					Thus did we stablish Joseph in the land that he might house himself therein at pleasure. We bestow our favours on whom we will, and suffer not the reward of the righteous to perish.
77	57	12	and certainly the reward of the next life is better, for those who believe, and fear God.					And truly the recompense of the life to come is better, for those who have believed and feared God.
77	58	12	Moreover, Joseph's brethren came,k and went in unto him; and he knew them, but they knew not him.	k Joseph, being made Wazîr, governed with great wisdom; for he not only caused justice to be impartially administered, and encouraged the people to industry and the improvement of agriculture during the seven years of plenty, but began and perfected several works of great benefit; the natives at this day ascribing to the patriarch Joseph almost all the ancient works of public utility throughout the kingdom; as particularly the rendering the province of al Feyyûm, from a standing pool or marsh, the most fertile and best cultivated land in all Egypt.5 When the years of famine came, the effects of which were felt not only in Egypt, but in Syria and the neighbouring countries, the inhabitants were obliged to apply to Joseph for corn, which he sold to them, first for their money, jewels, and ornaments, then for their cattle and lands, and at length for their persons; so that all the Egyptians in general became slaves to the king, though Joseph, by his consent, soon released them, and returned them their substance. The dearth being felt in the land of Canaan, Jacob sent all his sons, except only Benjamin, into Egypt for corn. On their arrival, Joseph (who well knew them) asked them who they were, saying he suspected them to be spies; but they told him they came only to buy provisions, and that they were all the sons of an ancient man, named Jacob, who was also a prophet. Joseph then asked how many brothers there were of them; they answered, Twelve; but that one of them had been lost in a desert. Upon which he inquired for the eleventh brother, there being no more than ten of them present. They said he was a lad, and with their father, whose fondness for him would not suffer him to accompany them in their journey. At length Joseph asked them who they had to vouch for their veracity; but they told him they knew no man who could vouch for them in Egypt. Then, replied he, one of you shall stay behind with me as a pledge, and the others may return home with their provisions; and when ye come again, ye shall bring your younger brother with you, that I may know ye have told me the truth. Whereupon, it being in vain to dispute the matter, they cast lots who should stay behind, and the lot fell upon Simeon. When they departed, Joseph gave each of them a camel, and another for their brother.1 5 Vide Golii not. in Alfragan. p. 175, &c. Kircher. Oedip. Ægypt vol. i. p. 8. Lucas, Voy. tom. ii. p. 205, and tom. iii. p. 53. 1 Al Beidâwi.				And Joseph's brethren came and went in to him and he knew them, but they recognised him not.
77	59	12	And when he had furnished them with their provisions, he said, Bring unto me your brother, the son of your father; do ye not see that I give full measure, and that I am the most hospitable receiver of guests?					And when he had provided them with their provision, he said, "Bring me your brother from your father. See ye not that I fill the measure, and am the best of hosts?
77	60	12	But if ye bring him not unto me, there shall be no corn measured unto you from me, neither shall ye approach my presence.					But if ye bring him not to me, then no measure of corn shall there be for you from me, nor shall ye come near me."
77	61	12	They answered, We will endeavor to obtain him of his father, and we will certainly perform what thou requirest.					They said, "We will ask him of his father, and we will surely do it."
77	62	12	And Joseph said to his servants, Put their money,l which they have paid for their corn; into their sacks, that they may perceive it, when they shall be returned to their family: peradventure they will come back unto us.	l The original word signifying not only money, but also goods bartered or given in exchange for other merchandise, some commentators tell us, that they paid for their corn, not in money, but in shoes and dressed skins,2 2 Idem.				Said he to his servants, "Put their money into their camel-packs, that they may perceive it when they have returned to their family: haply they will come back to us."
77	63	12	And when they were returned unto their father, they said, O father, it is forbidden to measure out corn unto us any more, unless we carry our brother Benjamin with us: wherefore send our brother with us, and we shall have corn measured unto us; and we will certainly guard him from any mischance.					And when they returned to their father, they said, "O, our father! corn is withholden from us: send, therefore, our brother with us and we shall have our measure; and all care of him will we take."
77	64	12	Jacob answered, Shall I trust him with you with any better success than I trusted your brother Joseph with you heretofore? But GOD is the best guardian; and he is the most merciful of those that show mercy.					He said, "Shall I entrust you with him otherwise than as I before entrusted you with his brother? But God is the best guardian, and of those who shew compassion He is the most compassionate."
77	65	12	And when they opened their provision, they found their money had been returned unto them; and they said, O father, what do we desire farther? this our money hath been returned unto us; we will therefore return, and provide corn for our family: we will take care of our brother; and we shall receive a camel's burden more than we did the last time. This is a small quantity.m	m The meaning may be, either that the corn they now brought was not sufficient for the support of their families, so that it was necessary for them to take another journey, or else, that a camel’s load, more or less, was but a trifle to the king of Egypt. Some suppose these to be the words of Jacob, declaring it was too mean a consideration to induce him to part with his son.				And when they opened their goods they found their money had been returned to them. They said, "O, our father, what more can we desire? Here is our money returned to us; we will provide corn for our families, and will take care of our brother, and shall receive a camel's burden more of corn. This is an easy quantity."17	17 For the king to bestow.
77	66	12	Jacob said, I will by no means send him with you, until ye give me a solemn promise, and swear by GOD that ye will certainly bring him back unto me, unless ye be encompassed by some inevitable impediment. And when they had given him their solemn promise, he said, GOD is witness of what we say.					He said, "I will not send him with you but on your oath before God that ye will, indeed, bring him back to me, unless hindrances encompass you." And when they had given him their pledge, he said, "God is witness of what we say."
77	67	12	And he said, My sons, enter not into the city by one and the same gate; but enter by different gates. But this precaution will be of no advantage unto you against the decree of GOD; for judgment belongeth unto GOD alone: in him do I put my trust, and in him let those confide who seek in whom to put their trust.					And he said, "O, my sons! Enter not by one gate, but enter by different gates.18 Yet can I not help you against aught decreed by God: judgment belongeth to God alone. In Him put I my trust, and in Him let the trusting trust."	18 Thus we read in Mid. Rab. on Gen. Par. 91, "Jacob said to them, Enter ye not all by one gate." See also Midr. Jalkut, ch. 148.
77	68	12	And when they entered the city, as their father had commanded them, it was of no advantage unto them against the decree of GOD; and the same served only to satisfy the desire of Jacob's soul, which he had charged them to perform: for he was endued with knowledge of that which we had taught him; but the greater part of men do not understand.					And when they entered as their father had bidden them, it did not avert from them anything decreed of God; but it only served to satisfy a desire in the soul of Jacob which he had charged them to perform; for he was possessed of knowledge which we had taught him; but most men have not that knowledge.
77	69	12	And when they entered into the presence of Joseph, he received his brother Benjamin as his guest, and said, Verily I am thy brother,n be not therefore afflicted for that which they have committed against us.	n It is related that Joseph, having invited his brethren to an entertainment, ordered them to be placed two and two together, by which means Benjamin, the eleventh, was obliged to sit alone, and bursting into tears, said, If my brother Joseph were alive, he would have sat with me. Whereupon Joseph ordered him to be seated at the same table with himself, and when the entertainment was over, dismissed the rest, ordering that they should be lodged two and two in a house, but kept Benjamin in his own apartment, where he passed the night. The next day Joseph asked him whether he would accept of himself for his brother, in the room of him whom he had lost, to which Benjamin replied, Who can find a brother comparable unto thee? yet thou art not the son of Jacob and Rachel. And upon this Joseph discovered himself to him.1 1 Al Beidâwi.				And when they came in to Joseph, he took his brother to him. He said, "Verily, I am thy brother. Be not thou grieved for what they did."19	19 Thus also, in the Sepher Hadjaschar, Joseph first discovers himself to Benjamin, in opposition to Gen. xlv. 1.
77	70	12	And when he had furnished them with their provisions, he put his cupo in his brother Benjamin's sack. Then a crier cried after them, saying, O company of travellers, ye are surely thieves.	o Some imagine this to be a measure holding a saá (or about a gallon), wherein they used to measure corn or give water to the beasts. But others take it to be a drinking-cup of silver or gold.				And when he had provided them with their provisions, he placed his drinking cup in his brother's camel-pack. Then a crier cried after them, "O travellers! ye are surely thieves."
77	71	12	They said, (and turned back unto them,) What is it that ye miss?					They turned back to them and said, "What is that ye miss?"
77	72	12	They answered, We miss the prince's cup: and unto him who shall produce it, shall be given a camel's load of corn, and I will be surety for the same.					"We miss," said they, "the prince's cup. For him who shall restore it, a camel's load of corn! I pledge myself for it."
77	73	12	Joseph's brethren replied, By GOD, ye do well know, that we come not to act corruptly in the land,p neither are we thieves.	p Both by our behaviour among you, and our bringing again our money, which was returned to us without our knowledge.				They said, "By God! ye know certainly that we came not to do wrong20 in the land and we have not been thieves."	20 Comp. Gen. xlii. 9.
77	74	12	The Egyptians said, What shall be the reward of him, who shall appear to have stolen the cup, if ye be found liars?					"What," said the Egyptians, "shall be the recompense of him who hath stolen it, if ye be found liars?"
77	75	12	Joseph's brethren answered, As to the reward of him, in whose sack it shall be found, let him become a bondman in satisfaction of the same: thus do we reward the unjust, who are guilty of theft.q	q This was the method of punishing theft used by Jacob and his family; for among the Egyptians it was punished in another manner.				They said, "That he in whose camel-pack it shall be found be given up to you in satisfaction for it. Thus recompense we the unjust."
77	76	12	Then he began by their sacks, before he searched the sack of his brother;r and he drew out the cup from his brother's sack. Thus did we furnish Joseph with a stratagem. It was not lawful for him to take his brother for a bondman, by the law of the king of Egypt,s had not GOD pleased to allow it, according to the offer of his brethren. We exalt to degrees of knowledge and honour whom we please: and there is one who is knowing above all those who are endued with knowledge.	r Some suppose this search was made by the person whom Joseph sent after them; others by Joseph himself, when they were brought back to the city. s For there the thief was not reduced to servitude, but was scourged, and obliged to restore the double of what he had stolen.2 2 Idem, Jallalo’ddin.				And Joseph began with their sacks, before the sack of his brother, and then from the sack of his brother he drew it out. This stratagem did we suggest to Joseph. By the King's law he had no power to seize his brother, had not God pleased. We uplift into grades of wisdom whom we will. And there is one knowing above every one else endued with knowledge.
77	77	12	His brethren said, If Benjamin be guilty of theft, his brother Joseph hath been also guilty of theft heretofore.t But Joseph concealed these things in his mind, and did not discover them unto them: and he said within himself, Ye are in a worse condition than us two; and GOD best knoweth what ye discourse about.	t The occasion of this suspicion, it is said, was, that Joseph having been brought up by his father’s sister, she became so fond of him that, when he grew up, and Jacob designed to take him from her, she contrived the following stratagem to keep him: –Having a girdle which had once belonged to Abraham, she girt it about the child, and then, pretending she had lost it, caused strict search to be made for it; and it being at length found on Joseph, he was adjudged, according to the above-mentioned law of the family, to be delivered to her as her property. Some, however, say that Joseph actually stole an idol of gold, which belonged to his mother’s father, and destroyed it; a story probably taken from Rachel’s stealing the images of Laban: and others tell us that he once stole a goat, or a hen, to give to a poor man.3 3 Jallalo’ddin.				They said, "If he steal, a brother of his hath stolen heretofore."21 But Joseph kept his secret, and did not discover it to them. Said he, aside, "Ye are in the worse condition. And God well knoweth what ye state."	21 Joseph is said by the Muhammadan commentators to have stolen an idol of gold belonging to his mother's father, which he broke, that he might not worship it. But this comment, as well as the text of the Koran, is probably based upon some such tradition as that of Midr. Rabba, Par. 92, "He is a thief and the son of a thief" (Comp. Gen. xxxi. 19)–spoken of Benjamin.
77	78	12	They said unto Joseph, Noble lord, verily this lad hath an aged father; wherefore take one of us in his stead; for we perceive that thou art a beneficent person.					They said, "O Prince! Verily he hath a very aged father; in his stead, therefore, take one of us, for we see that thou art a generous person."
77	79	12	Joseph answered, GOD forbid that we should take any other than him with whom we found our goods; for then should we certainly be unjust.					He said, "God forbid that we should take but him with whom our property was found, for then should we act unjustly."
77	80	12	And when they despaired of obtaining Benjamin, they retired to confer privately together. And the elder of themu said, Do ye not know that your father hath received a solemn promise from you, in the name of GOD, and how perfidiously ye behaved heretofore towards Joseph? Wherefore I will by no means depart the land of Egypt, until my father give me leave to return unto him, or GOD maketh known his will to me; for he is the best judge.	u viz., Reuben. But some think Simeon or Judah to be here meant; and instead of the elder, interpret it the most prudent of them.				And when they despaired of Benjamin, they went apart for counsel. The eldest of them said, "Know ye not how that your father hath taken a pledge from you before God, and how formerly ye failed in duty with regard to Joseph? I will not quit the land till my father give me leave, or God decide for me; for of those who decide is He the best.
77	81	12	Return ye to your father, and say, O father, verily thy son hath committed theft; we bear witness of no more than what we know, and we could not guard against what we did not foresee:					Return ye to your father and say, 'O our father! Verily, thy son hath stolen: we bear witness only of what we know: we could not guard against the unforeseen.
77	82	12	and do thou inquire in the city, where we have been, and of the company of merchants, with whom we are arrived, and thou wilt find that we speak the truth.					Enquire for thyself in the city where we have been, and of the caravan with which we have arrived; and we are surely speakers of the truth.'
77	83	12	And when they were returned, and had spoken thus to their father, he said, Nay, but rather ye yourselves have contrived the thing for your own sakes, but patience is most proper for me; peradventure GOD will restore them allx unto me; for he is knowing and wise.	x i.e., Joseph, Benjamin, and Simeon.				He said, "Nay, ye have arranged all this among yourselves: But patience is seemly: God, may be, will bring them back to me together; for he is the Knowing, the Wise."
77	84	12	And he turned from them and said, Oh how I am grieved for Joseph! And his eyes became white with mourning,y he being oppressed with deep sorrow.	y That is, the pupils lost their deep blackness and became of a pearl colour (as happens in suffusions), by his continual weeping: which very much weakened his sight, or, as some pretend, made him quite blind.4 4 Al Beidâwi.				And he turned away from them and said, "Oh! how I am grieved for Joseph!" and his eyes became white with grief, for he bore a silent sorrow.
77	85	12	His sons said, By GOD, thou wilt not cease to remember Joseph until thou be brought to death's door, or thou be actually destroyed by excessive affliction.					They said, "By God thou wilt only cease to think of Joseph when thou art at the point of death, or dead."
77	86	12	He answered, I only represent my grief, which I am not able to contain, and my sorrow unto GOD, but I know by revelation from GOD that which ye know not.z	z viz., That Joseph is yet alive, of which some tell us he was assured by the angel of death in a dream; though others suppose he depended on the completion of Joseph’s dream, which must have been frustrated had he died before his brethren had bowed down before him.5 5 Idem.				He said, "I only plead my grief and my sorrow to God: but I know from God what ye know not:22	22 That is, that Joseph was still alive. Thus Midr. Tanchumah on Gen. xlii. 1.
77	87	12	O my sons, go and make inquiry after Joseph and his brother; and despair not of the mercy of GOD; for none despaireth of GOD's mercy, except the unbelieving people.					Go, my sons, and seek tidings of Joseph and his brother, and despair not of God's mercy, for none but the unbelieving despair of the mercy of God."
77	88	12	Wherefore Joseph's brethren returned into Egypt: and when they came into his presence, they said, Noble lord, the famine is felt by us and our family, and we are come with a small sum of money:a yet give unto us full measure, and bestow corn upon us as alms; for GOD rewardeth the almsgivers.	a Their money being clipped and adulterated. Some, however, imagine they did not bring money, but goods to barter, such as wool and butter, or other commodities of small value.6 6 Idem.				And when they came in to Joseph, they said, "O Prince, distress hath reached us and our family, and little is the money that we have brought. But give us full measure, and bestow it as alms, for God will recompense the almsgivers."
77	89	12	Joseph said unto them, Do ye know what ye did unto Joseph and his brother, when ye were ignorant of the consequences thereof?b	b The injury they did Benjamin was the separating him from his brother; after which they kept him in so great subjection, that he durst not speak to them but with the utmost submission. Some say that these words were occasioned by a letter which Joseph’s brethren delivered to him from their father, requesting the releasement of Benjamin, and by their representing his extreme affliction at the loss of him and his brother. The commentators observe that Joseph, to excuse his brethren’s behaviour towards him, attributes it to their ignorance, and the heat of youth.1 1 Idem.				He said, "Know ye what ye did to Joseph and his brother in your ignorance?"
77	90	12	They answered, Art thou really Joseph?c He replied, I am Joseph; and this is my brother. Now hath GOD been gracious unto us. For whoso feareth God, and persevereth with patience, shall at length find relief; since GOD will not suffer the reward of the righteous to perish.	c They say this question was not the effect of a bare suspicion that he was Joseph, but that they actually knew him, either by his face and behaviour, or by his foreteeth, which he showed in smiling, or else by putting off his tiara, and discovering a whitish mole on his forehead.2 2 Idem.				They said, "Canst thou indeed be Joseph?" He said, "I am Joseph, and this is my brother. Now hath God been gracious to us. For whoso feareth God and endureth. . . . God verily will not suffer the reward of the righteous to perish!"
77	91	12	They said, By GOD, now hath GOD chosen thee above us; and we have surely been sinners.					They said, "By God! now hath God chosen thee above us, and we have indeed been sinners!"
77	92	12	Joseph answered, Let there be no reproach cast on you this day. GOD forgiveth you; for he is the most merciful of those who show mercy.					He said, "No blame be on you this day. God will forgive you, for He is the most merciful of those who shew mercy.
77	93	12	Depart ye with this my inner garment,d and throw it on my father's face; and he shall recover his sight: and then come unto me with all your family.	d Which the commentators generally suppose to be the same garment with which Gabriel invested him in the well; which having originally come from paradise, had preserved the odour of that place, and was of so great virtue as to cure any distemper in the person who was touched with it.3 3 Idem, Jallalo’ddin.			Bahíyyih Khánum, V. Letters of the Greatest Holy Leaf, no. 52, p. 173 link	Go ye with this my shirt and throw it on my father's face, and he shall recover his sight: and bring me all your family."
77	94	12	And when the company of travellers was departed from Egypt on their journey towards Canaan, their father said, unto those who were about him, Verily I perceive the smell of Joseph;e although ye think that I dote.	e This was the odour of the garment above mentioned, brought by the wind to Jacob, who smelt it, as is pretended, at the distance of eighty parasangs;4 or, as others will have, three, or eight days’ journey off.5 4 Idem. 5 Jallalo’ddin.				And when the caravan was departed, their father said, "I surely perceive the smell of Joseph:23 think ye that I dote?"	23 Comp. Gen. xxvii. 27.
77	95	12	They answered, By GOD, thou art in thy old mistake.f	f Being led into this imagination by the excessive love of Joseph.				They said, "By God, it is thy old mistake."
77	96	12	But when the messenger of good tidingsg was come with Joseph's inner garment, he threw it over his face; and he recovered his eyesight.	g viz., Judah, who, as he had formerly grieved his father by bringing him Joseph’s coat stained with blood, now rejoiced him as much by being the bearer of this vest, and the news of Joseph’s prosperity.6 6 Al Beidâwi.				And when the bearer of good tidings came, he cast it on his face, and Jacob's eyesight returned."
77	97	12	And Jacob said, Did I not tell you that I knew from GOD, that which ye knew not?					Then he said, "Did I not tell you that I knew from God what ye knew not?"
77	98	12	They answered, O father, ask pardon of our sins for us, for we have surely been sinners.					They said, "Our father, ask pardon for our crimes for us, for we have indeed been sinners."
77	99	12	He replied, I will surely ask pardon for you of my LORD;h for he is gracious and merciful.	h Deferring it, as some fancy, till he should see Joseph, and have his consent.				He said, "I will ask your pardon of my Lord, for he is Gracious, Merciful."
77	100	12	And when Jacob and his family arrived in Egypt, and were introduced unto Joseph, he received his parents unto him,i and said, Enter ye into Egypt, by GOD'S favor, in full security.	i viz., His father and Leah, his mother’s sister, whom he looked on as his mother after Rachel’s death.7 Al Beidâwi tells us that Joseph sent carriages and provisions for his father and his family; and that he and the king of Egypt went forth to meet them. He adds that the number of the children of Israel who entered Egypt with him was seventy-two; and that when they were led out thence by Moses, they were increased to six hundred thousand five hundred and seventy men and upwards, besides the old people and children. 7 Idem. See Gen. xxxvii. 10.				And when they came into Joseph he took his parents24 to him, and said, "Enter ye Egypt, if God will, secure."	24 Joseph's mother had long been dead. See Gen. xxxv. 19. But the object of Muhammad was probably to bring the event into strict accordance with the prediction of the dream. Gen. xxxvii. 10. Some, however, suppose that Bilhah is here meant, and her appearance before Joseph is also asserted to be the fulfilment of the dream by some of the Rabbins. Comp. Raschi on Gen. xxxvii. 10.
77	101	12	And he raised his parents to the seat of state, and they, together with his brethren, fell down and did obeisance unto him.k And he said, O my father, this is the interpretation of my vision, which I saw heretofore: now hath my LORD rendered it true. And he hath surely been gracious unto me, since he took me forth from the prison, and hath brought you hither from the desert; after that the devil had sown discord between me any my brethren: for my LORD is gracious unto whom he pleaseth; and he is the knowing, the wise God.	k A transposition is supposed to be in these words, and that he seated his father and mother after they had bowed down to him, and not before.1 1 Idem.				And he raised his parents to the seat of state, and they fell down bowing themselves unto him. Then said he, "O my father, this is the meaning of my dream of old. My Lord hath now made it true, and he hath surely been gracious to me, since he took me forth from the prison, and hath brought you up out of the desert, after that Satan had stirred up strife between me and my brethren; for my Lord is gracious to whom He will; for He is the Knowing, the Wise.
77	102	12	O LORD, thou hast given me a part of the kingdom, and hast taught me the interpretation of dark sayings. The Creator of heaven and earth! thou art my protector in this world, and in that which is to come: make me to die a Moslem, and join me with the righteous.l	l The Mohammedan authors write that Jacob dwelt in Egypt twenty-four years, and at his death ordered his body to be buried in Palestine by his father, which Joseph took care to perform; and then returning into Egypt, died twenty-three years after. They add that such high disputes arose among the Egyptians concerning his burial, that they had like to have come to blows; but at length they agreed to put his body into a marble coffin, and to sink it in the Nile–out of a superstitious imagination, that it might help the regular increase of the river, and deliver them from famine for the future; but when Moses led the Israelites out of Egypt, he took up the coffin, and carried Joseph’s bones with him into Canaan, where he buried them by his ancestors.2 2 Idem.				O my Lord, thou hast given me dominion, and hast taught me to expound dark sayings. Marker of the Heavens and of the Earth! My guardian art thou in this world and in the next! Cause thou me to die a Muslim, and join me with the just."
77	103	12	This is a secret history which we reveal unto thee, O Mohammed, although thou wast not present with the brethren of Joseph, when they concerted their design, and contrived a plot against him. But the greater part of men, although they earnestly desire it, will not believe.					This is one of the secret histories25 which we reveal unto thee. Thou wast not present with Joseph's brethren when they conceived their design and laid their plot: but the greater part of men, though thou long for it, will not believe.	25 Lit. This is of the announcements of the things unseen (by thee, Muhammad). Compare the manner in which the story of the Creation and of Moses in the mount is introduced. Sura xxxviii. 70; xxviii. 45. Mr. Muir thinks that Muhammad must at this period, while recasting and working up these materials, have entered upon a course of wilful dissimulation and deceit (although the end would justify to him the means employed) in claiming inspiration for them.
77	104	12	Thou shalt not demand of them any reward for thy publishing the Koran; it is no other than an admonition unto all creatures.					Thou shalt not ask of them any recompense for this message. It is simply an instruction for all mankind.
77	105	12	And how many signs soever there be of the being, unity, and providence of God, in the heavens and the earth; they will pass by them, and will retire afar off from them.					And many as are the signs in the Heavens and on the Earth, yet they will pass them by, and turn aside from them:
77	106	12	And the greater part of them believe not in GOD, without being also guilty of idolatry.m	m For this crime Mohammed charges not only on the idolatrous Meccans, but also on the Jews and Christians, as has been already observed more than once.				And most of them believe not in God, without also joining other deities with Him.
77	107	12	Do they not believe that some overwhelming affliction shall fall on them, as a punishment from GOD; or that the hour of judgment shall overtake them suddenly, when they consider not its approach?					What! Are they sure that the overwhelming chastisement of God shall not come upon them, or that that Hour shall not come upon them suddenly, while they are unaware?
77	108	12	Say unto those of Mecca, This is my way: I invite you unto GOD, by an evident demonstration; both I and he who followeth me; and, praise be unto GOD! I am not an idolater.					SAY: This is my way: resting on a clear proof, I call you to God, I and whoso followeth me: and glory be to God! I am not one of those who add other deities to Him.
77	109	12	We sent not any apostles before thee, except men, unto whom we revealed our will, and whom we chose out of those who dwelt in cities.n Will they not go through the earth, and see what hath been the end of those who have preceded them? But the dwelling of the next life shall surely be better for those who fear God. Will they not therefore understand?	n And not of the inhabitants of the deserts; because the former are more knowing and compassionate, and the latter more ignorant and hard-hearted.3 3 Idem. See the Prelim. Disc. Sect. I. p. 24.				Never before thee have we sent any but men, chosen out of the people of the cities, to whom we made revelations. Will they not journey through the land, and see what hath been the end of those who were before them? But the mansions of the next life shall be better for those who fear God. Will they not then comprehend?
77	110	12	Their predecessors were borne with for a time, until, when our apostles despaired of their conversion, and they thought that they were liars, our help came unto them, and we delivered whom we pleased; but our vengeance was not turned away from the wicked people.					When at last the Apostles lost all hope, and deemed that they were reckoned as liars, our aid reached them, and we delivered whom we would; but our vengeance was not averted from the wicked.
77	111	12	Verily in the histories of the prophets and their people, there is an instructive example unto those who are endued with understanding. The Koran is not a new invented fiction: but a confirmation of those scriptures which have been revealed before it, and a distinct explication of everything necessary in respect either to faith or practice, and a direction and mercy unto people who believe.					Certainly in their histories is an example for men of understanding. This is no new tale of fiction, but a confirmation of previous scriptures, and an explanation of all things, and guidance and mercy to those who believe.
90	0	13
90	0	13
90	0	13	CHAPTER XIII.					SURA XIII.–THUNDER [XC.]
90	0	13	ENTITLED, THUNDER;o REVEALED AT MECCA.p	o This word occurs in the next page. p Or, according to some copies, at Medina.				MECCA.–43 Verses
90	0	13	IN THE NAME OF THE MOST MERCIFUL GOD.					In the Name of God, the Compassionate, the Merciful
90	1	13	AL. M. R.q These are the signs of the book of the Koran: and that which hath been sent down unto thee from thy LORD is the truth; but the greater part of men will not believe.	q The meaning of these letters is unknown. Of several conjectural explications which are given of them, the following is one: I am the most wise and knowing GOD.				ELIF. LAM. MIM. RA.1 These, the signs of the Book! And that which hath been sent down to thee from thy Lord is the very truth: But the greater part of men will not believe.	1 See Sura 1xviii. p. 32.
90	2	13	It is GOD who hath raised the heavens without visible pillars; and then ascended his throne, and compelled the sun and the moon to perform their services; every of the heavenly bodies runneth an appointed course. He ordereth all things. He showeth his signs distinctly, that ye may be assured ye must meet your LORD at the last day.		Kitáb-i-Íqán, part II, paragraph 148, p. 139 link Gems of Divine Mysteries, p. 44, paragraph 59 link Selections from the Writings of the Báb (1 Tablets and Addresses, Address to a Muslim Divine, pages 31-35) link	He ordereth all things. He maketh His signs clear, that ye may have firm faith in attaining the presence of your Lord. BWC: It is God who hath reared the heavens without pillars thou canst behold; then mounted His throne, and imposed laws on the sun and moon: each travelleth to its appointed goal. He ordereth all things. He maketh His signs clear, that ye may have firm faith in the presence of your Lord.		It is God who hath reared the Heavens without pillars thou canst behold; then mounted his throne, and imposed laws on the sun and moon: each travelleth to its appointed goal. He ordereth all things. He maketh his signs clear, that ye may have firm faith in a meeting with your Lord.
90	3	13	It is he who hath stretched forth the earth, and placed therein steadfast mountains, and rivers; and hath ordained therein of every fruit two different kinds.r He causeth the night to cover the day. Herein are certain signs unto people who consider.	r As sweet and sour, black and white, small and large, &c.1 1 Idem, Jallalo’ddin.				And He it is who hath outstretched the earth, and placed on it the firm mountains, and rivers: and of every fruit He hath placed on it two kinds: He causeth the night to enshroud the day. Verily in this are signs for those who reflect.
90	4	13	And in the earth are tracts of land of different natures,s though bordering on each other; and also vineyards, and seeds, and palm-trees springing several from the same root, and singly from distinct roots. They are watered with the same water, yet we render some of them more excellent than others to eat. Herein are surely signs unto people who understand.	s Some tracts being fruitful and others barren, some plain and others mountainous, some proper for corn and others for trees, &c.2 2 Idem.				And on the earth hard by each other are its various portions: gardens of grapes and corn, and palm trees single or clustered. Though watered by the same water, yet some make we more excellent as food than other: Verily in all this are signs for those who understand.
90	5	13	If thou dost wonder at the infidels denying the resurrection, surely wonderful is their saying, After we shall have been reduced to dust, shall we be restored in a new creature?		Kitáb-i-Íqán, part II, paragraph 121, p. 115 link Gems of Divine Mysteries, p. 46, paragraph 62 link	If ever thou dost marvel, marvellous surely is their saying, 'What! When we have become dust, shall we be restored in a new creation?' BWC: If ever thou dost marvel, marvellous surely is their saying, 'What! When we have become dust and mouldering bones, shall we be restored in a new creation.’		If ever thou dost marvel, marvellous surely is their saying, "What! when we have become dust, shall we be restored in a new creation?"
90	6	13	These are they who believe not in their LORD: these shall have collars on their necks,t and these shall be the inhabitants of hell fire: therein shall they abide for ever.	t The collar here mentioned is an engine something like a pillory, but light enough for the criminal to walk about with. Besides the hole to fix it on the neck, there is another for one of the hands, which is thereby fastened to the neck.3 And in this manner the Mohammedans suppose the reprobates will appear at the day of judgment.4 Some understand this passage figuratively, of the infidels being bound in the chains of error and obstinacy.5 3 Vide Chardin, Voy. de Perse, tom. ii. p. 220. 4 See cap. 5, p. 81. 5 Al Beidâwi.				These are they who in their Lord believe not: these! the collars shall be on their necks; and these shall be inmates of the fire, to abide therein for aye.
90	7	13	They will ask of thee to hasten evil rather than good:u although there have already been examples of the divine vengeance before them. Thy LORD is surely endued with indulgence towards men, notwithstanding their iniquity; but thy LORD is also severe in punishing.	u Provoking and daring thee to call down the divine vengeance on them for their impenitency.				To hasten evil rather than good will they challenge thee: but, before their time have been like examples. Full, truly, of mercy is thy Lord unto men, despite their sins; but verily, thy Lord is right vehement to punish.
90	8	13	The infidels say, Unless a sign be sent down unto him from his LORD, we will not believe. Thou art commissioned to be a preacher only, and not a worker of miracles: and unto every people hath a director been appointed.					And they who believe not say: "If a sign from his Lord be not sent down to him . . . !" Thou art a warner only. And every people hath its guide.
90	9	13	GOD knoweth what every female beareth in her womb; and what the wombs want or exceed of their due time, or number of young. With him is everything regulated according to a determined measure.					God knoweth the burden of every female, and how much their wombs lessen and enlarge: with Him everything is by measure:
90	10	13	He knoweth that which is hidden, and that which is revealed. He is the great, the most high.					Knower of the Hidden and the Manifest! the Great! the Most High!
90	11	13	He among you who concealeth his words, and he who proclaimeth them in public; he also who seeketh to hide himself in the night, and he who goeth forth openly in the day, is equal in respect to the knowledge of God.					Alike to Him is that person among you who concealeth his words, and he that telleth them abroad: he who hideth him in the night, and he who cometh forth in the day.
90	12	13	Each of them hath angels mutually succeeding each other, before him, and behind him; they watch him by the command of GOD.x Verily GOD will not change his grace which is in men, until they change the disposition in their souls by sin. When GOD willeth evil on a people there shall be none to avert it; neither shall they have any protector beside him.	x See the Prelim. Disc. Sect. IV. p. 56.				Each hath a succession of Angels before him and behind him, who watch over him by God's behest. Verily, God will not change his gifts to men, till they change what is in themselves: and when God willeth evil unto men, there is none can turn it away, nor have they any protector beside Him.
90	13	13	It is he who causeth the lightning to appear unto you, to strike fear, and to raise hope,y and who formeth the pregnant clouds.	y Thunder and lightning being the sign of approaching rain; a great blessing, in the eastern countries more especially.	Summons of the Lord of Hosts (Lawh-i-Fu’ád) link			He it is who maketh the lightning to shine unto you; for fear and hope: and who bringeth up the laden clouds.
90	14	13	The thunder celebrateth his praise,z and the angels also, for fear of him. He sendeth his thunderbolts, and striketh therewith whom he pleaseth, while they dispute concerning GOD;a for he is mighty in power.	z Or causeth those who hear it to praise him. Some commentators tell us that by the word thunder, in this place, is meant the angel who presides over the clouds, and drives them forwards with twisted sheets of fire.6 6 Idem, Jallalo’ddin. a This passage was revealed on the following occasion: Amer Ebn al Tofail and Arbad Ebn Rabîah, the brother of Labîd, went to Mohammed with an intent to kill him; and Amer began to dispute with him concerning the chief points of his doctrine, while Arbad, taking a compass, went behind him to dispatch him with his sword; but the prophet, perceiving his design, implored GOD’S protection; whereupon Arbad was immediately struck dead by thunder, and Amer was struck with a pestilential boil, of which he died in a short time, in a miserable condition.7 Jallalo’ddin, however, tells another story saying that Mohammed, having sent one to invite a certain man to embrace his religion, the person put this question to the missionary, Who is this apostle, and what is God? Is he of gold, or of silver, or of brass? Upon which a thunderbolt struck off his skull, and killed him. 7 Al Beidâwi. Vide Golii. not. in Adagia Arab. adject. ad Gram Erpenii, p. 99.				And the THUNDER uttereth his praise, and the Angels also, for awe of Him: and he sendeth his bolts and smiteth with them whom he will2 while they are wrangling about God! Mighty is he in prowess.	2 This is said by the traditionists and commentators generally, to refer to Amir and Arbad ben Kais, who in the year 9 or 10 conspired against Muhammad's life, and were struck dead by lightning. See the authorities in Nöld. p. 120: Weil, 256; Caussin, iii. 295. But this explanation may have been suggested by the words of the text, which must, if the comment be correct, have been revealed at Medina.
90	15	13	It is he who ought of right to be invoked; and the idols, which they invoke besides him, shall not hear them at all; otherwise than as he is heard, who stretcheth forth his hands to the water that it may ascend to his mouth, when it cannot ascend thither: the supplication of the unbelievers is utterly erroneous.					Prayer is His of right: but these deities to whom they pray beside Him give them no answer, otherwise than as he is answered who stretcheth forth his hands to the water that it may reach his mouth, when it cannot reach it! The prayer of the Infidels only wandereth, and is lost.
90	16	13	Whatsoever is in heaven and on earth worshippeth GOD, voluntarily or of force;b and their shadows also, morning and evening.c	b The infidels and devils themselves being constrained to humble themselves before him, though against their will, when they are delivered up to punishment. c This is an allusion to the increasing and diminishing of the shadows, according to the height of the sun; so that, when they are the longest, which is in the morning and the evening, they appear prostrate on the ground, in the posture of adoration.				And unto God doth all in the Heavens and on the Earth bow down in worship, willingly or by constraint: their very shadows also morn and even!
90	17	13	Say, Who is the LORD of heaven and earth? Answer, GOD. Say, Have ye, therefore, taken unto yourselves protectors beside him, who are unable either to help, or to defend themselves from hurt? Say, Shall the blind and the seeing be esteemed equal? or shall darkness and light be accounted the same? or have they attributed companions unto GOD who have created as he hath created, so that their creation bear any resemblance unto his? Say, GOD is the creator of all things; he is the one, the victorious God.		The Secret of Divine Civilization, p. 33 link	MG: is the darkness equal with the light?		SAY: Who is Lord of the Heavens and of the Earth? SAY: God. SAY: Why then have ye taken beside Him protectors, who even for their own selves have no power for help or harm? SAY: What! shall the blind and the seeing be held equal? Shall the darkness and the light be held equal? Or have they given associates to God who have created as He hath created, so that their creation appear to them like His? SAY: God is the Creator of all things! He is the One! the Conquering!
90	18	13	He causeth water to descend from heaven, and the brooks flow according to their respective measure, and the floods bear the floating froth: and from the metals which they melt in the fire, seeking to cast ornaments or vessels for use, there ariseth a scum like unto it. Thus GOD setteth forth truth and vanity. But the scum is thrown off, and that which is useful to mankind remaineth on the earth. Thus doth GOD put forth parables. Unto those who obey their LORD shall be given the most excellent reward: but those who obey him not, although they were possessed of whatever is in the whole earth and as much more, they would give it all for their ransom. These will be brought to a terrible account: their abode shall be hell; an unhappy couch shall it be!			BWC: As to the foam, it is quickly gone: and as to what is useful to man, it remaineth on the earth.	Bahíyyih Khánum, V. Letters of the Greatest Holy Leaf, no. 33, p. 131 link	He sendeth down the rain from Heaven: then flow the torrents in their due measure, and the flood beareth along a swelling foam. And from the metals which are molten in the fire for the sake of ornaments or utensils, a like scum ariseth. In this way doth God depict (set forth) truth and falsehood. As to the foam, it is quickly gone: and as to what is useful to man, it remaineth on the earth. Thus doth God set forth comparisons! To those who respond to their Lord shall be an excellent reward; but those who respond not to his call, had they all that the earth containeth twice over, they would surely give it for their ransom. Evil their reckoning! and Hell their home! And wretched the bed!
90	19	13	Shall he, therefore, who knoweth that what hath been sent down unto thee from thy LORD, is truth, be rewarded as he who is blind? The prudent only will consider;					Shall he then who knoweth that what hath been sent down to thee from thy Lord is the truth, act like him who is blind? Men of insight only will bear this in mind,
90	20	13	who fulfil the covenant of GOD, and break not their contract;					Who fulfil their pledge to God, and break not their compact:
90	21	13	and who join that which GOD hath commanded to be joined,d and who fear their LORD, and dread an ill account;	d By believing in all the prophets, without exception, and joining thereto the continual practice of their duty, both towards GOD and man.1 1 Idem, Jallalo’ddin, Yahya.				And who join together what God hath bidden to be joined, and who fear their Lord, and dread an ill reckoning;
90	22	13	and who persevere out of a sincere desire to please their LORD, and observe the stated times of prayer, and give alms out of what we have bestowed on them, in secret and openly, and who turn away evil with good: the reward of these shall be paradise,					And who, from desire to see the face of their Lord, are constant amid trials, and observe prayer and give alms, in secret and openly, out of what we have bestowed upon them, and turn aside evil by good: for these is the recompense of that abode,
90	23	13	gardens of eternal abode,e which they shall enter, and also whoever shall have acted uprightly, of their fathers, and their wives, and their posterity: and the angels shall go in unto them by every gate,	e Literally, gardens of Eden. See chapter 9, p. 143.				Gardens of Eden–into which they shall enter together with the just of their fathers, and their wives, and their descendants: and the angels shall go in unto them at every portal:
90	24	13	saying, Peace be upon you, because ye have endured with patience; how excellent a reward is paradise!					"Peace be with you!" say they, "because ye have endured all things!" Charming the recompense of their abode!
90	25	13	But as for those who violate the covenant of GOD, after the establishment thereof, and who cut in sunder that which GOD hath commanded to be joined, and act corruptly in the earth, on them shall a curse fall, and they shall have a miserable dwelling in hell.					But those who, after having contracted it, break their covenant with God, and cut asunder what God hath bidden to be united, and commit misdeeds on the earth, these, a curse awaiteth them, and an ill abode!
90	26	13	GOD giveth provision in abundance unto whom he pleaseth, and is sparing unto whom he pleaseth. Those of Mecca rejoice in the present life; although the present life, in respect of the future, is but a precarious provision.					God is open-handed with supplies to whom he will, or is sparing. They rejoice in the life that now is, but this present life is but a passing good, in respect of the life to come!3	3 Thus, "one hour of bliss in the world to come is better than all life in this world." Mischnah Aboth, iv. 17. Comp. Sura [cxiii.] ix. 38.
90	27	13	The infidels say, Unless a sign be sent down unto him from his LORD, we will not believe. Answer, Verily, GOD will lead into error whom he pleaseth, and will direct unto himself him who repenteth,					And they who believe not say, "Unless a sign be sent down to him from his Lord. . . ." SAY: God truly will mislead whom he will; and He will guide to Himself him who turneth to Him,
90	28	13	and those who believe, and whose hearts rest securely in the meditation of GOD; shall not men's hearts rest securely in the meditation of GOD? They who believe and do that which is right shall enjoy blessedness, and partake of a happy resurrection.		Memorials of the Faithful (within pp. 49-54, Nabíl of Qá’in) link Memorials of the Faithful (Áqá Ibráhím-i-Isfahani and His Brothers, within pp. 77-81) link Memorials of the Faithful (Áqá Muhammad-Ibrahim, within pp. 81-83) link Memorials of the Faithful (within pp. 148-150, Mírzá Mustafá Naráqí) link Memorials of the Faithful (within pp. 150-154, Zaynu’l-Muqarrabín) link	MG: Blessedness awaiteth him and a goodly home... MG: Truly in the remembrance of God are the hearts set at rest. MG: Blessings be unto him, and a goodly home. MG: Blessedness be his, and a goodly home.		Those who believe, and whose hearts rest securely on the thought of God. What! Shall not men's hearts repose in the thought of God? They who believe and do the things that be right–blessedness awaiteth them, and a goodly home.
90	29	13	Thus have we sent thee to a nation which other nations have preceded unto whom prophets have likewise been sent, that thou mayest rehearse unto them that which we have revealed unto thee, even while they believe not in the merciful God. Say unto them, He is my LORD; there is no GOD but he: in him do I trust, and unto him must I return.					Thus have we sent thee to a people whom other peoples have preceded, that thou mightest rehearse to them our revelations to thee. Yet they believe not on the God of Mercy.4 SAY: He is my Lord. There is no God but He. In Him do I put my trust. To Him must I return.	4 See Sura xvii. 109. This verse is said to have been occasioned by the refusal of the Meccans at Hudaibiya to adopt the formula prescribed by Muhammad–In the Name of the God of Mercy, the Merciful–declaring that they knew not who the God of Mercy (Arrahman) was. This was in Hej. 6. See n. p. 173.
90	30	13	Though a Koran were revealed by which mountains should be removed, or the earth cleaved in sunder, or the dead be caused to speak,f it would be in vain. But the matter belongeth wholly unto GOD. Do not, therefore, the believers know, that if GOD pleased, he would certainly direct all men?	f These are miracles which the Koreish required of Mohammed; demanding that he would, by the power of his Korân, either remove the mountains from about Mecca, that they might have delicious gardens in their room, or that he would oblige the wind to transport them, with their merchandise, to Syria (according to which tradition, the words here translated, or the earth cleaved in sunder, should be rendered, or the earth be travelled over in an instant); or else raise to life Kosai Ebn Kelâb,1 and others of their ancestors, to bear witness to him; whereupon this passage was revealed. 1 See cap. 8, p. 128, note f.				If there were a Koran by which the mountains could be set in motion, or the earth cleft, or the dead be made to speak ! But all sovereignty is in the hands of God. Do then believers doubt5 that had He pleased God would certainly have guided all men aright?	5 Lit. despair.
90	31	13	Adversity shall not cease to afflict the unbelievers for that which they have committed, or to sit down near their habitations,g until GOD'S promise come;h for GOD is not contrary to the promise.	g It is supposed by some that these words are spoken to Mohammed, and then they must be translated in the second person, Nor shall thou cease to sit down, &c. For they say this verse relates to the idolaters of Mecca, who were afflicted with a series of misfortunes for their ill-usage of their prophet, and were also continually annoyed and harassed by his parties, which frequently plundered their caravans and drove off their cattle, himself sitting down with his whole army near the city in the expedition of al Hodeibîya.2 2 Al Beidâwi. h i.e., Till death and the day of judgment overtake them; or, according to the exposition in the preceding note, until the taking of Mecca.3 3 Idem.				Misfortune shall not cease to light on the unbelievers for what they have done, or to take up its abode hard by their dwellings, until the threat of God come to pass. Verily, God will not fail his plighted word.
90	32	13	Apostles before thee have been laughed to scorn; and I permitted the infidels to enjoy a long and happy life: but afterwards I punished them; and how severe was the punishment which I inflicted on them!					Before thee indeed have apostles been mocked at; but though I bore long with the unbelievers, at last I seized upon them;–and how severe was my punishment!
90	33	13	Who is it, therefore, that standeth over every soul, to observe that which it committeth? They attribute companions unto GOD. Say, Name them: will ye declare unto him that which he knoweth not in the earth? or will ye name them in outward speech only?i But the deceitful procedure of the infidels was prepared for them; and they are turned aside from the right path: for he whom GOD shall cause to err, shall have no director.	i That is, calling them the companion of GOD, without being able to assign any reason, or give any proof why they deserve to be sharers in the honour and worship due from mankind to him.4 4 Idem.				Who is it then that is standing over every soul to mark its actions? Yet have they set up associates with God. SAY: Name them. What! Would ye inform God of that which He knoweth not on the Earth? Or are they not a mere empty name? But prepared of old for the infidels was this fraud of theirs; and they are turned aside from the path; and whom God causeth to err, no guide shall there be for him!
90	34	13	They shall suffer a punishment in this life; but the punishment of the next shall be more grievous: and there shall be none to protect them against GOD.					Chastisement awaiteth them in this present life, and more grievous shall be the chastisement of the next: and none shall screen them from God.
90	35	13	This is the description of paradise, which is promised to the pious. It is watered by rivers; its food is perpetual, and its shade also: this shall be the reward of those who fear God. But the reward of the infidels shall be hell fire.					A picture of the Paradise which God hath promised to them that fear Him. The rivers flow beneath its bowers: its food and its shades are perpetual. This is the reward of those who fear God; but the reward of the unbelievers is the Fire.
90	36	13	Those to whom we have given the scriptures, rejoice at what hath been revealed unto thee.k Yet there are some of the confederates who deny part thereof.l Say unto them, Verily I am commanded to worship GOD alone; and to give him no companion: upon him do I call, and unto him shall I return.	k viz., The first proselytes to Mohammedism from Judaism and Christianity; or the Jews and Christians in general, who were pleased to find the Korân so consonant to their own scriptures.5 5 See cap. 3, p. 52. l That is, such of them as had entered into a confederacy to oppose Mohammed; as did Caab Ebn al Ashraf, and the Jews who followed him, and al Seyid al Najrâni, al Akib, and several other Christians; who denied such parts of the Korân as contradicted their corrupt doctrines and traditions.6 6 Idem.				They to whom we have given the Book rejoice6 in what hath been sent down to thee; yet some are banded together who deny a part of it. SAY: I am commanded to worship God, and not to associate any creature with Him. On Him do I call, and to Him shall I return.	6 That is, the Jews, who at this period of Muhammad's prophetic function, must have been highly gratified at the strong leaning towards, and respect for, their Scriptures and Histories, which shews itself increasingly in the later Meccan Suras.
90	37	13	To this purpose have we sent down the Koran a rule of judgment, in the Arabic language. And verily, if thou follow their desires, after the knowledge which hath been given thee, there shall be none to defend or protect thee against GOD.					Thus, then, as a code in the Arabic tongue have we sent down the Koran; and truly, if after the knowledge that hath reached thee thou follow their desires, thou shalt have no guardian nor protector against God.
90	38	13	We have formerly sent apostles before thee, and bestowed on them wives and children;m and no apostle had the power to come with a sign, unless by the permission of GOD. Every age hath its book of revelation:	m As we have on thee. This passage was revealed in answer to the reproaches which were cast on Mohammed, on account of the great number of his wives. For the Jews said that if he was a true prophet, his care and attention would be employed about something else than women and the getting of children.7 It may be observed that it is a maxim of the Jews that nothing is more repugnant to prophecy than carnality.8 7 Jallalo’ddin, Yahya. 8 Vide Maimon. More Nev. part ii. c. 36, &c.				Apostles truly have we already sent before thee, and wives and offspring have we given them. Yet no apostle had come with miracles unless by the leave of God. To each age its Book.
90	39	13	GOD shall abolish and shall confirm what he pleaseth. With him is the original of the book.n	n Literally, the mother of the book; by which is meant the preserved table, from which all the written revelations which have been from time to time published to mankind, according to the several dispensations, are transcripts.	Kitáb-i-Íqán, part II, paragraph 155, p. 147 link	What He pleaseth will God abrogate or confirm: for with Him is the Source of Revelation.		What He pleaseth will God abrogate or confirm: for with Him is the source of revelation.7	7 Lit. Mother, or Prototype of the Book. Either God's knowledge or Prescience, or the fabled preserved tablet, on which is written the original of the Koran, and all God's decrees. The Jews have a tradition that the Law existed before the Creation. Midr. Jalkut, 7.
90	40	13	Moreover, whether we cause thee to see any part of that punishment wherewith we have threatened them, or whether we cause thee to die before it be inflicted on them, verily unto thee belongeth preaching only, but unto us inquisition.					Moreover, whether we cause thee to see the fulfilment of part of our menaces, or whether we take thee hence, verily, thy work is preaching only, and ours to take account.
90	41	13	Do they not see that we come into their land, and straighten the borders thereof, by the conquests of the true believers? When GOD judgeth, there is none to reverse his judgment: and he will be swift in taking an account.					See they not that we come into their land and cut short its borders?8 God pronounceth a doom, and there is none to reverse his doom. And swift is He to take account.	8 That is, the progressive conquests of the Muslims trench more and more on the territories of the idolatrous Arabians.
90	42	13	Their predecessors formerly devised subtle plots against their prophets; but GOD is master of every subtle device. He knoweth that which every soul deserveth: and the infidels shall surely know, whose will be the reward of paradise.					Those who lived before them made plots: but all plotting is controlled by God: He knoweth the works of every one, and the infidels shall know whose will be the recompense of the abode.
90	43	13	The unbelieverso will say, Thou art not sent of God. Answer, GOD is a sufficient witness between me and you, and he who understandeth the scriptures.	o The persons intended in this passage, it is said, were the Jewish doctors.9 9 Al Beidâwi.				The infidels, moreover, will say; Thou art not sent of God. SAY: God is witness enough betwixt me and you, and, whoever hath knowledge of the Book.
76	0	14
76	0	14
76	0	14	CHAPTER XIV.					SURA XIV.–ABRAHAM, ON WHOM BE PEACE [LXXVI.]
76	0	14	ENTITLED, ABRAHAM;a REVEALED AT MECCA.	a Mention is made of this patriarch towards the end of the chapter.				MECCA.–52 Verses
76	0	14	IN THE NAME OF THE MOST MERCIFUL GOD.					In the Name of God, the Compassionate, the Merciful
76	1	14	AL. R.b This book have we sent down unto thee, that thou mayest lead men forth from darkness into light, by the permission of their LORD, into the glorious and laudable way.	b See the Prelim. Disc. Sect. III p. 46, &c.				ELIF. LAM. RA. This Book have we sent down to thee that by their Lord's permission thou mayest bring men out of darkness into light, into the path of the Mighty, the Glorious–
76	2	14	GOD is he unto whom belongeth whatsoever is in heaven and on earth: and woe be to the infidels, because a grievous punishment waiteth them;					Of God; to whom belongeth whatever is in the Heavens and whatever is on the Earth: and woe! for their terrible punishment, to the infidels,
76	3	14	who love the present life above that which is to come, and turn men aside from the way of GOD, and seek to render it crooked: these are in an error far distant from the truth.					Who love the life that now is, above that which is to come, and mislead from the way of God, and seek to make it crooked. These are in a far-gone error.
76	4	14	We have sent no apostle but with the language of his people, that he might declare their duty plainly unto them;c for GOD causeth to err whom he pleaseth, and directeth whom he pleaseth; and he is the mighty, the wise.	c That so they might not only perfectly and readily understand those revelations themselves, but might also be able to translate and interpret them unto others.1 1 Idem.				And in order that He might speak plainly to them, we have not sent any Apostle, save with the speech of his own people; but God misleadeth whom He will, and whom He will he guideth: and He is the Mighty, the Wise.
76	5	14	We formerly sent Moses with our signs, and commanded him saying, Lead forth thy people from darkness into light, and remind them of the favors of GOD:d verily therein are signs unto every patient and grateful person.	d Literally, the days of GOD; which may also be translated, the battles of GOD (the Arabs using the word day to signify a remarkable engagement, as the Italians do giornata, and the French, journée), or his wonderful acts manifested in the various success of former nations in their wars.2 2 Idem.	Tablets of Bahá’u’lláh Revelaed after the Kitáb-i-Aqdas (Tablet of Ishráqát, within pp. 99-134) link Tablets of Bahá’u’lláh Revelaed after the Kitáb-i-Aqdas, within pp. 256-259 link Gems of Divine Mysteries, p. 62, paragraph 86 link	BWC: Bring forth thy people from the darkness into the light and remind them of the days of God. BWC: Bring forth thy people from the darkness into the light and announce to them the days of God. BWC: Bring forth thy people from darkness into light and remind them of the days of God.		Of old did we send Moses with our signs: and said to him, "Bring forth thy people from the darkness into the light, and remind them of the days of God." Verily, in this are signs for every patient, grateful person:
76	6	14	And call to mind when Moses said unto his people, Remember the favor of GOD towards you, when he delivered you from the people of Pharaoh: they grievously oppressed you; and they slew your male children, but let your females live:e therein was a great trial from your LORD.	e See chapter 7, p. 117, &c.				When Moses said to his people, "Remember the kindness of God to you, when he rescued you from the family of Pharaoh who laid on you a cruel affliction, slaughtering your male children, and suffering only your females to live." In this was a sore trial from your Lord–
76	7	14	And when your LORD declared by the mouth of Moses, saying, If ye be thankful, I will surely increase my favors towards you; but if ye be ungrateful, verily my punishment shall be severe.					And when your Lord caused it to be heard that, "If we render thanks then will I surely increase you more and more: but if ye be thankless. . . . Verily, right terrible my chastisement."
76	8	14	And Moses said, If ye be ungrateful, and all who are in the earth likewise; verily GOD needeth not your thanks, though he deserveth the highest praise.					And Moses said, "If ye and all who are on the Earth be thankless, yet truly God is passing Rich, and worthy of all praise."
76	9	14	Hath not the history of the nations your predecessors reached you; namely, of the people of Noah, and of Ad, and of Thamud,f	f See ibid. p. 111, &c.				Hath not the story reached you of those who were before you, the people of Noah, and Ad, and Themoud,
76	10	14	and of those who succeeded them; whose number none knoweth except GOD? Their apostles came unto them with evident miracles; but they clapped their hands to their mouths out of indignation, and said, We do not believe the message with which ye pretend to be sent; and we are in a doubt concerning the religion to which ye invite us, as justly to be suspected.					And of those who lived after them? None knoweth them but God. When their prophets came to them with proofs of their mission, they put their hands on their mouths and said, "In sooth, we believe not your message; and in sooth, of that to which you bid us, we are in doubt, as of a thing suspicious."
76	11	14	Their apostles answered, Is there any doubt concerning GOD, the creator of heaven and earth? He inviteth you to the true faith that he may forgive you part of your sins,g and may respite your punishment, by granting you space to repent, until an appointed time.	g That is, such of them as were committed directly against GOD, which are immediately cancelled by faith, or embracing Islâm; but not the crimes of injustice, and oppression, which were committed against man:1 for to obtain remission of these last, besides faith, repentance and restitution, according to a man’s ability, are also necessary. 1 Al Beidâwi.				Their prophets said: "Is there any doubt concerning God, maker of the Heavens and of the Earth, who calleth you that He may pardon your sins, and respite you until an appointed time?"
76	12	14	They answered, Ye are but men, like unto us: ye seek to turn us aside from the gods which our fathers worshipped: wherefore bring us an evident demonstration by some miracle, that ye speak truth.					They said, "Ye are but men like us: fain would ye turn us from our fathers' worship. Bring us therefore some clear proof."
76	13	14	Their apostles replied unto them, We are no other than men like unto you; but GOD is bountiful unto such of his servants as he pleaseth: and it is not in our power to give you a miraculous demonstration of our mission,					Their Apostles said to them, "We are indeed but men like you. But God bestoweth favours on such of his servants as he pleaseth, and it is not in our power to bring you any special proof,
76	14	14	unless by the permission of GOD; in GOD therefore let the faithful trust.					But by the leave of God. In God therefore let the faithful trust.
76	15	14	And what excuse have we to allege, that we should not put our trust in GOD; since he hath directed us our paths? Wherefore we will certainly suffer with patience the persecution wherewith ye shall afflict us: in GOD therefore let those put their confidence who seek in whom to put their trust.					And why should we not put our trust in God, since He hath already guided us in our ways. We will certainly bear with constancy the harm you would do to us. In God let the trustful trust."
76	16	14	And those who believed not said unto their apostles, We will surely expel you out of our land; or ye shall return unto our religion. And their LORD spake unto them by revelation, saying, We will surely destroy the wicked doers;					And they who believed not said to their Apostles, "Forth from our land will we surely drive you, or, to our religion shall ye return." Then their Lord revealed to them, "We will certainly destroy the wicked doers,
76	17	14	and we will cause you to dwell in the earth, after them. This shall be granted unto him who shall dread the appearance at my tribunal, and shall fear my threatening.					And we shall certainly cause you to dwell in the land after them. This for him who dreadeth the appearance at my judgment-seat and who dreadeth my menace!"
76	18	14	And they asked assistance of God,h and every rebellious perverse person failed of success.	h The commentators are uncertain whether these were the prophets, who begged assistance against their enemies; or the infidels, who called for GOD’S decision between themselves and them; or both. And some suppose this verse has no connection with the preceding, but is spoken of the people of Mecca, who begged rain in a great drought with which they were afflicted at the prayer of their prophet, but could not obtain it.2 2 Idem.				Then sought they help from God, and every proud rebellious one perished:
76	19	14	Hell lieth unseen before him, and he shall have filthy wateri given him to drink:	i Which will issue from the bodies of the damned, mixed with purulent matter and blood.				Hell is before him: and of tainted water shall he be made to drink:
76	20	14	he shall sup it up by little and little, and he shall not easily let it pass his throat because of its nauseousness; death also shall come upon him from every quarter, yet he shall not die; and before him shall there stand prepared a grievous torment.					He shall sup it and scarce swallow it for loathing; and Death shall assail him on every side, but he shall not die: and before him shall be seen a grievous torment.
76	21	14	This is the likeness of those who believe not in their LORD. Their works are as ashes, which the wind violently scattereth in a stormy day: they shall not be able to obtain any solid advantage from that which they have wrought. This is an error most distant from truth.					A likeness of those who believe not in their Lord. Their works are like ashes which the wind scattereth on a stormy day: no advantage shall they gain from their works. This is the far-gone wandering.
76	22	14	Dost thou not see that GOD hath created the heavens and the earth in wisdom? If he please, he can destroy you, and produce a new creature in your stead:					Seest thou not that in truth1 hath God created the Heavens and the Earth? Were such his pleasure He could make you pass away, and cause a new creation to arise.	1 See Sura [lxxxiv.] x. 5.
76	23	14	neither will this be difficult with GOD.		The Secret of Divine Civilization, p. 17 link	MG: Neither will this be difficult with God.		And this would not be hard for God.
76	24	14	And they shall all come forth into the presence of GOD at the last day: and the weak among them shall say unto those who behaved themselves arrogantly,j Verily we were your followers on earth; will ye not therefore avert from us some part of the divine vengeance?	j i.e., The more simple and inferior people shall say to their teachers and princes who seduced them to idolatry, and confirmed them in their obstinate infidelity.	Kitáb-i-Íqán, part I, paragraph 22, p. 23 link	Seest thou not to what God likeneth a good word? To a good tree; its root firmly fixed, and its branches reaching unto heaven: yielding its fruit in all seasons.		All mankind shall come forth before God; and the weak shall say to the men of might, "Verily, we were your followers: will ye not then relieve us of some part of the vengeance of God?"
76	25	14	They shall answer, If GOD had directed us aright, we had certainly directed you.k It is equal unto us whether we bear our torments impatiently, or whether we endure them with patience: for we have no way to escape.	k That is, We made the same choice for you, as we did for ourselves: and had not GOD permitted us to fall into error, we had not seduced you.				They shall say, "If God had guided us, we surely had guided you. It is now all one whether we be impatient, or endure with patience. We have no escape."
76	26	14	And Satan shall say, after judgment shall have been given, Verily GOD promised you a promise of truth: and I also made you a promise; but I deceived you. Yet I had not any power over you to compel you;					And after doom hath been given, Satan shall say, "Verily, God promised you a promise of truth: I, too, made you a promise, but I deceived you. Yet I had no power over you:
76	27	14	but I called you only, and ye answered me: wherefore accuse not me, but accuse yourselves.l I cannot assist you; neither can ye assist me. Verily I do now renounce your having associated me with God heretofore.m A grievous punishment is prepared for the unjust.	l Lay not the blame on my temptations, but blame your own folly in obeying and trusting in me, who had openly professed myself your irreconcilable enemy. m Or I do now declare myself clear of your having obeyed me, preferably to GOD, and worshipped idols at my instigation. Or the words may be translated, I believed not heretofore in that Being with whom ye did associate me; intimating his first disobedience in refusing to worship Adam at GOD’S command.1 1 Idem.				But I only called you and ye answered me. Blame not me then, but blame yourselves: I cannot aid you, neither can ye aid me. I never believed that I was His equal with whom ye joined me."2 As for the evil doers, a grievous torment doth await them.	2 Lit. I truly renounce your having associated me (with God) heretofore.
76	28	14	But they who shall have believed and wrought righteousness shall be introduced into gardens, wherein rivers flow, they shall remain therein forever, by the permission of their LORD; and their salutation therein shall be, Peace!n	n See chapter 10, p. 151.				But they who shall have believed and done the things that be right, shall be brought into gardens beneath which the rivers flow: therein shall they abide for ever by the permission of their Lord: their greeting therein shall be "Peace."
76	29	14	Dost thou not see how GOD putteth forth a parable; representing a good word, as a good tree, whose root is firmly fixed in the earth, and whose branches reach unto heaven;			BWC: its root firmly fixed, and its branches in the heavens.'	Bahíyyih Khánum, V. Letters of the Greatest Holy Leaf, no. 33, p. 131 link	Seest thou not to what God likeneth a good word?3 To a good tree: its root firmly fixed, and its branches in the Heaven:	3 The preaching and the profession of Islam. Comp. Ps. i. 3, 4.
76	30	14	which bringeth forth its fruit in all seasons, by the will of its LORD? GOD propoundeth parables unto men, that they may be instructed.					Yielding its fruit in all seasons by the will of its Lord. God setteth forth these similitudes to men that haply they may reflect.
76	31	14	And the likeness of an evil word is as an evil tree; which is torn up from the face of the earth, and hath no stability.o	o What is particularly intended in this passage by the good word, and the evil word, the expositors differ. But the first seems to mean the profession of GOD’S unity; the inviting others to the true religion, or the Korân itself; and the latter, the acknowledging a plurality of gods, the seducing of others to idolatry, or the obstinate opposition of GOD’S prophets.2 2 Idem, Jallalo’ddin.				And an evil word is like an evil tree torn up from the face of the earth, and without strength to stand.
76	32	14	GOD shall confirm them who believe, by the steadfast word of faith, both in this life and in that which is to come:p but GOD shall lead the wicked into error; for GOD doth that which he pleaseth.	p Jallalo’ddin supposes the sepulchre to be here understood; in which place when the true believers come to be examined by the two angels concerning their faith, they will answer properly and without hesitation; which the infidels will not be able to do.3 3 See the Prelim. Disc. Sect. IV. p. 59.	Summons of the Lord of Hosts (Súriy-Haykal, paragraph 241) link	doeth as He willeth		Those who believe shall God stablish by his steadfast word both in this life and in that which is to come: but the wicked shall He cause to err: God doth his pleasure.
76	33	14	Hast thou not considered those who have changed the grace of GOD to infidelity,q and cause their people to descend into the house of perdition,	q That is, who requite his favours with disobedience and incredulity. Or, whose ingratitude obliged GOD to deprive them of the blessings he had bestowed on them; as he did the Meccans, who though GOD had placed them in the sacred territory, and given them the custody of the Caaba, and abundant provision of all necessaries and conveniences of life, and had also honoured them by the mission of Mohammed, yet in return for all this became obstinate unbelievers, and persecuted his apostle; for which they were not only punished by a famine of seven years, but also by the loss and disgrace they sustained at Bedr; so that they who had before been celebrated for their prosperity, were not stripped of that, and become conspicuous only for their infidelity.4 If this be the drift of the passage, it could not have been revealed at Mecca, as the rest of the chapter is agreed to be; wherefore some suppose this verse and the next to have been revealed at Medina. 4 Al Beidâwi.	Tablets of Bahá’u’lláh Revelaed after the Kitáb-i-Aqdas (Tablet of Ishráqát, within pp. 99-134) link	BWC: those who have bartered away heavenly blessings for disbelief and have chosen for their people the abode of perdition.		Hast thou not beholden those who repay the goodness of God with infidelity, and sink their people into the abode of perdition–
76	34	14	namely, into hell? They shall be thrown to burn therein; and an unhappy dwelling shall it be.					Hell? Therein shall they be burned; and wretched the dwelling!
76	35	14	They also set up idols as co-partners with GOD, that they might cause men to stray from his path. Say, unto them, Enjoy the pleasures of this life for a time; but your departure hence shall be into hell fire.					They set up compeers with God in order to mislead man from his way. SAY: Enjoy your pleasures yet awhile, but assuredly, your going hence shall be into the fire.
76	36	14	Speak unto my servants who have believed, that they be assiduous at prayer, and give alms out of that which we have bestowed on them, both privately and in public; before the day cometh, wherein there shall be no buying nor selling, neither any friendship.					Speak to my servants who have believed, that they observe prayer, and give alms of that with which we have supplied them, both privately and openly, ere the day come when there shall be neither traffic nor friendship.
76	37	14	It is GOD who hath created the heavens and the earth; and causeth water to descend from heaven, and by means thereof produceth fruits for your sustenance: and by his command he obligethr the ships to sail in the sea for your service; and he also forceth the rivers to supply your uses: he likewise compelleth the sun and the moon, which diligently perform their courses, to serve you; and hath subjected the day and the night to your service. He giveth you of everything which ye ask him; and if ye attempt to reckon up the favors of GOD, ye shall not be able to compute the same. Surely man is unjust and ungrateful.	r The word used here, and in the following sentences, is sakhkhara, which signifies forcibly to press into any service.1 1 See chapter 2, p. 17, note c.				It is God who hath created the Heavens and the Earth, and sendeth down water from the Heaven, and so bringeth forth the fruits for your food: And He hath subjected to you the ships, so that by His command, they pass through the sea; and He hath subjected the rivers to you: and He hath subjected to you the sun and the moon in their constant courses: and He hath subjected the day and the night to you: of everything which ye ask Him, giveth He to you; and if ye would reckon up the favours of God, ye cannot count them! Surely man is unjust, ungrateful!
76	38	14	Remember when Abraham said, O LORD, make this lands a place of security; and grant that I and my childrent may avoid the worship of idols;	s viz., The territory of Mecca. See the Prelim. Disc. Sect. IV. t This prayer, it seems, was not heard as to all his posterity, particularly as to the descendants of Ismael; though some pretend that these latter did not worship images, but only paid a superstitious veneration to certain stones, which they set up and compassed, as representations of the Caaba.2 2 Al Beidâwi. See the Prelim. Disc. Sect. I. p. 13-16.				ABRAHAM said, "O Lord make this land secure, and turn aside me and my children from serving idols:
76	39	14	for they, O LORD, have seduced a great number of men. Whoever therefore shall follow me, he shall be of me; and whosoever shall disobey me, verily thou wilt be gracious and merciful.u	u That is, by disposing him to repentance. But Jallalo’ddin supposes these words were spoken by Abraham before he knew that GOD would not pardon idolatry.				For many men, O my Lord, have they led astray. But whosoever shall follow me, he truly shall be of me; and whosoever shall disobey me. . . . Thou truly art Gracious, Merciful.
76	40	14	O LORD, I have caused some of my offspringx to settle in an unfruitful valley, near the holy house, O LORD, that they may be constant at prayer. Grant, therefore, that the hearts of some meny may be affected with kindness toward them; and do thou bestow on them all sorts of fruits,z that they may give thanks.	x i.e., Ismael and his posterity. The Mohammedans say, that Hagar, his mother, belonged to Sarah, who gave her to Abraham; and that, on her bearing him this son, Sarah became so jealous of her, that she prevailed on her husband to turn them both out of doors; whereupon he sent them to the territory of Mecca, where GOD caused the fountain of Zemzem to spring forth for their relief, in consideration of which the Jorhamites, who were the masters of the country, permitted them to settle among them.3 3 Idem. y Had he said the hearts of men, absolutely, the Persians and the Romans would also have treated them as friends; and both the Jews and Christians would have made their pilgrimages to Mecca.4 4 Idem, Jallalo’ddin. z This part of the prayer was granted; Mecca being so plentifully supplied, that the fruits of spring, summer, and autumn, are to be found there at one and the same time.5 5 Idem.				O our Lord! verily I have settled some of my offspring in an unfruitful valley, nigh to thy holy house;4 O our Lord, that they may strictly observe prayer! Make thou therefore the hearts of men to yearn toward them, and supply them with fruits that they may be thankful.	4 The Caaba.
76	41	14	O LORD, thou knowest whatsoever we conceal, and whatsoever we publish; for nothing is hidden from GOD, either on earth or in heaven. Praise be unto GOD, who hath given me, in my old age, Israel and Isaac: for my LORD is the hearer of supplication.					O our Lord! thou truly knowest what we hide and what we bring to light; nought on earth or in heaven is hidden from God. Praise be to God who hath given me, in my old age, Ismael and Isaac! My Lord is the hearer of prayer.
76	42	14	O LORD, grant that I may be an observer of prayer, and a part of my posterity also,a O LORD, and receive my supplication. O LORD, forgive me, and my parents,b and the faithful, on the day whereon an account shall be taken.	a For he knew by revelation that somme of them would be infidels. b Abraham put up this petition to GOD before he knew that his parents were the enemies of GOD.6 Some suppose his mother was a true believer, and therefore read it in the singular, and my father. Others fancy that by his parents the patriarch here means Adam and Eve.7 6 See chapter 9, p. 148. 7 Jallalo’ddin, Al Beidâwi.	Memorials of the Faithful (pp. 180-191, Shamsu'd-Duhá) link			Lord! grant that I and my posterity may observe prayer. O our Lord! and grant this my petition. O our Lord! forgive me and my parents and the faithful, on the day wherein account shall be taken."
76	43	14	Think not, O prophet, that GOD is regardless of what the ungodly do. He only deferreth their punishment unto the day whereon men's eyes shall be fixed:					Think thou not that God is regardless of the deeds of the wicked. He only respiteth them to the day on which all eyes shall stare up with terror:
76	44	14	they shall hasten forward, at the voice of the angel calling to judgment, and shall lift up their heads; they shall not be able to turn their sight from the object whereon it shall be fixed, and their hearts shall be void of sense, through excessive terror. Wherefore do thou threaten men with the day, whereon their punishment shall be inflicted on them,					They hasten forward in fear; their heads upraised in supplication; their looks riveted; and their hearts a blank. Warn men therefore of the day when the punishment shall overtake them,
76	45	14	and whereon those who have acted unjustly shall say, O LORD, give us respite unto a term near at hand;					And when the evil doers shall say, "O our Lord! respite us yet a little while:5	5 Lit. to a term near at hand.
76	46	14	and we will obey thy call, and we will follow thy apostles. But it shall be answered unto them, Did ye not swear heretofore, that no reverse should befall you?c	c That is, That ye should not taste of death, but continue in this world for ever; or that ye should not after death be raised to judgment.1 1 Iidem, Al Zamakhshari, Yahya.				To thy call will we make answer; thine Apostles will we follow." "Did ye not once swear that no change should befal you?
76	47	14	yet ye dwelt in the dwellings of those who had treated their own souls unjustly;d and it appeared plainly unto you how we had dwelt with them;e and we propounded their destruction as examples unto you. They employ their utmost subtlety to oppose the truth; but their subtlety is apparent unto GOD, who is able to frustrate their designs; although their subtlety were so great, that the mountains might be moved thereby.	d viz., Of the Adites and Thamûdites. e Not only by the histories of those people revealed in the Korân, but also by the monuments remaining of them (as the houses of the Thamûdites, and the traditions preserved among you of the terrible judgments which befell them.				Yet ye dwelt in the dwellings of those6 who were the authors of their undoing7 and it was made plain to you how we had dealt with them; and we held them up to you as examples. They plotted their plots: but God could master their plots, even though their plots had been so powerful as to move the mountains."	6 Of the anciently destroyed cities of Themoud, Ad, etc. 7 Lit. were unjust to their own souls.
76	48	14	Think not, therefore, O prophet, that GOD will be contrary to his promise of assistance, made unto his apostles; for GOD is mighty, able to avenge.					Think not then that God will fail his promise to his Apostles: aye! God is mighty, and Vengeance is His.
76	49	14	The day will come, when the earth shall be changed into another earth, and the heavens into other heavens;f and men shall come forth from their graves to appear before the only, the mighty GOD.	f This the Mohammedans suppose will come to pass at the last day; the earth becoming white and even, or, as some will have it, of silver; and the heavens of gold.2 2 Iidem. Vide Prelim. Disc. Sect. IV, p. 67.	Kitáb-i-Íqán, part I, paragraph 49, p. 47 link Gems of Divine Mysteries, p. 61, paragraph 85 link	On the day when the earth shall be changed into other earth. BWC: On the day when the earth shall be changed into another earth.		On the day when the Earth shall be changed into another Earth, and the Heavens also, men shall come forth unto God, the Only, the Victorious.
76	50	14	And thou shalt see the wicked on that day bound together in fetters:					And thou shalt see the wicked on that day linked together in chains–
76	51	14	their inner garments shall be of pitch, and fire shall cover their faces; that GOD may reward every soul according to what it shall have deserved; for GOD is swift in taking an account.					Their garments of pitch, and fire shall enwrap their faces that God may reward every soul as it deserveth; verily God is prompt to reckon.
76	52	14	This is a sufficient admonition unto men, that they may be warned thereby, and that they may know that there is but one GOD; and that those who are endued with understanding may consider.					This is a message for mankind, that they may thereby be warned: and that they may know that there is but one God; and that men of understanding may ponder it.
57	0	15
57	0	15
57	0	15	CHAPTER XV.					SURA XV.–HEDJR1 [LVII.]	1 Hedjr, a valley in the route between Medina and Syria, originally the country of the Themoudites.
57	0	15	ENTITLED, AL HEJR;g REVEALED AT MECCA.	g Al Hejr is a territory in the province of Hejaz, between Medina and Syria, where the tribe of Thamûd dwelt;1 and is mentioned towards the end of the chapter. 1 See the Prelim. Disc. p. 4.				MECCA.–99 Verses
57	0	15	IN THE NAME OF THE MOST MERCIFUL GOD.					In the Name of God, the Compassionate, the Merciful
57	1	15	A. L. R.h These are the signs of the book, and of the perspicuous Koran.	h See the Prelim. Disc. Sect. III. p. 46, &c.				ELIF. LAM. RA.2 These are the signs of the Book, and of a lucid recital [Koran].	2 See Sura lxviii. p. 32.
57	2	15	The time may come when the unbelievers shall wish that they had been Moslems.i	i viz., When they shall see the success and prosperity of the true believers; or when they shall come to die; or at the resurrection.				Many a time will the infidels wish that they had been Muslims.
57	3	15	Suffer them to eat, and to enjoy themselves in this world; and let hope entertain them, but they shall hereafter know their folly.					Let them feast and enjoy themselves, and let hope beguile them: but they shall know the truth at last.
57	4	15	We have not destroyed any city, but a fixed term of repentance was appointed them.					We never destroyed a city whose term was not perfixed:3	3 Lit. which had not a known writing.
57	5	15	No nation shall be punished before their time shall be come; neither shall they be respited after.					No people can forestall or retard its destiny.
57	6	15	The Meccans say, O thou to whom the admonitionj hath been sent down, thou art certainly possessed with a devil:	j i.e., The revelations which compose the Korân.				They say: "O thou to whom the warning hath been sent down, thou art surely possessed by a djinn:
57	7	15	wouldest thou not have come unto us with an attendance of angels, if thou hadst spoken truth?					Wouldst thou not have come to us with the angels, if thou wert of those who assert the truth?"
57	8	15	Answer, We send not down the angels, unless on a just occasion;k nor should they be then respited any longer.	k When the divine wisdom shall judge it proper to use their ministry, as in bearing his revelations to the prophets, and the executing his sentence on wicked people; but not to humour you with their appearance in visible shapes, which, should your demand be complied with, would only increase your confusion, and bring GOD’S vengeance on you the sooner.				–We will not send down the angels without due cause.4 The Infidels would not in that case have been respited.	4 That is, not merely to gratify the curiosity of the doubting, but to execute prompt punishment. It might also be rendered, save with justice
57	9	15	We have surely sent down the Koran; and we will certainly preserve the same from corruption.l	l See the Prelim. Disc. IV. p. 57.				Verily, We have sent down the warning, and verily, We will be its guardian;
57	10	15	We have heretofore sent apostles before thee among the ancient sects:					And already have We sent Apostles, before thee, among the sects of the ancients;
57	11	15	and there came no apostle unto them, but they laughed him to scorn.		A Traveler’s Narrative, p. 74 link	EGB: There came not unto them any apostle but they mocked at him.		But never came Apostles to them whom they did not deride.
57	12	15	In the same manner will we put it into the hearts of the wicked Meccans to scoff at their prophet:					In like manner will We put it into the hearts of the sinners of Mecca to do the same:
57	13	15	they shall not believe on him; and the sentence of the nations of old hath been executed heretofore.					They will not believe on him though the example of those of old hath gone before.
57	14	15	If we should open a gate in the heaven above them, and they should ascend theretom all the day long,	m i.e., The incredulous Meccans themselves; or, as others rather think, the angels in visible forms.				Even were We to open above them a gate in Heaven, yet all the while they were mounting up to it,
57	15	15	they should rather say, Our eyes are only dazzled; or rather we are a people deluded by enchantments.					They would surely say: It is only that our eyes are drunken: nay, we are a people enchanted.
57	16	15	We have placed the twelve signs in the heaven, and have set them out in various figures, for the observation of spectators:					We have set the signs of the zodiac5 in the Heavens, and adorned and decked them forth for the beholders,	5 Ar. bourdj, Gr. [greek text], towers, i.e. Signs of the Zodiac.
57	17	15	and we guard them from every deviln driven away with stones;o	n For the Mohammedans imagine that the devils endeavour to ascend to the constellations, to pry into the actions and overhear the discourse of the inhabitants of heaven, and to tempt them. They also pretend that these evil spirits had the liberty of entering any of the heavens till the birth of JESUS, when they were excluded three of them; but that on the birth of Mohammed they were forbidden the other four.2 2 Al Beidâwi. o See chapter 3, p. 35, note b.	Memorials of the Faithful (within pp. 131-134, Muhammad-Mustafa Baghdádí) link			And We guard them from every stoned6 Satan,	6 See Sura xv. 34; and note p. 114.
57	18	15	except him who listeneth by stealth, at whom a visible flame is darted.p	p For when a star seems to fall or shoot, the Mohammedans suppose the angels, who keep guard in the constellations, dart them at the devils who approach too near.	Memorials of the Faithful (within pp. 32-36, Nabíl-i-Zarandi) link			Save such as steal a hearing:7 and him doth a visible flame pursue.	7 Comp. Sura xxxvii. 6, p. 79. In Chagiga 16, 1, the Demons (schedim) are said to learn the secrets of the future by listening behind the veil (pargôd).
57	19	15	We have also spread forth the earth, and thrown thereon stable mountains, and we have caused every kind of vegetable to spring forth in the same, according to a determinate weight:					And the Earth have We spread forth, and thrown thereon the mountains, and caused everything to spring forth in it in balanced measure:
57	20	15	and we have provided therein necessaries of life for you, and for him whom ye do not sustain.q	q viz., Your family, servants, and slaves, whom ye wrongly imagine that ye feed yourselves; though it is GOD who provides for them as well as you:1 or, as some rather think, the animals, of whom men take no care.2 1 Idem. 2 Jallalo’ddin.				And We have provided therein sustenance for you, and for the creatures which not ye sustain:
57	21	15	There is no one thing but the storehouses thereof are in our hands; and we distribute not the same otherwise than in a determinate measure.		The Seven Valleys (The Valley of True Poverty and Absolute Nothingness) link	MG: And no one thing is there, but with Us are its storehouses; and We send it not down but in settled measure.		And no one thing is there, but with Us are its storehouses; and We send it not down but in settled measure:
57	22	15	We also send the winds driving the pregnant clouds, and we send down from heaven water, whereof we give you to drink, and which ye keep not in store.					And We send forth the fertilising winds, and cause the rain to come down from the heaven, and give you to drink of it; and it is not ye who are its storers:
57	23	15	Verily we give life, and we put to death: and we are the heirs of all things.r	r i.e., Alone surviving, when all creatures shall be dead and annihilated.				And We cause to live and We cause to die,8 and We are the heir of all things:	8 Compare precisely a similar association of subjects, the Rain, Food, God, as Lord of life and death in Tr. Taanith, fol. 1 a.
57	24	15	We know those among you who go before; and we know those who stay behind.s	s What these words particularly drive at is uncertain. Some think them spoken of the different times of men’s several entrance into this world, and their departure out of it; others of the respective forwardness and backwardness of Mohammed’s men in battle; and a third says, the passage was occasioned by the different behaviour of Mohammed’s followers, on seeing a very beautiful woman at prayers behind the prophet; some of them going out of the Mosque before her, to avoid looking on her more nearly, and others staying behind, on purpose to view her.3 3 Al Beidâwi.				We know those of you who flourish first and We know those who come later:
57	25	15	And thy LORD shall gather them together at the last day: for he is knowing and wise.					And truly thy Lord will gather them together again, for He is Wise, Knowing.
57	26	15	We created man of dried clay, of black mud, formed into shape:t	t See chapter 2, p. 4, &c.				We created man of dried clay, of dark loam moulded;
57	27	15	and we had before created the devil of subtle fire.					And the djinn had We before created of subtle fire.
57	28	15	And remember when thy LORD said unto the angels, Verily I am about to create man of dried clay, of black mud, wrought into shape;					Remember when thy Lord said to the Angels, "I create man of dried clay, of dark loam moulded:
57	29	15	when, therefore, I shall have completely formed him, and shall have breathed of my spirit into him; do ye fall down and worship him.					And when I shall have fashioned him and breathed of my spirit into him, then fall ye down and worship him."
57	30	15	And all the angels worshipped Adam together,					And the Angels bowed down in worship, all of them, all together,
57	31	15	except Eblis, who refused to be with those who worshipped him.					Save Eblis: he refused to be with those who bowed in worship.
57	32	15	And God said unto him, O Eblis, what hindered thee from being with those who worshipped Adam?					"O Eblis,"9 said God, "wherefore art thou not with those who bow down in worship?"	9 Comp. Sura [xci.] ii. 32. There is much in this dialogue between Eblis and Allah which reminds of the dialogue between Jehovah and Satan in the opening of the Book of Job.
57	33	15	He answered, It is not fit that I should worship man, whom thou hast created of dried clay, of black mud, wrought into shape.					He said, "It beseemeth not me to bow in worship to man whom thou hast created of clay, of moulded loam."
57	34	15	God said, Get thee therefore hence: for thou shalt be driven away with stones:		Memorials of the Faithful (within pp. 131-134, Muhammad-Mustafa Baghdádí) link			He said, "Begone then hence; thou art a stoned one,10	10 That is, accursed. According to the Muhammadan tradition, Abraham drove Satan away with stones when he would have hindered him from sacrificing Ismael. Hence the custom during the pilgrimage of throwing a certain number of stones–the Shafeis, 49; the Hanafis, 70–as if at Satan, in the valley of Mina, near Mecca. The spot where the apparition of Satan to Abraham took place is marked by three small pillars, at which the stones are now thrown. Comp. Gen. xv. II.
57	35	15	and a curse shall be on thee, until the day of judgment.					And the curse shall be on thee till the day of reckoning."
57	36	15	The devil said, O LORD, Give me respite until the day of resurrection.					He said, "O my Lord! respite me till the day when man shall be raised from the dead."
57	37	15	God answered, Verily thou shalt be one of those who are respited					He said, "One then of the respited shalt thou be
57	38	15	until the day of the appointed time.u	u See ibid. and chapter 7, p. 106.				Till the day of the predestined time."
57	39	15	The devil replied, O LORD, because thou hast seduced me, I will surely tempt them to disobedience in the earth;					He said, "O my Lord! because thou hast beguiled me, I will surely make all fair seeming to them11 on the earth; I will surely beguile them all;	11 Lit. I will embellish, prepare.
57	40	15	and I will seduce such of them as shall be thy chosen servants.					Except such of them as shall be thy sincere servants."
57	41	15	God said, This is the right way with me.x	x viz., The saving of the elect, and the utter reprobation of the wicked, according to my eternal decree.				He said, "This is the right way with me;
57	42	15	Verily as to my servants, thou shalt have no power over them; but over those only who shall be seduced, and who shall follow thee.					For over none of my servants shalt thou have power, save those beguiled ones who shall follow thee."
57	43	15	And hell is surely denounced unto them all:					And verily, Hell is the promise for them one and all.
57	44	15	it hath seven gates; unto every gate a distinct company of them shall be assigned.y	y See the Prelim. Disc. Sect. IV. p. 71				It hath seven Portals;12 at each Portal is a separate band of them;	12 Thus, in Sota, 10, David is said to have rescued Absalom from "the seven dwellings of Hell;" in Midr. on Ps. xi. "There are seven houses of abode for the wicked in Hell;" and in Sohar ii. 150, "Hell hath seven gates."
57	45	15	But those who fear God shall dwell in gardens, amidst fountains.					But 'mid gardens and fountains shall the pious dwell:
57	46	15	The angels shall say unto them, Enter ye therein in peace and security,			Shoghi Effendi from The Dawn-Breakers: Enter therein in peace, secure,	The Dawn-Breakers, Chapter III, p. 53 link	"Enter ye therein in peace, secure–"
57	47	15	and we will remove all grudges from their breasts;z they shall be as brethren, sitting over against one anothera on couches;	z That is, all hatred and ill-will which they bore each other in their lifetime; or, as some choose to expound it, all envy or heart-burning on account of the different degrees of honour and happiness to which the blessed will be promoted according to their respective merits. 1 See chapter 7, p. 108, note, 7. a Never turning their backs to one another;2 which might be construed a sign of contempt. 2 Jallalo’ddin.				And all rancour will We remove from their bosoms: they shall sit as brethren, face to face, on couches:
57	48	15	weariness shall not affect them therein, neither shall they be cast out thence forever.					Therein no weariness shall reach them, nor forth from it shall they be cast for ever.
57	49	15	Declare unto my servants that I am the gracious, the merciful God;					Announce to my servants that I am the Gracious, the Merciful,
57	50	15	and that my punishment is a grievous punishment.					And that my chastisement is the grievous chastisement.
57	51	15	And relate unto them the history of Abraham's guests.b	b See chapter 11, p. 165, &c.				And tell them of Abraham's guests.
57	52	15	When they went in unto him, and said, Peace be unto thee,					When they entered in unto him, and said, "Peace." "Verily," said he, "We fear you."
57	53	15	he answered, Verily we are afraid of you:c	c What occasioned Abraham’s apprehension was, either their sudden entering without leave or their coming at an unseasonable time; or else their not eating with him.				They said, "Fear not, for of a sage son we bring thee tidings."
57	54	15	and they replied, Fear not; we bring thee the promise of a wise son.					He said, "Bring ye me such tidings now that old age hath come upon me? What, therefore, are your tidings really?"
57	55	15	He said, Do ye bring me the promise of a son now old age hath overtaken me? what is it therefore that ye tell me?					They said, "We announce them to thee in very truth. Be not then one of the despairing."
57	56	15	They said, We have told thee the truth; be not therefore one of those who despair.					"And who," said he, "despaireth of the mercy of his Lord, but they who err?"
57	57	15	He answered, And who despaireth of the mercy of GOD, except those who err?					He said, "What is your business then, O ye Sent Ones?"
57	58	15	And he said, What is your errand, therefore, O messengers of God?					They said, "We are sent unto a people who are sinners,
57	59	15	They answered, Verily we are sent to destroy a wicked people;					Except the family of Lot, whom verily we will rescue all,
57	60	15	but as for the family of Lot, we will save them all,					Except his wife. We have decreed that she shall be of those who linger."
57	61	15	except his wife; we have decreed that she shall be one of those who remain behind to be destroyed with the infidels.					And when the Sent Ones came to the family of Lot
57	62	15	And when the messengers came to the family of Lot,					He said, "Yes; are persons unknown to me."
57	63	15	he said unto them, Verily ye are a people who are unknown to me.					They said, "Yes; but we have come to thee for a purpose about which thy people doubt:
57	64	15	They answered, But we are come unto thee to execute that sentence, concerning which your fellow-citizens doubted:					We have come to thee with very truth, and we are truthful envoys.
57	65	15	we tell thee a certain truth; and we are messengers of veracity.					Lead forth therefore thy family in the dead of the night; follow thou on their rear: and let no one of you turn round, but pass ye on whither ye are bidden."
57	66	15	Therefore lead forth thy family, in some time of the night; and do thou follow behind them, and let none of you turn back; but go whither ye are commanded.d	d Which was into Syria; or into Egypt.				And this command we gave him because to the last man should these people be cut off at morning.
57	67	15	And we gave him this command; because the utmost remnant of those people was to be cut off in the morning.					Then came the people of the city rejoicing at the news13–	13 At the arrival of strangers.
57	68	15	And the inhabitants of the city came unto Lot, rejoicing at the news of the arrival of some strangers.					He said, "These are my guests: therefore disgrace me not.
57	69	15	And he said unto them, Verily these are my guests: wherefore do not disgrace me by abusing them;					And fear God and put me not to shame."
57	70	15	but fear GOD, and put me not to shame.					They said, "Have we not forbidden thee to entertain any one whatever?"14	14 Comp. Midr. Rabbah on Gen. Par. 50.
57	71	15	They answered, Have we not forbidden thee from entertaining or protecting any man?					He said, "Here are my daughters, if ye will thus act."
57	72	15	Lot replied, These are my daughters: therefore rather make use of them, if ye be resolved to do what ye purpose.		Kitáb-i-Íqán, part II, paragraph 146, p. 135 link	As Thou livest, O Muhammad! they are seized by the frenzy of their vain fancies.		As thou livest, O Muhammad, they were bewildered in the drunkenness of their lust.
57	73	15	As thou livest they wander in their folly.e	e Some will have these words spoken by the angels to Lot; others, by GOD to Mohammed. 3 Al Beidâwi, Jallalo’ddin.				So a tempest overtook them at their sunrise,
57	74	15	Wherefore a terrible storm from heaven assailed them at sunrise,					And we turned the city upside down, and we rained stones of baked clay upon them.
57	75	15	and we turned the city upside down: and we rained on them stones of baked clay.					Verily, in this are signs for those who scan heedfully;
57	76	15	Verily herein are signs unto men of sagacity:					And these cities lay on the high road.15	15 From Arabia to Syria. The pronoun in the fem. sing. may refer to the Pentapolis as to a single city, or to Sodom alone.
57	77	15	and those cities were punished, to point out a right way for men to walk in.					Verily, in this are signs for the faithful.
57	78	15	Verily herein is a sign unto the true believers.					The inhabitants also of El Aika16 were sinners:	16 See Sura [lvi.] xxvi. 176.
57	79	15	The inhabitants of the wood near Midianf were also ungodly.	f To whom Shoaib was also sent, as well as to the inhabitants of Midian. Abulfeda says these people dwelt near Tabûc, and that they were not of the same tribe with Shoaib. See also Geog. Nub. 110.				So we took vengeance on them, and they both became a plain example.
57	80	15	Wherefore we took vengeance on them.g And both of them were destroyed, to serve as a manifest rule for men to direct their actions by.	g Destroying them, for their incredulity and disobedience, by a hot suffocating wind.1 1 Iidem.				And the people of HEDJR treated God's messengers as liars.
57	81	15	And the inhabitants of Al Hejrh likewise heretofore accused the messengers of God of imposture:	h Who were the tribe of Thamûd.2 2 See chapter 7, p. 113, &c., and Prel. Disc. p. 5.				And we brought forth our signs to them, but they drew back from them:
57	82	15	and we produced our signs unto them, but they retired afar off from the same.					And they hewed them out abodes in the mountains to secure them:
57	83	15	And they hewed houses out of the mountains, to secure themselves.					But a tempest surprised them at early morn,
57	84	15	But a terrible noise from heaven assailed them in the morning;					And their labours availed them nothing.
57	85	15	neither was what they had wrought of any advantage unto them.					We have not created the heavens and the earth and all that between them is, but for a worthy end.17 And verily, "the hour" shall surely come. Wherefore do thou, Muhammad, forgive with kindly forgiveness,	17 See Sura [lxxiii.] xvi. 3.
57	86	15	We have not created the heavens and the earth, and whatever is contained between them, otherwise than in justice: and the hour of judgment shall surely come. Wherefore O Mohammed, forgive thy people with a gracious forgiveness.i	i This verse, it is said, was abrogated by that of the sword.				For thy Lord! He is the Creator, the Wise.
57	87	15	Verily thy LORD is the creator of thee and of them, and knoweth what is most expedient.					We have already given thee the seven verses of repetition18 and the glorious Koran.	18 That is, the seven verses of Sura 1, p. 28. Others understand, the seven long Suras; or, the fifteen Suras which make a seventh of the whole; or, this Sura (Hedjr) as originally the seventh. Mathani is an allusion, according to some, to the frequency with which the fatthah is to be repeated; or, to the frequent repetitions of great truths, etc., in order to impress them on the memory of the hearer and reader; or, to the manner in which waid and wa'd, promises and threatenings, alternate and balance each other in the same or subsequent verses and Suras, in pairs. This verse and Sura x. 10 shew that a part at least of the Koran was known under that name and existed as a whole in the time of Muhammad. Geiger's interpretations at pp. 59, 60 (and in the note) seem very forced.
57	88	15	We have already brought unto thee seven verses which are frequently to be repeated,j and the glorious Koran.	j That is, the first chapter of the Korân, which consists of so many verses: though some suppose the seven long chapters3 are here intended. 3 See chapter 9, p. 134, note e.	Summons of the Lord of Hosts (Súriy-i-Mulúk, paragraph 77) link	BWC: Act with humility towards the believers.		Strain not thine eyes after the good things we have bestowed on some of the unbelievers: afflict not thyself on their account, and lower thy wing to the faithful.19	19 Comp. Sura [lvi.] xxvi. 215, i.e. demean thyself gently.
57	89	15	Cast not thine eyes on the good things which we have bestowed on several of the unbelievers, so as to covet the same:k neither be thou grieved on their account. Behave thyself with meekness towards the true believers;	k That is, Do not envy or covet their worldly prosperity, since thou hast received, in the Korân, a blessing, in comparison whereof all that we have bestowed on them ought to be contemned as of no value. Al Beidâwi mentions a tradition, that Mohammed meeting at Adhriât (a town of Syria) seven caravans, very richly laden, belonging to some Jews of the tribes of Koreidha and al Nadîr, his men had a great mind to plunder them, saying, That those riches would be of great service for the propagation of GOD’S true religion. But the prophet represented to them, by this passage, that they had no reason to repine, GOD having given them the seven verses, which were infinitely more valuable than those seven caravans.4 4 Al Beidâwi.				And SAY: I am the only plain-spoken warner.
57	90	15	and say, I am a public preacher.					We will punish those who foster divisions,20	20 Lit. as we sent down upon the dividers, i.e. the Jews and Christians, who receive part of the Scriptures and reject part. Others render obstructors and explain the passage of twelve idolaters, who in order to intimidate the Meccans, seized upon the public revenues of Mecca during the pilgrimage.
57	91	15	If they believe not, we will inflict a like punishment on them, as we have inflicted on the dividers,l	l Some interpret the original word, the obstructers, who hindered men from entering Mecca, to visit the temple, lest they should be persuaded to embrace Islâm: and this, it is said, was done by ten men, who were all slain at Bedr. Others translate the word, who bound themselves by oath; and suppose certain Thamûdites, who swore to kill Saleh by night, are here meant. But the sentence more probably relates to the Jews and Christians, who (say the Mohammedans) receive some part of the scriptures, and reject others; and also approved of some passages of the Korân, and disapproved of others, according to their prejudices; or else to the unbelieving Meccans, some of whom called the Korân a piece of witchcraft; others, flights of divination; others, old stories; and others, a poetical composition.5 5 Idem, Jallalo’ddin.				Who break up the Koran into parts:
57	92	15	who distinguished the Koran into different parts,					By thy Lord! we will surely take account from them one and all,
57	93	15	for by thy LORD, we will demand an account from them all of that which they have wrought.					Concerning that which they have done.
57	94	15	Wherefore publish that which thou hast been commanded, and withdraw from the idolaters.					Profess publicly then what thou hast been bidden,21 and withdraw from those who join gods to God.	21 In this, the fourth year of his mission, Muhammad is said to have hazarded the step of mounting the Safa, a slight eminence in one of the streets of Mecca, and publicly preached to the Koreisch. The authorities are given in Sprenger (Life of M. p. 177, 8).
57	95	15	We will surely take thy part against the scoffers,m	m This passage, it is said, was revealed on account of five noble Koreish, whose names were al Walîd Ebn al Mogheira, al As Ebn Wayel, Oda Ebn Kais, al Aswad Ebn Abd Yaghûth, and al Aswad Ebn al Motalleb. These were inveterate enemies of Mohammed, continually persecuting him, and turning him into ridicule; wherefore at length Gabriel came and told him that he was commanded to take his part against them; and on the angel’s making a sign towards them one after another, al Walîd passing by some arrows, one of them hitched in his garment, and he, out of pride, not stooping to take it off, but walking forward, the head of it cut a vein in his heel, and he bled to death; al As was killed with a thorn, which stuck into the sole of his foot, and caused his leg to swell to a monstrous size; Oda died with violent and perpetual sneezing; al Aswad Ebn Abd Yaghûth ran his head against a thorny tree and killed himself; and al Aswad Ebn al Motalleb was struck blind.1 1 Al Beidâwi.				Verily, We will maintain thy cause against those who deride thee,
57	96	15	who associate with GOD another god; they shall surely know their folly.					Who set up gods with God: and at last shall they know their folly.
57	97	15	And now we well know that thou art deeply concerned on account of that which they say;					Now know We that thy heart is distressed22 at what they say:	22 Lit. contracted.
57	98	15	but do thou celebrate the praise of thy LORD; and be one of those who worship;					But do thou celebrate the praise of thy Lord, and be of those who bow down in worship;
57	99	15	and serve thy LORD until deathn shall overtake thee.	n Literally, That which is certain.				And serve thy Lord till the certainty23 o'ertake thee.	23 Death.
73	0	16
73	0	16
73	0	16	CHAPTER XVI.					SURA XVI.–THE BEE [LXXIII.]
73	0	16	ENTITLED, THE BEE;o REVEALED AT MECCA.	o This insect is mentioned about the middle of the chapter. p Except the three last verses.				MECCA.–128 Verses
73	0	16	IN THE NAME OF THE MOST MERCIFUL GOD.					In the Name of God, the Compassionate, the Merciful
73	1	16	THE sentence of GOD will surely come to be executed; wherefore do not hasten it. Praise be unto him! and far be that from him which they associate with him!					THE doom of God cometh to pass. Then hasten it not. Glory be to Him! High let Him be exalted above the gods whom they join with Him!
73	2	16	He shall cause the angels to descend with a revelation by his command, unto such of his servants as he pleaseth, saying, Preach that there is no GOD, except myself; therefore fear me.					By his own behest will He cause the angels to descend with the Spirit on whom he pleaseth among his servants, bidding them, "Warn that there is no God but me; therefore fear me."
73	3	16	He hath created the heavens and the earth, to manifest his justice; far be that from him which they associate with him!					He hath created the Heavens and the Earth to set forth his truth;1 high let Him be exalted above the gods they join with Him!	1 See Sura [lxxxiv.] x. 5, n.
73	4	16	He hath created man of seed; and yet behold he is a professed disputer against the resurrection.q	q The person particularly intended in this place was Obba Ebn Khalf, who came to Mohammed with a rotten bone, and asked him whether it was possible for GOD to restore it to life.2 2 Idem.				Man hath He created from a moist germ;2 yet lo! man is an open caviller.	2 Ex gutta spermatis. Pirke Aboth iii. Unde venisti? ex guttá foetidâ. This verse is said to be an allusion to a difficulty proposed by an idolatrous Arab, who brought a carious leg-bone to Muhammad, and asked whether it could be restored to life. Compare a similar argument for the Resurrection, Tr. Sanhedrin, fol. 91 a.
73	5	16	He hath likewise created the cattle for you; from them ye have wherewith to keep yourselves warm,r and other advantages; and of them do ye also eat.	r viz., Their skins, wool, and hair, which serve you for clothing.				And the cattle! for you hath He created them: in them ye have warm garments and gainful uses; and of them ye eat:
73	6	16	And they are likewise a credit unto you,s when ye drive them home in the evening, and when ye lead them forth to feed in the morning:	s Being a grace to your court-yards, and a credit to you in the eyes of your neighbours.3 3 Idem.				And they beseem you well3 when ye fetch them home and when ye drive them forth to pasture:	3 Lit. there is beauty in them for you, i.e. they win you credit.
73	7	16	and they carry your burdens to a distant country, at which ye could not otherwise arrive, unless with great difficulty to yourselves; for your LORD is compassionate and merciful.					And they carry your burdens to lands which ye could not else reach but with travail of soul: truly your Lord is full of goodness, and merciful:
73	8	16	and he hath also created horses, and mules, and asses, that ye may ride thereon, and for an ornament unto you; and he likewise created other things which ye know not.					And He hath given you horses, mules, and asses, that ye may ride them, and for your ornament: and things of which ye have no knowledge hath he created.
73	9	16	It appertaineth unto GOD to instruct men in the right way; and there is who turneth aside from the same: but if he had pleased, he would certainly have directed you all.					Of God it is to point out "the Way." Some turn aside from it: but had He pleased, He had guided you all aright.
73	10	16	It is he who sendeth down from heaven rain water, whereof ye have to drink, and from which plants, whereon ye feed your cattle, receive their nourishment.					It is He who sendeth down rain out of Heaven: from it is your drink; and from it are the plants by which ye pasture.
73	11	16	And by means thereof he causeth corn, and olives, and palm-trees, and grapes, and all kinds of fruits, to spring forth for you. Surely herein is a sign of the divine power and wisdom unto people who consider.					By it He causeth the corn, and the olives, and the palm-trees, and the grapes to spring forth for you, and all kinds of fruits: verily, in this are signs for those who ponder.
73	12	16	And he hath subjected the night and the day to your service; and the sun, and the moon, and the stars, which are compelled to serve by his command. Verily herein are signs unto people of understanding.					And He hath subjected to you the night and the day; the sun and the moon and the stars too are subjected to you by his behest; verily, in this are signs for those who understand:
73	13	16	And he hath also given you dominion over whatever he hath created for you in the earth, distinguished by its different colour.t Surely herein is a sign unto people who reflect.	t That is, of every kind; the various colour of things being one of their chief distinctions.1 1 Idem.				And all of varied hues that He hath created for you over the earth: verily, in this are signs for those who remember.
73	14	16	It is he who hath subjected the sea unto you, that ye might eat fishu thereout, and take from thence ornamentsx for you to wear; and thou seest the ships ploughing the waves thereof, that ye may seek to enrich yourselves of his abundance, by commerce; and that ye might give thanks.	u Literally, fresh flesh; by which fish is meant, as being naturally more fresh, and sooner liable to corruption, than the flesh of birds and beasts. The expression is thought to have been made use of here the rather, because the production of such fresh food from salt water is an instance of GOD’S power.2 2 Idem. x As pearls and coral.				And He it is who hath subjected the sea to you, that ye may eat of its fresh fish, and take forth from it ornaments to wear–thou seest the ships ploughing its billows–and that ye may go in quest of his bounties, and that ye might give thanks.
73	15	16	And he hath thrown upon the earth mountains firmly rooted, lest it should move with you,y and also rivers, and paths, that ye might be directed:	y The Mohammedans suppose that the earth, when first created, was smooth and equal, and thereby liable to a circular motion as well as the celestial orbs; and that the angels asking, who could be able to stand on so tottering a frame, God fixed it the next morning by throwing the mountains on it.				And He hath thrown firm mountains on the earth, least it move with you; and rivers and paths for your guidance,
73	16	16	and he hath likewise ordained marks whereby men may know their way; and they are directed by the stars.z	z Which are their guides, not only at sea, but also on land, when they travel by night through the deserts. The stars which they observe for this purpose, are either the Pleiades, or some of those near the Pole.				And way marks. By the stars too are men guided.
73	17	16	Shall God therefore, who createth, be as he who createth not? Do ye not therefore consider?					Shall He then who hath created be as he who hath not created? Will ye not consider?
73	18	16	If ye attempt to reckon up the favors of GOD, ye shall not be able to compute their number; GOD is surely gracious and merciful;					And if ye would reckon up the favours of God, ye could not count them. Aye! God is right Gracious, Merciful!
73	19	16	and GOD knoweth that which ye conceal, and that which ye publish.					And God knoweth what ye conceal, and what ye bring to light,
73	20	16	But the idols which ye invoke, besides GOD, create nothing, but are themselves created.					While the gods whom they call on beside God, create nothing, but are themselves created:
73	21	16	They are dead, and not living; neither do they understand					Dead are they, lifeless! and they know not
73	22	16	when they shall be raised.a	a i.e., At what time they or their worshippers shall be raised to receive judgment.				When they shall be raised!
73	23	16	Your GOD is one GOD. As to those who believe not in the life to come, their hearts deny the plainest evidence, and they proudly reject the truth.					Your God is the one God: and they who believe not in a future life, have hearts given to denial, and are men of pride:–
73	24	16	There is no doubt but GOD knoweth that which they conceal and that which they discover.					Beyond a doubt God knoweth what they conceal and what they manifest:–
73	25	16	Verily he loveth not the proud.					He truly loveth not the men of pride.
73	26	16	And when it is said unto them, What hath your LORD sent down unto Mohammed? they answer, Fables of ancient times.					For when it is said to them, "What is this your Lord hath sent down?" they say, "Fables of the ancients,"–
73	27	16	Thus are they given up to error, that they may bear their own burdens without diminution on the day of resurrection, and also a part of the burdens of those whom they caused to err, without knowledge. Will it not be an evil burden which they shall bear?					That on the day of resurrection they may bear their own entire burden, and the burden of those whom they, in their ignorance, misled. Shall it not be a grievous burden for them?
73	28	16	Their predecessors devised plots heretofore: but GOD came into their building, to overthrow it from the foundations; and the roof fell on them from above, and a punishment came upon them, from whence they did not expect.b	b Some understand this passage figuratively, of God’s disappointing their wicked designs; but others suppose the words literally relate to the tower which Nimrod (whom the Mohammedans will have to be the son of Caanan, the son of Ham, and so the nephew of Cush, and not his son) built in Babel, and carried to an immense height (five thousand cubits, say some), foolishly purposing thereby to ascend to heaven and wage war with the inhabitants of that place; but God frustrated his attempt, utterly overthrowing the tower by a violent wind and earthquake.1 1 Idem, Jallalo’ddin. Vide D’Herbel. Bibl. Orient. Art. Nimrod				They who were before them did plot of old. But God attacked their building at its foundation the roof fell on them from above; and, whence they looked not for it, punishment overtook them:4	4 In allusion to Gen. xi. 1-10.
73	29	16	Also on the day of resurrection he will cover them with shame; and will say, Where are my companions, concerning whom ye disputed? Those unto whom knowledge shall have been given,c shall answer, This day shall shame and misery fall upon the unbelievers.	c viz., The prophets, and the teachers and professors of GOD’S unity; or, the angels.				On the day of resurrection, too, will He shame them. He will say, "Where are the gods ye associated with me, the subjects of your disputes?" They to whom "the knowledge" hath been given will say, Verily, this day shall shame and evil fall upon the infidels.
73	30	16	They whom the angels shall cause to die, having dealt unjustly with their own souls, shall offer to make their peaced in the article of death, saying, We have done no evil. But the angels shall reply. Yea; verily GOD well knoweth that which ye have wrought:	d Making their submission, and humbly excusing their evil actions, as proceeding from ignorance, and not from obstinacy or malice.2 2 Iidem Interp				The sinners against their own souls whom the angels shall cause to die will proffer the submission, "No evil have we done." Nay! God knoweth what ye have wrought:
73	31	16	wherefore enter the gates of hell, therein to remain forever; and miserable shall be the abode of the proud.					Enter ye therefore the gates of Hell to remain therein for ever: and horrid the abiding place of the haughty ones!
73	32	16	And it shall be said unto those who shall fear God, What hath your LORD sent down? They shall answer, Good; unto those who do right shall be given an excellent reward in this world; but the dwelling of the next life shall be better; and happy shall be the dwelling of the pious!					But to those who have feared God it shall be said, "What is this that your Lord hath awarded?" They shall say, "That which is best. To those who do good, a good reward in this present world; but better the mansion of the next, and right pleasant the abode of the God-fearing!"
73	33	16	namely gardens of eternal abode,e into which they shall enter; rivers shall flow beneath the same; therein shall they enjoy whatever they wish. Thus will GOD recompense the pious.	e Literally, gardens of Eden. See chapter 9, p. 142.				Gardens of Eden into which they shall enter; rivers shall flow beneath their shades; all they wish for shall they find therein! Thus God rewardeth those who fear Him;
73	34	16	Unto the righteous, whom the angels shall cause to die, they shall say, Peace be upon you; enter ye into paradise, as a reward for that which ye have wrought.					To whom, as righteous persons, the angels shall say, when they receive their souls, "Peace be on you! Enter Paradise as the meed of your labours."
73	35	16	Do the unbelievers expect any other than that the angels come unto them, to part their souls from their bodies; or that the sentence of thy LORD come to be executed on them? So did they act who were before them; and GOD was not unjust towards them in that he destroyed them; but they dealt unjustly with their own souls:					What can the infidels expect but that the angels of death come upon them, or that a sentence of thy Lord take effect? Thus did they who flourished before them. God was not unjust to them, but to their ownselves were they unjust;
73	36	16	the evils of that which they committed reached them; and the divine judgment which they scoffed at fell upon them.					And the ill which they had done recoiled upon them, and that which they had scoffed at encompassed them round about.
73	37	16	The idolaters say, If GOD had pleased, we had not worshipped anything besides him, neither had our fathers: neither had we forbidden anything, without him.f So did they who were before them. But is the duty of the apostles any other than public preaching?	f This they spoke of in a scoffing manner, justifying their idolatry and superstitious abstaining from certain cattle,3 by pretending, that had these things been disagreeable to GOD, he would not have suffered them to be practised. 3 See chapter 6, p. 102, &c.				They who have joined other gods with God say, "Had He pleased, neither we nor our fathers had worshipped aught but him; nor should we, apart from him, have forbidden aught." Thus acted they who were before them. Yet is the duty of the apostles other than public preaching?
73	38	16	We have heretofore raised up in every nation an apostle to admonish them, saying, Worship GOD, and avoid TAGHUT.g And of them there were some whom GOD directed, and there were others of them who were decreed to go astray. Wherefore go through the earth, O tribe of Koreish, and see what hath been the end of those who accused their apostles of imposture.	g See chapter 2, p. 28.				And to every people have we sent an apostle saying:–Worship God and turn away from Taghout.5 Some of them there were whom God guided, and there were others decreed to err. But go through the land and see what hath been the end of those who treated my apostles as liars!	5 An Arabian idol.
73	39	16	If thou, O prophet, dost earnestly wish for their direction; verily GOD will not direct him whom he hath resolved to lead into error; neither shall they have any helpers.					If thou art anxious for their guidance, know that God will not guide him whom He would lead astray, neither shall they have any helpers.
73	40	16	And they swear most solemnly by GOD, saying, GOD will not raise the dead. Yea; the promise thereof is true: but the greater part of men know it not.					And they swear by God with their most sacred oath that "God will never raise him who once is dead." Nay, but on Him is a promise binding, though most men know it not,–
73	41	16	He will raise them that he may clearly show them the truth concerning which they now disagree, and that the unbelievers may know that they are liars.					That He may clear up to them the subject of their disputes, and that the infidels may know that they are liars.
73	42	16	Verily our speech unto anything, when we will the same, is, that we only say unto it, Be; and it is.					Our word to a thing when we will it, is but to say, "Be," and it is.6	6 Ps. xxxv. 9.
73	43	16	As for those who have fled their country for the sake of GOD, after they had been unjustly persecuted;h we will surely provide them an excellent habitation in this world, but the reward of the next life shall be greater; if they knew it.i	h Some suppose the prophet and the companions of his flight in general, are here intended: others suppose that those are particularly meant in this place, who, after Mohammed’s departure, were imprisoned at Mecca on account of their having embraced his religion, and suffered great persecution from the Koreish; as, Belâl, Soheib, Khabbab, Ammâr, Abes, Abu’l Jandal, and Sohail.1 1 Al Beidâwi. i It is uncertain whether the pronoun they relates to the infidels, or to the true believers. If to the former, the consequence would be, that they they would be desirous of attaining to the happiness of the Mohajerîn, by professing the same faith; if to the latter, the knowledge of this is urged as a motive to patience and perseverance.2 2 Idem.				And as to those who when oppressed have fled their country for the sake of God, we will surely provide them a goodly abode in this world, but greater the reward of the next life, did they but know it
73	44	16	They who persevere patiently, and put their trust in their LORD, shall not fail of happiness in this life and in that which is to come.					They who bear ills with patience and put their trust in the Lord!
73	45	16	We have not sent any before thee, as our apostles, other than men,j unto whom we spake by revelation. Inquire therefore of those who have the custody of the scriptures, if ye know not this to be truth.	j See chapter 7, p. 110, note r; chapter 12, p. 189, &c.	Kitáb-i-Íqán, part II, paragraph 212, p. 192 link Gems of Divine Mysteries, p. 20, paragraph 25 link	Ask ye, therefore, of them that have the custody of the Scriptures, if ye know it not. BWC: Ask ye, therefore, of them that have the custody of the Scriptures, if ye know it not.		None have we sent before thee but men inspired ask of those who have Books of Monition,7 if ye know it not–	7 Lit. the family of the admonition, i.e. Jews and Christians versed in the Pentateuch and Gospel.
73	46	16	We sent them with evident miracles, and written revelations; and we have sent down unto thee this Korân,k that thou mayest declare unto mankind that which hath been sent down unto them, and that they may consider.	k Literally, this admonition.3 3 See the Prelim. Disc. Sect. III. p. 44.				With proofs of their mission and Scriptures: and to thee have we sent down this Book of Monition that thou mayest make clear to men what hath been sent down to them, and that they may ponder it.
73	47	16	Are they who have plotted evil against their prophet secure that GOD will not cause the earth to cleave under them, or that a punishment will not come upon them, from whence they do not expect;					What! Are they then who have plotted mischiefs, sure that God will not cause the earth to cleave under them? or that a chastisement will not come upon them whence they looked not for it?
73	48	16	or that he will not chastise them while they are busied in travelling from one place to another, and in traffic? (for they shall not be able to elude the power of God,)					Or that He will not seize upon them in their comings and goings, while they shall not be able to resist him?
73	49	16	or that he will not chastise them by a gradual destruction? But your LORD is truly gracious and merciful in granting you respite.					Or that he will not seize them with some slowly wasting scourge? But verily your Lord is Good, Gracious.
73	50	16	Do they not consider the things which GOD hath created; whose shadows are cast on the right hand and on the left, worshipping God,l and become contracted?	l See chapter 13, p. 182, note c.				Have they not seen how everything which God hath created turneth its shadow right and left, prostrating itself before God in all abasement?
73	51	16	Whatever moveth both in heaven and on earth worshippeth GOD, and the angels also; and they are not elated with pride, so as to disdain his service:					And all in the Heavens and all on the Earth, each thing that moveth, and the very angels, prostrate them in adoration before God, and are free from pride;
73	52	16	they fear their LORD, who is exalted above them, and perform that which they are commanded.					They fear their Lord who is above them, and do what they are bidden:
73	53	16	GOD said, Take not unto yourselves two gods; for there is but one GOD: and revere me.					For God hath said, "Take not to yourselves two gods, for He is one God: me, therefore! yea, me revere!
73	54	16	Unto him belongeth whatsoever is in heaven and on earth; and unto him is obedience eternally due. Will ye therefore fear any besides GOD?					All in the Heavens and in the Earth is His! His due unceasing service! Will ye then fear any other than God?
73	55	16	Whatever favors ye have received are certainly from GOD; and when evil afflicteth you, unto him do ye make your supplication;					And all your blessings are assuredly from God: then, when trouble befalleth you, to Him ye turn for help:
73	56	16	yet when he taketh the evil from off you, behold, a part of you give a companion unto their LORD,					Then when He relieveth you of the trouble, lo! some of you join associates with your Lord:–
73	57	16	to show their ingratitude for the favors we have bestowed on them. Delight yourselves in the enjoyments of this life: but hereafter shall ye know that ye cannot escape the divine vengeance.					To prove how thankless are they for our gifts! Enjoy yourselves then: but in the end ye shall know the truth.
73	58	16	And they set apart unto idols which have no knowledge,m a part of the food which we have provided for them. By GOD, ye shall surely be called to account for that which ye have falsely devised.	m Or, which they know not; foolishly imagining that they have power to help them, or interest with GOD to intercede for them. As to the ancient Arabs setting apart a certain portion of the produce of their lands for their idols, and their superstitions abstaining from the use of certain cattle, in honour to the same, see chapter 5, p. 86, and chapter 6, p. 102, and the notes there.				And for idols, of which they know nothing, they set apart a share of our bounties! By God ye shall be called to account for your devices!
73	59	16	They attribute daughters unto GODn (far be it from him!) but unto themselves children of the sex which they desire.o	n See the Prelim. Disc. p. 14. Al Beidâwi says, that the tribes of Khozâah and Kenâna, in particular, used to call the angels the daughters of GOD. o viz., Sons: for the birth of a daughter was looked on as a kind of misfortune among the Arabs; and they often used to put them to death by burying them alive.1 1 See chapter 81.				And they ascribe daughters unto God! Glory be to Him! But they desire them not for themselves:8	8 The idolatrous Arabians regarded Angels as females and daughters of God. But their own preference was always for male offspring. Thus Rabbinism teaches that to be a woman is a great degradation. The modern Jew says in his Daily Prayers, fol. 5, 6, "Blessed art thou, O Lord our God! King of the Universe! who hath not made me a woman."
73	60	16	And when any of them is told the news of the birth of a female, his face becometh black,p and he is deeply afflicted:	p i.e., Clouded with confusion and sorrow.				For when the birth of a daughter is announced to any one of them, dark shadows settle on his face, and he is sad:
73	61	16	he hideth himself from the people, because of the ill tidings which have been told him; considering within himself whether he shall keep it with disgrace, or whether he shall bury it in the dust. Do they not make an ill judgment?					He hideth him from the people because of the ill tidings: shall he keep it with disgrace or bury it in the dust?9 Are not their judgments wrong?	9 See Sura lxxxi. 8, p. 45. It is said that the only occasion on which Othman ever shed a tear was when his little daughter, whom he was burying alive, wiped the dust of the grave-earth from his beard.
73	62	16	Unto those who believe not in the next life, the similitude of evil ought to be applied, and unto GOD the most sublime similitude:q for he is mighty and wise.	q This passage condemns the Meccans’ injudicious and blasphemous application of such circumstances to GOD as were unworthy of him, and not only derogatory to the perfections of the Deity, but even disgraceful to man; while they arrogantly applied the more honourable circumstances to themselves.				To whatever is evil may they be likened who believe not in a future life;10 but God is to be likened to whatever is loftiest: for He is the Mighty, the Wise.	10 Lit. the likeness of evil to those, etc.
73	63	16	If GOD should punish men for their iniquity, he would not leave on the earth any moving thing: but he giveth them respite unto an appointed time; and when their time shall come, they shall not be respited an hour, neither shall their punishment be anticipated.		Kitáb-i-Íqán, part II, paragraph 182, p. 170 link The Seven Valleys (Valley of Unity, within pp. 17-29) link	If God should chastise men for their perverse doings, He would not leave upon the earth a moving thing! But to an appointed time doth He respite them. MG: Should God punish men for their perverse doings, He would not leave on earth a moving thing! But to an appointed term doth He respite them....		Should God punish men for their perverse doings, he would not leave on earth a moving thing! but to an appointed term doth He respite them; and when their term is come, they shall not delay or advance it an hour.
73	64	16	They attribute unto GOD that which they dislike themselves,r and their tongues utter a lie; namely, that the reward of paradise is for them. There is no doubt but that the fire of hell is prepared for them, and that they shall be sent thither before the rest of the wicked.	r By giving him daughters, and associates in power and honour; by disregarding his messengers; and by setting apart the better share of the presents and offerings for their idols, and the worse for him.2 2 Al Beidâwi				Yet what they loathe themselves do they assign to God; and their tongues utter the lie, that theirs shall be a goodly lot. But beyond a doubt is it that the fire awaiteth them, and that they shall be the first sent into it.
73	65	16	By GOD, we have heretofore sent messengers unto the nations before thee: but Satan prepared their works for them; he was their patron in this world,s and in that which is to come they shall suffer a grievous torment.	s Or, He is the patron of them (viz. the Koreish) this day, &c.				By God we have sent Apostles to nations before thee, but Satan prepared their work for them, and this day is he their liege; and a woeful punishment doth await them.
73	66	16	We have not sent down the book of the Koran unto thee, for any other purpose, than that thou shouldest declare unto them that truth concerning which they disagree; and for a direction and mercy unto people who believe.					And we have sent down the Book to thee only, that thou mightest clear up to them the subject of their wranglings, and as a guidance and a mercy to those who believe.
73	67	16	GOD sendeth down water from heaven, and causeth the earth to revive after it hath been dead. Verily herein is a sign of the resurrection unto people who hearken.					And God sendeth down water from Heaven, and by it giveth life to the Earth after it hath been dead: verily, in this is a sign to those who hearken.
73	68	16	Ye have also in cattle an example of instruction: we give you to drink of that which is in their bellies; a liquor between digested dregs, and blood;t namely, pure milk,u which is swallowed with pleasure by those who drink it.	t The milk consisting of certain particles of the blood, supplied from the finer parts of the ailment. Ebn Abbas says, that the grosser parts of the food subside into excrement, and that the finer parts are converted into milk, and the finest of all into blood. u Having neither the colour of the blood, nor the smell of the excrements.				Ye have also teaching from the cattle. We give you drink of the pure milk, between dregs and blood, which is in their bellies; the pleasant beverage of them that quaff it.
73	69	16	And of the fruits of palm-trees, and of grapes, ye obtain an inebriating liquor, and also good nourishment.x Verily herein is a sign unto people who understand.	x Not only wine, which is forbidden, but also lawful food, as dates, raisins, a kind of honey flowing from the dates, and vinegar. Some have supposed that these words allow the moderate use of wine; but the contrary is the received opinion. 1 See chapter 2, p. 23.				And among fruits ye have the palm and the vine, from which ye get wine and healthful nutriment: in this, verily, are signs for those who reflect.
73	70	16	Thy LORD spake by inspiration unto the bee, saying, Provide thee housesy in the mountains, and in the trees, and of those materials wherewith men build hives for thee:	y So the apartments which the bee builds are here called, because of their beautiful workmanship, and admirable contrivance, which no geometrician can excel.2 2 Al Beidâwi.				And thy Lord hath taught the BEE, saying: "Provide thee houses in the mountains, and in the trees, and in the hives which men do build thee:
73	71	16	then eat of every kind of fruit, and walk in the beaten paths of thy LORD.z There proceedeth from their bellies a liquor of various colours,a wherein is a medicine for men.b Verily herein is a sign unto people who consider.	z i.e., The ways through which, by GOD’S power, the bitter flowers passing the bee’s stomach become money; or, the methods of making honey, which he has taught her by instinct; or else the ready way home from the distant places to which that insect flies.3 3 Idem. a viz., Honey; the colour of which is very different, occasioned by the different plants on which the bees feed; some being white, some yellow, some red, and some black.4 4 Idem. b The same being not only good food, but a useful remedy in several distempers, particularly those occasioned by phlegm. There is a story, that a man came once to Mohammed, and told him that his brother was afflicted with a violent pain in his belly: upon which the prophet bade him give him some honey. The fellow took his advice; but soon after coming again, told him that the medicine had done his brother no manner of service: Mohammed answered, Go and give him more honey, for God speaks truth, and thy brother’s belly lies. And the dose being repeated, the man, by GOD’S mercy, was immediately cured.5 5 Idem.	The Seven Valleys (Preamble, part one and part two) (two parts) link	Then feed on every kind of fruit. walk the beaten paths of thy Lord		Feed, moreover, on every kind of fruit, and walk the beaten paths of thy Lord." From its belly cometh forth a fluid of varying hues,11 which yieldeth medicine to man. Verily in this is a sign for those who consider.	11 The Arabs are curious in and fond of honey: Mecca alone affords eight or nine varieties–green, white, red, and brown. Burton's Pilgr. iii. 110.
73	72	16	GOD hath created you, and he will hereafter cause you to die: and some of you shall have his life prolonged to a decrepit age, so that he shall forget whatever he knew; for GOD is wise and powerful.					And God hath created you; by and bye will he take you to himself; and some among you will he carry on to abject old age, when all that once was known is known no longer. Aye, God is Knowing, Powerful.
73	73	16	GOD causeth some of you to excel others in worldly possessions: yet they who are caused to excel do not give their wealth unto the slaves whom their right hands possess, that they may become equal sharers therein.c Do they therefore deny the beneficence of GOD?	c These words reprove the idolatrous Meccans, who could admit created beings to a share of the divine honour, though they suffered not their slaves to share with themselves to what GOD had bestowed on them.6 6 Idem.				And God hath abounded to some of you more than to others in the supplies of life; yet they to whom He hath abounded, impart not thereof to the slaves whom their right hands possess, so that they may share alike. What! will they deny, then, that these boons are from God?
73	74	16	GOD hath ordained you wives from among yourselves,d and of your wives hath granted you children and grand-children; and hath bestowed on you good things for food. Will they therefore believe in that which is vain, and ungratefully deny the goodness of GOD?	d That is, of your own nations and tribes. Some think the formation of Eve from Adam is here intended.				God, too, hath given you wives of your own race, and from your wives hath He given you sons and grandsons, and with good things hath he supplied you. What, will they then believe in vain idols? For God's boons they are ungrateful!
73	75	16	They worship, besides GOD, idols which possess nothing wherewith to sustain them, either in heaven, or on earth; and have no power.					And they worship beside God those who neither out of the Heavens or Earth can provide them a particle of food, and have no power in themselves!
73	76	16	Wherefore liken not anything unto GOD:e for GOD knoweth, but ye know not.	e Or propound no similitudes or comparisons between him and his creatures. One argument the Meccans employed in defence of their idolatry, it seems, was, that the worship of inferior deities did honour to GOD; in the same manner as the respect showed to the servants of a prince does honour to the prince himself.7 7 Idem.				Make no comparisons, therefore, with God.12 Verily, God hath knowledge, but ye have not.	12 Ex. xx. 4.
73	77	16	GOD propoundeth as a parable a possessed slave, who hath power over nothing, and him on whom we have bestowed a good provision from us, and who giveth alms thereout both secretly and openly:f shall these two be esteemed equal? GOD forbid! But the greater part of men know it not.	f The idols are here likened to a slave, who is so far from having anything of his own, that he is himself in the possession of another; whereas GOD is as a rich free man, who provideth for his family abundantly, and also assisteth others who have need, both in public, and in private.8 8 Idem, Jallalo’ddin.				God maketh comparison between a slave13 the property of his lord, who hath no power over anything, and a free man whom we have ourselves supplies, and who giveth alms therefrom both in secret and openly. Shall they be held equal? No: praise be to God! But most men know it not.	13 The slave, and the dumb in verse following, are the idols.
73	78	16	GOD also propoundeth as a parable two men; one of them born dumb, who is unable to do or understand anything, but is a burden unto his master; whithersoever he shall send him, he shall not return with any good success: shall this man, and he who hath his speech and understanding, and who commandeth that which is just, and followeth the right way, be esteemed equal?g	g The idol is here again represented under the image of one who, by a defect in his senses, is a useless burthen to the man who maintains him; and GOD, under that of a person completely qualified either to direct or to execute any useful undertaking. Some suppose the comparison is intended of a true believer and an infidel.				God setteth forth also a comparison between two men, one of whom is dumb from his birth, and hath no power over anything, and is a burden to his lord: send him where he will, he cometh not back with success. Shall he and the man who enjoineth what is just, and keepeth in the straight path, be held equal?
73	79	16	Unto GOD alone is the secret of heaven and earth known. And the business of the last hourh shall be only as the twinkling of an eye, or even more quick: for GOD is almighty.	h That is, The resurrection of the dead.				God's are the secrets of the Heavens and of the Earth! and the business of the last hour will be but as the twinkling of an eye, or even less. Yes! for all things is God Potent.
73	80	16	GOD hath brought you forth from the wombs of your mothers; ye knew nothing, and he gave you the senses of hearing and seeing, and understandings, that ye might give thanks.					God hath brought you out of your mothers' wombs devoid of all knowledge; but hath given you hearing, and sight, and heart, that haply ye might render thanks.
73	81	16	Do they not behold the fowls which are enabled to fly in the open firmament of heaven? none supporteth them except GOD. Verily herein are signs unto people who believe.					Have they never looked up at the birds subjected to Him in Heaven's vault? None holdeth them in hand but God! In this are signs for those who believe.
73	82	16	GOD hath also provided you houses for habitations for you; and hath also provided you tents of the skins of cattle, which ye find light to be removed on the day of your departure to new quarters, and easy to be pitched on the day of your sitting down therein: and of their wool, and their fur, and their hair, hath he supplied you with furniture and household-stuff for a season.					And God hath given you tents to dwell in: and He hath given you the skins of beasts for tents, that ye may find them light when ye shift your quarters, or when ye halt; and from their wool and soft fur and hair, hath He supplied you with furniture and goods for temporary use.
73	83	16	And GOD hath provided for you, of that which he hath created, conveniences to shade you from the sun,i and he hath also provided you places of retreat in the mountains,j and he hath given you garments to defend you from the heat,k and coats of mail to defend you in your wars. Thus doth he accomplish his favor towards you, that ye may resign yourselves unto him.	i As trees, houses, tents, mountains, &c. j viz., Caves and grottos, both natural and artificial. k Al Beidâwi says, that one extreme, and that the most insupportable in Arabia, is here put for both; but Jallalo’ddin supposes that by heat we are in this place to understand cold.				And from the things which He hath created, hath God provided shade for you, and hath given you the mountains for places of shelter, and hath given you garments to defend you from the heat, and garments to defend you in your wars. Thus doth He fill up the measure of His goodness towards you, that you may resign yourselves to Him.
73	84	16	But if they turn back, verily thy duty is public preaching only.					But if they turn their backs, still thy office is only plain spoken preaching.
73	85	16	They acknowledge the goodness of GOD, and afterwards they deny the same;l but the greater part of them are unbelievers.m	l Confessing God to be the author of all the blessings they enjoy; and yet directing their worship and thanks to their idols, by whose intercession they imagine blessings are obtained. m Absolutely denying GOD’S providence, either through ignorance or perverseness.				They own the goodness of God–then they disown it–and most of them are infidels.
73	86	16	On a certain day we will raise a witness out of every nation:n then they who shall have been unbelievers shall not be suffered to excuse themselves, neither shall they be received into favor.	n See chapter 4, p. 59, note z.				But one day, we will raise up a witness out of every nation: them shall the infidels have no permission to make excuses, and they shall find no favour.
73	87	16	And when they who shall have acted unjustly shall see the torment prepared for them; (it shall not be mitigated unto them, neither shall they be respited):					And when they who have acted thus wrongly shall behold their torment, it shall not be made light to them, nor will God deign to look upon them.
73	88	16	and when those who shall have been guilty of idolatry shall see their false gods,o they shall say, O LORD, these are our idols which we invoked, besides thee. But they shall return an answer unto them, saying, Verily ye are liars.p	o Literally, Their companions. p For that we are not the companions of GOD, as ye imagined; neither did ye really serve us, but your own corrupt affections and lusts; nor yet were ye led into idolatry by us, but ye fell into it of your own accord.1 1 Al Beidâwi.				And when they who had joined associates with God shall see those their associate-gods, they shall say, "O our Lord! these are our associate-gods whom we called upon beside Thee." But they shall retort on them, "Verily, ye are liars."
73	89	16	And on that day shall the wicked offer submission unto GOD; and the false deities which they imagined shall abandon them.					And on that day shall they proffer submission to God; and the deities of their own invention shall vanish from them.
73	90	16	As for those who shall have been infidels, and shall have turned aside others from the way of GOD, we will add unto them punishment upon punishment because they have corrupted others.					As for those who were infidels and turned others aside from the way of God, to them we will add punishment on punishment for their corrupt doings.
73	91	16	On a certain day we will raise up in every nation a witness against them, from among themselves; and we will bring thee, O Mohammed, as a witness against these Arabians. We have sent down unto thee the book of the Koran, for an explication of everything necessary both as to faith and practice, and a direction, and mercy, and good tidings unto the Moslems.					And one day we will summon up in every people a witness against them from among themselves; and we will bring thee up as a witness against these Meccans: for to thee have we sent down the Book which cleareth up everything, a guidance, and mercy, and glad tidings to those who resign themselves to God (to Muslims).
73	92	16	Verily GOD commandeth justice, and the doing of good, and the giving unto kindred what shall be necessary; and he forbiddeth wickedness, and iniquity, and oppression: he admonisheth you that ye may remember.q	q This verse, which was the occasion of the conversion of Othmân Ebn Matûn, the commentators say, containeth the whole which it is a man’s duty either to perform or to avoid; and is alone a sufficient demonstration of what is said in the foregoing verse. Under the three things here commanded, they understand the belief of GOD’S unity, without inclining to atheism, on the one hand, or polytheism, on the other; obedience to the commands of God; and charity towards those in distress. And under the three things forbidden, they comprehend all corrupt and carnal affections; all false doctrines and heretical opinions; and all injustice towards man.2 2 Idem.	The Secret of Divine Civilization, p. 95 link	MG: Verily, God enjoineth justice and the doing of good ... and He forbiddeth wickedness and oppression. He warneth you that haply ye may be mindful.		Verily, God enjoineth justice and the doing of good and gifts to kindred, and he forbiddeth wickedness and wrong and oppression. He warneth you that haply ye may be mindful.
73	93	16	Perform your covenant with GOD,r when ye enter into covenant with him; and violate not your oaths, after the ratification thereof; since ye have made GOD a witness over you. Verily GOD knoweth that which ye do.	r By persevering in his true religion. Some think that the oath of fidelity taken to Mohammed by his followers is chiefly intended here.				Be faithful in the covenant of God when ye have covenanted, and break not your oaths after ye have pledged them: for now have ye made God to stand surety for you. Verily, God hath knowledge of what ye do.
73	94	16	And be not like unto her who undoeth that which she hath spun, untwisting it after she hath twisted it strongly;s taking your oaths between you deceitfully, because one party is more numerous than another party.t Verily GOD only tempteth you therein; and he will make that manifest unto you, on the day of resurrection, concerning which ye now disagree.	s Some suppose that a particular woman is meant in this passage, who used (like Penelope) to undo at night the work that she had done in the day. Her name, they say, was Reita Bint Saad Ebn Teym, of the tribe of Koreish.3 3 Idem. t Of this insincerity in their alliances the Koreish are accused; it being usual with them, when they saw the enemies of their confederates to be superior in force, to renounce their league with their old friends, and strike up one with the others.4 4 Idem.				And, because you are a more numerous people than some other people, be not like her who unravelleth the thread which she had strongly spun, by taking your oaths with mutual perfidy. God is making trial of you in this: and in the day of resurrection he will assuredly clear up to you that concerning which ye are now at variance.
73	95	16	If GOD had pleased, he would surely have made you one people:u but he will lead into error whom he pleaseth, and he will direct whom he pleaseth; and ye shall surely give an account of that which ye have done.	u Or, of one religion.				Had God pleased, He could have made you one people: but He causeth whom He will to err, and whom He will He guideth: and ye shall assuredly be called to account for your doings.
73	96	16	Therefore take not your oaths between you deceitfully lest your foot slip, after it hath been steadfastly fixed, and ye taste evil in this life, for that ye have turned aside from the way of GOD; and ye suffer a grievous punishment in the life to come.					Therefore take not your oaths with mutual fraud, lest your foot slip after it hath been firmly fixed, and ye taste of evil because ye have turned others aside from the way of God, and great be your punishment.
73	97	16	And sell not the covenant of GOD for a small price;x for with GOD is a better recompense prepared for you, if ye be men of understanding.	x That is, Be not prevailed on to renounce your religion, or your engagements with your prophet, by any promises or gifts of the infidels. For, it seems, the Koreish, to tempt the poorer Moslems to apostatize, made them offers, not very considerable indeed, but such as they imagined might be worth their acceptance.5 5 Idem.				And barter not the covenant of God for a mean price; for with God is that which is better for you, if ye do but understand.
73	98	16	That which is with you will fail; but that which is with GOD is permanent: and we will surely reward those who shall persevere, according to the utmost merit of their actions.					All that is with you passeth away, but that which is with God abideth. With a reward meet for their best deeds will we surely recompense those who have patiently endured.
73	99	16	Whoso worketh righteousness, whether he be male or female, and is a true believer, we will surely raise him to a happy life; and we will give them their reward, according to the utmost merit of their actions.		Gems of Divine Mysteries, p. 48, paragraph 65 link	BWC: Him will We surely quicken to a blessed life.		Whoso doeth that which is right, whether male or female, if a believer, him will we surely quicken to a happy life, and recompense them with a reward meet for their best deeds.
73	100	16	When thou readest the Koran, have recourse unto GOD, that he may preserve thee from Satan driven away with stones;y	y Mohammed one day reading in the Korân, uttered a horrid blasphemy, to the great scandal of those who were present, as will be observed in another place;1 to excuse which he assured them that those words were put into his mouth by the devil; and to prevent any such accident for the future, he is here taught to beg GOD’S protection before he entered on that duty.2 Hence the Mohammedans, before they begin to read any part of this book, repeat these words, I have recourse unto God for assistance against Satan driven away with stones. 1 In not. ad cap. 22. 2 Jallalo’ddin, Al Beidâwi, Yahya, &c.				When thou readest the Koran, have recourse to God for help against Satan the stoned,14	14 See Sura [xcvii.] iii. 34, and n. 1, p. 114.
73	101	16	he hath no power over those who believe, and who put confidence in their LORD;					For no power hath he over those who believe, and put their trust in their Lord,
73	102	16	but his power is over those only who take him for their patron, and who give companions unto God.					But only hath he power over those who turn away from God, and join other deities with Him.
73	103	16	When we substitute in the Koran an abrogating verse in lieu of a verse abrogated (and GOD best knoweth the fitness of that which he revealeth), the infidels say, Thou art only a forger of these verses: but the greater part of them know not truth from falsehood.					And when we change one (sign) verse for another, and God knoweth best what He revealeth, they say, "Thou art only a fabricator." Nay! but most of them have no knowledge.
73	104	16	Say, The holy spiritz hath brought the same down from thy LORD with truth; that he may confirm those who believe, and for a direction and good tidings unto the Moslems.	z viz., Gabriel. See chapter 2, p. 10.				SAY: The Holy Spirit15 hath brought it down with truth from thy Lord, that He may stablish those who have believed, and as guidance and glad tidings to the Muslims.	15 Gabriel.
73	105	16	We also know that they say, Verily, a certain man teacheth him to compose the Koran. The tongue of the person unto whom they incline is a foreign tongue; but this, wherein the Koran is written, is the perspicuous Arabic tongue.a	a This was a great objection made by the Meccans to the authority of the Korân; for when Mohammed insisted, as a proof of its divine original, that it was impossible a man so utterly unacquainted with learning as himself could compose such a book, they replied, that he had one or more assistants in the forgery; but as to the particular person or persons suspected of this confederacy, the traditions differ. One says it was Jabar, a Greek, servant to Amer Ebn al Hadrami, who could read and write well;3 another, that they were Jabar and Yesâr, two slaves who followed the trade of sword-cutlers at Mecca, and used to read the pentateuch and gospel, and had often Mohammed for their auditor, when he passed that way.4 Another tells us, it was one Aïsh, or Yâïsh, a domestic of al Haweiteb Ebn Abd al Uzza, who was a man of some learning, and had embraced Mohammedism.5 Another supposes it was one Kais, a Christian, whose house Mohammed frequented;6 another, that it was Addâs, a servant of Otba Ebn Rabîa;7 and another, that it was Salmân the Persian.8 According to some Christian writers,9 Abdallah Ebn Salâm, the Jew who was so intimate with Mohammed (named by one, according to the Hebrew dialect, Abdias Ben Salon and by another, Abdala Celen), was assisting to him in the compiling his pretended revelations. This Jew Dr. Prideaux confounds with Salmân the Persian, who was a very different man, as a late author10 has observed before me; wherefore, and for that we may have occasion to speak of Salmân hereafter, it may be proper to add a brief extract of his story as told by himself. He was of a good family of Ispahan, and, in his younger years, left the religion of his country to embrace Christianity; and travelling into Syria, was advised by a certain monk of Amuria to go into Arabia, where a prophet was expected to arise about that time, who should establish the religion of Abraham; and whom he should know, among other things, by the seal of prophecy between his shoulders. Salmân performed the journey, and meeting with Mohammed at Koba, where he rested in his flight to Medina, soon found him to be the person he sought, and professed Islâm.11 The general opinion of the Christians, however is, that the chief help Mohammed had in the contriving his Korân, was from a Nestorian monk named Sergius, supposed to be the same person with the monk Boheira, with whom Mohammed in his younger years had some conference, at Bosra, a city of Syria Damascena, where that monk resided.12 To confirm which supposition, a passage has been produced from an Arab writer,1 who says that Boheira’s name in the books of the Christians, is Sergius; but this is only a conjecture; and another2 tells us, his true name was Saïd, or Felix, and his surname Boheira. But be that as it will, if Boheira and Sergius were the same man, I find not the least intimation in the Mohammedan writers that he ever quitted his monastery to go into Arabia (as is supposed by the Christians); and his acquaintance with Mohammed at Bosra was too early to favour the surmise of his assisting him in the Korân, which was composed long after; though Mohammed might, from his discourse, gain some knowledge of Christianity and of the scriptures, which might be of use to him therein. From the answer given in this passage of the Korân to the objection of the infidels, viz., that the person suspected by them to have a hand in the Korân spoke a foreign language, and therefore could not, with any face of probability, be supposed to assist in a composition written in the Arabic tongue, and with so great elegance, it is plain this person was no Arabian. The word Ajami, which is here used, signifies any foreign or barbarous language in general; but the Arabs applying it more particularly to the Persian, it has been thence concluded by some that Salmân was the person; however, if it be true that he came not to Mohammed till after the Hejra, either he could not be the man here intended, or else this verse must have been revealed at Medina, contrary to the common opinion. 3 Al Zamakhshari, Al Beidâwi, Yahya. 4 Al Zamakh., Al Beidâwi. See Prid. Life of Mah. p. 32. 5 Iidem. 6 Jallalo’ddin. 7 Al Zamakh., Yahya. 8 Al Zamakh., Al Beidâwi. 9 Ricardi Confut. Legis Saracenicæ, c. 13. Joh. Andreas, de Confus. Sectæ Mahometanæ, c. 2 See Prid. Life of Mah. pp. 33, 34. 10 Gagnier not. in Abulf. Vit. Moh. p. 74. 11 Ex Ebn Ishak. Vide Gagnier, ibid 12 See Prid. ubi sup. p. 35, &c. Gagnier, ubi sup. pp. 10, 11. Marrac. de Alcor. p. 37. 1 Al Masudi. 2 Abu’l Hasan al Becri in Korân.				We also know that they say, "Surely a certain person teacheth him." But the tongue of him at whom they hint is foreign,16 while this Koran is in the plain Arabic.	16 This passage has been supposed to refer to Salman the Persian. He did not, however, embrace Islam till a much later period, at Medina. Nöld. p. 110. Mr. Muir thinks that it may refer to Suheib, son of Sinan, "the first fruits of Greece," as Muhammad styled him, who, while yet a boy, had been carried off by some Greeks as a slave, from Mesopotamia to Syria, brought by a party of the Beni Kalb, and sold to Abdallah ibn Jodda'ân of Mecca. He became rich, and embraced Islam. Dr. Sprenger thinks the person alluded to may have been Addas, a monk of Nineveh, who had settled at Mecca. Life of M. p. 79.
73	106	16	Moreover as for those who believe not the signs of GOD, GOD will not direct them, and they shall suffer a painful torment:					As for those who believe not in the signs of God, God will not guide them, and a sore torment doth await them.
73	107	16	verily they imagine a falsehood who believe not in the signs of GOD, and they are really the liars.					Surely they invent a lie who believe not in the signs of God–and they are the liars.
73	108	16	Whoever denieth GOD, after he hath believed, except him who shall be compelled against his will, and whose heart continueth steadfast in the faith, shall be severely chastised:b but whoever shall voluntarily profess infidelity, on those shall the indignation of GOD fall, and they shall suffer a grievous punishment.	b These words were added for the sake of Ammâr Ebn Yaser, and some others, who being taken and tortured by the Koreish, renounced their faith out of fear, though their hearts agreed not with their mouths.3 It seems Ammâr wanted the constancy of his father and mother, Yâser, and Sommeya, who underwent the like trial at the same time with their son, and resolutely refusing to recant, were both put to death, the infidels tying Sommeya between two camels, and striking a lance through her privy parts.4 When news was brought to Mohammed, that Ammâr had denied the faith, he said, it could not be, for that Ammâr was full of faith from the crown of his head to the sole of his foot, faith being mixed and incorporated with his very flesh and blood; and when Ammâr himself came weeping to the prophet, he wiped his eyes, saying, What fault was it of thine, if they forced thee? But though it be here said, that those who apostatize in appearance only, to avoid death or torments, may hope for pardon from GOD, yet it is unanimously agreed by the Mohammedan doctors, to be much more meritorious and pleasing in the sight of GOD, courageously and nobly to persist in the true faith, and rather to suffer death itself than renounce it, even in words. Nor did the Mohammedan religion want its martyrs, in the strict sense of the word; of which I will here give two instances, besides the above-mentioned. One is that of Khobaib Ebn Ada, who being perfidiously sold to the Koreish, was by them put to death in a cruel manner, by mutilation, and cutting off his flesh piecemeal; and being asked, in the midst of his tortures, whether he did not wish Mohammed was in his place, answered I would not wish to be with my family, my substance, and my children, on condition that Mohammed was only to be pricked with a thorn.5 The other is that of a man who was put to death by Moseilama, on the following occasion. That false prophet having taken two of Mohammed’s followers, asked one of them, what he said of Mohammed? the man answered, That he was the apostle of God: And what sayest thou of me? added Moseilama; to which he replied, Thou also art the apostle of God; whereupon he was immediately dismissed in safety. But the other, having returned the same answer to the former question, refused to give any to the last, though required to do it three several times, but pretended to be deaf, and was therefore slain. It is related that Mohammed, when the story of these two men was told him, said, The first of them threw himself on God’s mercy; but the latter professed the truth; and he shall find his account in it.6 3 Al Beidâwi, Al Zamakh., Yahya. 4 Al Beidâwi. 5 Ebn Shohnah. 6 Al Beidâwi.				Whoso, after he hath believed in God denieth him, if he were forced to it and if his heart remain steadfast in the faith, shall be guiltless:17 but whoso openeth his breast to infidelity–on such shall be wrath from God, and a severe punishment awaiteth them.	17 This is to be understood of the persecutions endured by the more humble and needy Muslims by their townspeople of Mecca.
73	109	16	This shall be their sentence, because they have loved the present life above that which is to come, and for that GOD directeth not the unbelieving people.					This, because they have loved this present life beyond the next, and because God guideth not the unbelievers!
73	110	16	These are they whose hearts, and hearing, and sight, GOD hath sealed up; and these are the negligent: there is no doubt but that in the next life they shall perish.					These are they whose hearts and ears and eyes God hath sealed up: these are the careless ones: in the next world shall they perish beyond a doubt.
73	111	16	Moreover thy LORD will be favorable unto those who have fled their country, after having suffered persecution,c and had been compelled to deny the faith by violence, and who have since fought in defence of the true religion, and have persevered with patience; verily unto these will thy LORD be gracious and merciful, after they shall have shown their sincerity.	c As did Ammâr, who made one in both the flights. Some, reading the verb with different vowels, render the last words, after having persecuted the true believers; and instance in al Hadrami, who obliged a servant of his to renounce Mohammedism, by force, but afterwards, together with that servant professed the same faith, and fled for it.1 1 Idem.				To those also who after their trials fled their country,18 then fought and endured with patience, verily, thy Lord will in the end be forgiving, gracious.	18 From Mecca to Medina, i.e. the Mohadjers, to whom also verse 43 refers. Both passages, therefore, are of a later date than the rest of this Sura. Thus Nöldeke. Sprenger, however (Life, p. 159), explains this passage of the seven slaves purchased and manumitted by Abu Bekr. They had been tortured for professing Islam, shortly after Muhammad assumed the Prophetic office.
73	112	16	On a certain day shall every soul come to plead itself,d and every soul shall be repaid that which it shall have wrought; and they shall not be treated unjustly.	d That is, Every person shall be solicitous for his own salvation, not concerning himself with the condition of another, but crying out, My own soul, my own soul!2 2 Idem.				On a certain day shall every soul come to plead for itself, and every soul shall be repaid according to its deeds; and they shall not be wronged.
73	113	16	GOD propoundeth as a parable a citye which was secure and quiet, unto which her provisions came in abundance from every side; but she ungratefully denied the favor of GOD: wherefore GOD caused her to taste the extreme famine, and fear, because of that which they had done.	e This example is applied to every city which having received great blessings from GOD, becometh insolent and unthankful, and is therefore chastised by some signal judgment; or rather to Mecca in particular, on which the calamities threatened in this passage, viz. both famine and sword, were inflicted.3 3 Idem.				God proposeth the instance of a city,19 secure and at ease, to which its supplies come in plenty from every side. But she was thankless for the boons of God; God therefore made her taste the woe20 of famine and of fear, for what they had done.	19 Mecca. 20 Lit. the garment.
73	114	16	And now is an apostle come unto the inhabitants of Mecca from among themselves; and they accuse him of imposture: wherefore a punishment shall be inflicted on them, while they are acting unjustly.					Moreover, an apostle of their own people came to them, and they treated him as an impostor. So chastisement overtook them because they were evil doers.
73	115	16	Eat of what GOD hath given you for food, that which is lawful and good; and be thankful for the favors of GOD, if ye serve him.					Of what God hath supplied you eat the lawful and good, and be grateful for the favours of God, if ye are his worshippers.
73	116	16	He hath only forbidden you that which dieth of itself, and blood, and swine's flesh, and that which hath been slain in the name of any, besides GOD.f But unto him who shall be compelled by necessity to eat of these things, not lusting nor wilfully transgressing, GOD will surely be gracious and merciful.	f See chapter 5, p. 73.				Forbidden to you is that only which dieth of itself, and blood, and swine's flesh, and that which hath been slain in the name of any other than God: but if any be forced, and neither lust for it nor wilfully transgress, then verily God is forgiving, gracious.21	21 Comp. Sura [lxxxix.] vi. 119.
73	117	16	And say not that wherein your tongues utter a lie; This is lawful, and this is unlawful;g that ye may devise a lie concerning GOD: for they who devise concerning GOD shall not prosper.	g Allowing what GOD hath forbidden, and superstitiously abstaining from what he hath allowed. See chapter 6, p. 101, &c.				And say not with a lie upon your tongue, "This is lawful and this is forbidden:" for so will ye invent a lie concerning God: but they who invent a lie of God shall not prosper:
73	118	16	They shall have small enjoyment in this world, and in that which is to come they shall suffer a grievous torment.					Brief their enjoyment, but sore their punishment!
73	119	16	Unto the Jews did we forbid that which we have told thee formally:h and we did them no injury in that respect; but they injured their own souls.i	h viz., In the 6th chapter, p. 103. i i.e., They were forbidden things which were in themselves indifferent, as a punishment for their wickedness and rebellion.				To the Jews22 we have forbidden that of which we before told thee; we injured them not, but they injured themselves.	22 Comp. Sura [lxxxix.] vi. 147. This verse as well as the following, and verse 125, were probably added at Medina.
73	120	16	Moreover thy LORD will be favorable unto those who do evil through ignorance, and afterwards repent and amend: verily unto these will thy LORD be gracious and merciful, after their repentance.					To those who have done evil in ignorance, then afterwards have repented and amended, verily thy Lord is in the end right gracious, merciful.
73	121	16	Abraham was a model of true religion, obedient unto GOD, orthodox, and was not an idolater:j	j This was to reprehend the idolatrous Koreish, who pretended that they professed the religion of Abraham.				Verily, Abraham was a leader in religion:23 obedient to God, sound in faith:24 he was not of those who join gods with God.	23 Antistes. Maracci. Or the text may be literally rendered Abraham was a people, i.e. the people of Abraham; from whom the idolatrous Koreisch pretended to derive their origin. 24 Ar. a Hanyf. According to a tradition in Waquidi, fol. 255, Zaid (who died only five years before Muhammad received his first inspiration, and undoubtedly prepared the way for many of his subsequent announcements) adopted this term at the instance of a Christian and a Jew, who exhorted him to become a Hanyf. Zaid having at this time renounced idolatry, and being unable to receive either Judaism or Christianity, "What," said he, "is a Hanyf?" They both told him, it was the religion of Abraham, who worshipped nothing but God. On this Zaid exclaimed, "O God, I bear witness that I follow the religion of Abraham." The root, whence Hanyf is derived, means generally to turn from good to bad, or vice versâ, and is equivalent to the verbs convert and pervert.
73	122	16	he was also grateful for his benefits: wherefore God chose him, and directed him into the right way.					Grateful was he for His favours: God chose him and guided him into the straight way;
73	123	16	And we bestowed on him good in this world; and in the next he shall surely be one of the righteous.					And we bestowed on him good things in this world: and in the world to come he shall be among the just.
73	124	16	We have also spoken unto thee, O Mohammed, by revelation, saying, Follow the religion of Abraham, who was orthodox, and was no idolater.		The Secret of Divine Civilization, p. 29 link	MG: Follow the religion of Abraham, the sound in faith.		We have moreover revealed to thee that thou follow the religion of Abraham, the sound in faith. He was not of those who join gods with God.
73	125	16	The sabbath was only appointed unto those who differed with their prophet concerning it;k and thy LORD will surely judge between them, on the day of resurrection, as to that concerning which they differed.	k These were the Jews; who being ordered by Moses to set apart Friday (the day now observed by the Mohammedans) for the exercise of divine worship, refused it, and chose the sabbath-day, because on that day GOD rested from his works of creation: for which reason they were commanded to keep the day they had chosen in the strictest manner.1 1 Idem, Jallalo’ddin.				The Sabbath was only ordained for those who differed about it: and of a truth thy Lord will decide between them on the day of resurrection as to the subject of their disputes.
73	126	16	Invite men unto the way of thy LORD, by wisdom, and mild exhortation; and dispute with them in the most condescending manner: for thy LORD well knoweth him who strayeth from his path, and he well knoweth those who are rightly directed.		The Secret of Divine Civilization, p. 53 link	Debate with them in the kindliest manner.		Summon thou to the way of thy Lord with wisdom and with kindly warning: dispute with them in the kindest manner: thy Lord best knoweth those who stray from his way, and He best knoweth those who have yielded to his guidance.
73	127	16	If ye take vengeance on any, take a vengeance proportionable to the wrong which hath been done you;l but if ye suffer wrong patiently, verily this will be better for the patient.m	l This passage is supposed to have been revealed at Medina, on occasion of Hamza, Mohammed’s uncle, being slain at the battle of Ohod. For the infidels having abused his dead body, by taking out his bowels, and cutting off his ears and his nose, when Mohammed saw it, he swore that if God granted him success, he would retaliate those cruelties on seventy of the Koreish; but he was by these words forbidden to execute what he had sworn, and he accordingly made void his oath.2 Abu’lfeda makes the number on which Mohammed swore to reek his vengeance to be but thirty:3 but it may be observed, by the way, that the translator renders the passage in that author, GOD hath revealed unto me that I shall retaliate, &c., instead of, If GOD grant me victory over the Koreish, I will retaliate, &c., reading Laïn adhharni, for adhfarni; GOD, far from putting this design into the prophet’s head by a revelation, expressly forbidding him to put it in execution. 2 Iidem. 3 Abu’lf. Vit. Moh. n. 68. m Here, says al Beidâwi, the Korân principally points at Mohammed, who was of all men the most conspicuous for meekness and clemency.				If ye make reprisals,25 then make them to the same extent that ye were injured: but if ye can endure patiently, best will it be for the patiently enduring.	25 All Muhammadan commentators explain this verse as a prohibition to avenge the death of Hamza on the Meccans with too great severity.
73	128	16	Wherefore, do thou bear opposition with patience; but thy patience shall not be practicable, unless with GOD'S assistance. And be thou not grieved on account of the unbelievers; neither be thou troubled for that which they subtilely devise; for GOD is with those who fear him, and are upright.					Endure then with patience. But thy patient endurance must be sought in none but God. And be not grieved about the infidels, and be not troubled at their devices; for God is with those who fear him and do good deeds.
67	0	17
67	0	17
67	0	17	CHAPTER XVII.					SURA XVII.–THE NIGHT JOURNEY [LXVII.]
67	0	17	ENTITLED, THE NIGHT JOURNEY;n REVEALED AT MECCA.	n The reason of this inscription appears in the first words. Some entitle the chapter, The children of Israel. o Some except eight verses, beginning at these words, It wanted little but that the infidels had seduced thee, &c.				MECCA.1–III Verses	1 Verses 12, 23-41, 75-82, 87, are supposed by many commentators to have originated at Medina.
67	0	17	IN THE NAME OF THE MOST MERCIFUL GOD.					In the Name of God, the Compassionate, the Merciful
67	1	17	PRAISE be unto him who transported his servant by night, from the sacred temple of Mecca to the farther temple of Jerusalem,p the circuit of which we have blessed, that we might show some of our signs; for God is he who heareth, and seeth.	p From whence he was carried through the seven heavens to the presence of GOD, and brought back again to Mecca the same night. This journey of Mohammed to heaven is so well known that I may be pardoned if I omit the description of it. The English reader may find it in Dr. Prideaux’s Life of Mahomet,1 and the learned in Abu’lfeda,2 whose annotator has corrected several mistakes in the relation of Dr. Prideaux, and in other writers. It is a dispute among the Mohammedan divines, whether their prophet’s night-journey was really performed by him corporally, or whether it was only a dream or vision. Some think the whole was no more than a vision; and allege and express tradition of Moâwiyoh,3 one of Mohammed’s successors, to that purpose. Others suppose he was carried bodily to Jerusalem, but no farther; and that he ascended thence to heaven in spirit only. But the received opinion is, that it was no vision, but that he was actually transported in the body to his journey’s end; and if any impossibility be objected, they think it a sufficient answer to say, that it might easily be effected by an omnipotent agent.4 1 Page 43, &c. See also Morgan’s Mahometism Explained, vol. 2 2 Vit. Moham. cap. 19. 3 Vide ibid, c. 18. 4 Al Beidâwi.	Memorials of the Faithful (within pp. 191-204, Táhirih) link			GLORY be to Him who carried his servant by night2 from the sacred temple of Mecca to the temple3 that is more remote, whose precinct we have blessed, that we might shew him of our signs! for He is the Hearer, the Seer.	2 Waquidy says the night-journey took place on the 17th of Rabhy' 1, a twelvemonth before the Hejira. 3 Of Jerusalem; and thence through the seven heavens to the throne of God on the back of Borak, accompanied by Gabriel, according to some traditions; while others, and those too of early date, regard it as no more than a vision. It was, however, in all probability a dream. Muir ii. 219; Nöld. p. 102, who give the Muhammadan sources of information.
67	2	17	And we gave unto Moses the book of the law, and appointed the same to be a direction unto the children of Israel, commanding them, saying, Beware that ye take not any other patron besides me.					And4 we gave the Book to Moses and ordained it for guidance to the children of Israel–"that ye take no other Guardian than me."	4 It is probable that as this verse has no real or apparent connection with the preceding, a verse may have been lost, and that verse 1 has been placed at the head of the Sura merely because the night-journey is elsewhere alluded to in it.
67	3	17	O posterity of those whom we carried in the ark with Noah:q verily he was a grateful servant.	q The commentators are put to it to find out the connection of these words with the foregoing. Some think the accusative case is here put for the vocative, as I have translated it: and others interpret the words thus, Take not for your patrons besides me, the posterity of those, &c., meaning, mortal men.				O posterity of those whom we bare with Noah! He truly was a grateful servant!
67	4	17	And we expressly declared unto the children of Israel in the book of the law, saying, Ye will surely commit evil in the earth twice,r and ye will be elated with great insolence.	r Their first transgression was their rejecting the decisions of the law, their putting Isaiah to death,5 and their imprisoning of Jeremiah:6 and the second, was their slaying of Zachariah and John the Baptist, and their imagining the death of JESUS.7 5 Id. m. 6 Jallalo’ddin. 7 Iidem.	17:4-5 The Secret of Divine Civilization, p. 79 link	MG: And We solemnly declared to the children of Israel in the Book, `Twice surely will ye commit evil in the earth, and with great loftiness of pride will ye surely be uplifted.'		And we solemnly declared to the children of Israel in the Book, "Twice surely will ye enact crimes in the earth, and with great loftiness of pride will ye surely be uplifted."
67	5	17	And when the punishment threatened for the first of those transgressions came to be executed, we sent against you our servants,s endued with exceeding strength in war, and they searched the inner apartments of your houses; and the prediction became accomplished.	s These were Jalût, or Goliah, and his forces;8 or Sennacherib the Assyrian; or else Nebuchadnezzar, whom the eastern writers called Bakhtnasr (which was however only his surname, his true name being Gudarz, or Raham), the governor of Babylon under Lohorasp, king of Persia,9 who took Jerusalem, and destroyed the temple. 8 Jallalo’ddin, Yahya. 9 Al Zamakhshari, Al Beidâwi.	17:4-5 (cont.) The Secret of Divine Civilization, p. 79 link	MG: And when the menace for the first of the two came to be executed, We sent against you Our servants endowed with terrible prowess; and they searched the inmost part of your abodes, and the menace was accomplished...		So when the menace for the first crime5 came to be inflicted, we sent against you our servants endued with terrible prowess; and they searched the inmost part of your abodes, and the menace was accomplished.	5 According to the commentators the slaughter of Isaiah and the imprisonment of Jeremiah, punished by the invasion of the Assyrians.
67	6	17	Afterwards we gave you the victory over them,t in your turn, and we granted you increase of wealth and children, and we made you a more numerous people,	t By permitting David to kill Goliah; or by the miraculous defeat of Sennacherib’s army; or for that GOD put it into the heart of Bahman the son of Isfandiyar, when he succeeded his grandfather Lohorasp, to order Kiresh, or Cyrus, then governor of Babylon, to send home the Jews from their captivity, under the conduct of Daniel; which he accordingly did, and they prevailed against those whom Bakhtnasr had left in the land.10 10 Iidem.				Then we gave you the mastery over them6 in turn, and increased you in wealth and children, and made you a most numerous host.	6 Over Sennacherib.
67	7	17	saying, If ye do well, ye will do well to your own souls; and if ye do evil, ye will do it unto the same. And when the punishment threatened for your latter transgression came to be executed, we sent enemies against you to afflict you,u and to enter the temple, as they entered it the first time, and utterly to destroy that which they had conquered.	u Some imagine the army meant in this place was that of Bakhtnasr;11 but others say the Persians conquered the Jews this second time, by the arms of Gudarz (by whom they seem to intend Antiochus Epiphanes), one of the successors of Alexander at Babylon. It is related that the general in this expedition, entering the temple, saw blood bubbling up on the great altar, and asking the reason of it, the Jews told him it was the blood of a sacrifice which had not been accepted of GOD; to which he replied, that they had not told him the truth, and ordered a thousand of them to be slain on the altar; but the blood not ceasing, he told them that if they would not confess the truth, he would not spare one of them; whereupon they acknowledged it was the blood of John: and the general said, Thus hath your Lord taken vengeance on you; and then cried out, O John, my LORD and thy LORD knoweth what hath befallen thy people for thy sake; wherefore let thy blood stop, by GOD’S permission, lest I leave not one of them alive; upon which the blood immediately stopped.12 These are the explications of the commentators, wherein their ignorance in ancient history is sufficiently manifest; though perhaps Mohammed himself, in this latter passage, intended the destruction of Jerusalem by the Romans. 11 Yahya, Jallalo’ddin 12 Al Beidâwi.	The Secret of Divine Civilization, pp. 79-80 link link	Shoghi Effendi in The Dawn-Breakers: If ye do well, it will redound to your own advantage; and if ye do evil, the evil will return upon you. MG: And when the punishment threatened for your latter transgression came to be inflicted, then We sent an enemy to sadden your faces, and to enter the Temple as they entered it at first, and to destroy with utter destruction that which they had conquered.	The Dawn-Breakers, Chapter XIX, p. 341 link	We said, "If ye do well, to your own behoof will ye do well: and if ye do evil, against yourselves will ye do it. And when the menace for your latter crime7 came to be inflicted, then we sent an enemy to sadden your faces, and to enter the temple as they entered it at first, and to destroy with utter destruction that which they had conquered.	7 The slaying Zacharias, John Baptist, and Jesus, punished by the destruction of Jerusalem by the Romans. Comp. Tr. Gittin, fol. 57, where we read of the sufferings drawn down upon the Jews in consequence of the former of these crimes.
67	8	17	Peradventure your LORD will have mercy on you hereafter: but if ye return to transgress a third time, we also will return to chastise you;x and we have appointed hell to be the prison of the unbelievers.	x And this came accordingly to pass; for the Jews being again so wicked as to reject Mohammed, and conspire against his life, God delivered them into his hands; and he exterminated the tribe of Koreidha, and slew the chiefs of al Nadîr, and obliged the rest of the Jewish tribes to pay tribute.1 1 Idem.				Haply your Lord will have mercy on you! but if ye return, we will return:8 and we have appointed Hell–the prison of the infidels.	8 That is, if ye return to sin, we will return to punish.
67	9	17	Verily this Koran directeth unto the way which is most right, and declareth unto the faithful,					Verily, this Koran guideth to what is most upright; and it announceth to believers
67	10	17	who do good works, that they shall receive a great reward;					Who do the things that are right, that for them is a great reward;
67	11	17	and that for those who believe not in the life to come, we have prepared a grievous punishment.					And that for those who believe not in the life to come, we have got ready a painful punishment.
67	12	17	Man prayeth for evil, as he prayeth for good;y for man is hasty.z	y Out of ignorance, mistaking evil for good; or making wicked imprecations on himself and others, out of passion and impatience. z Or inconsiderate, not weighing the consequence of what he asks. It is said that the person here meant is Adam, who, when the breath of life was breathed into his nostrils, and had reached so far as his navel, though the lower part of his body was, as yet, but a piece of clay, must needs try to rise up, and got an ugly fall by the bargain. But others pretend the passage was revealed on the following occasion. Mohammed committed a certain captive to the charge of his wife, Sawda bint Zamáa, who, moved with compassion at the man’s groans, unbound him, and let him escape: upon which the prophet, in the first motions of his anger, wished her hand might fall off; but immediately composing himself, said aloud, O God, I am but a man: therefore turn my curse into a blessing.2 2 Jallalo’ddin				Man prayeth for evil as he prayeth for good; for man is hasty.
67	13	17	We have ordained the night and the day for two signs of our power: afterwards we blot out the sign of the night, and we cause the sign of the day to shine forth, that ye may endeavor to obtain plenty from your LORD by doing your business therein, and that ye may know the number of years, and the computation of time; and everything necessary have we explained by a perspicuous explication.					We have made the night and the day for two signs: the sign of the night do we obscure, but the sign of the day cause we to shine forth, that ye may seek plenty from your Lord, and that ye may know the number of the years and the reckoning of time; and we have made everything distinct by distinctiveness.
67	14	17	The fatea of every man have we bound about his neck;b and we will produce unto him, on the day of resurrection, a book wherein his actions shall be recorded: it shall be offered him open,	a Literally, the bird, which is here used to signify a man’s fortune or success; the Arabs, as well as the Greeks and Romans, taking omens from the flight of birds, which they supposed to portend good luck, if they flew from the left to the right, but if from the right to the left, the contrary; the like judgment they also made when certain beasts passed before them. b Like a collar, which he cannot by any means get off. See the Prelim. Disc. Sect. IV p. 80.	The Secret of Divine Civilization, p. 103 link	MG: And every man's fate have We fastened about his neck: and on the Day of Resurrection will We bring it forth to him a book which shall be proffered to him wide open.		And every man's fate9 have we fastened about his neck: and on the day of resurrection will we bring forth to him a book which shall be proffered to him wide open:	9 Lit. bird.
67	15	17	and the angels shall say unto him, Read thy book; thine own soul will be a sufficient accountant against thee, this day.c	c See ibid. p. 20.	The Four Valleys (First Valley) link	MG: Read thy Book: There needeth none but thyself to make out an account against thee this day.		–"Read thy Book:10 there needeth none but thyself to make out an account against thee this day."	10 Comp. Mischnah Aboth, 3, 20.
67	16	17	He who shall be rightly directed, shall be directed to the advantage only of his own soul; and he who shall err shall err only against the same: neither shall any laden soul be charged with the burden of another. We did not punish any people, until we had first sent an apostle to warn them.		Summons of the Lord of Hosts (Súriy-Haykal, paragraph 237) link A Traveler’s Narrative, p. 72 link	BWC: None shall bear the burden of another. MG: None shall bear the burden of another.		For his own good only shall the guided yield to guidance, and to his own loss only shall the erring err; and the heavy laden shall not be laden with another's load. We never punished until we had first sent an apostle:
67	17	17	And when we resolved to destroy a city, we commanded the inhabitants thereof, who lived in affluence, to obey our apostle; but they acted corruptly therein: wherefore the sentence was justly pronounced against that city; and we destroyed it with an utter destruction.					And when we willed to destroy a city, to its affluent ones did we address our bidding; but when they acted criminally therein, just was its doom, and we destroyed it with an utter destruction.
67	18	17	And how many generations have we consumed since Noah? for thy LORD sufficiently knoweth and seeth the sins of his servants.					And since Noah, how many nations have we exterminated! And of the sins of his servants thy Lord is sufficiently informed, observant.
67	19	17	Whosoever chooseth this transitory life, we will bestow on him therein beforehand that which we please; on him, namely, whom we please: afterwards will we appoint him hell for his abode; he shall be thrown into the same to be scorched, covered with ignominy, and utterly rejected from mercy.					Whoso chooseth this quickly passing life, quickly will we bestow therein that which we please–even on him we choose; afterward we will appoint hell for him, in which he shall burn–disgraced, outcast:
67	20	17	But whosoever chooseth the life to come, and directeth his endeavor towards the same, being also a true believer; the endeavor of these shall be acceptable unto God.		Memorials of the Faithful (within pp. 67-70, Muhammad-Hadiy-i-Sahhaf) link	cf. MG: may all his strivings meet with thanks and be acceptable to God.		But whoso chooseth the next life, and striveth after it as it should be striven for, being also a believer,–these! their striving shall be grateful to God:
67	21	17	On all will we bestow the blessings of this life, both on these and on those, of the gift of thy LORD; for the gift of thy LORD shall not be denied unto any.					To all–both to these and those–will we prolong the gifts of thy Lord; for not to any shall the gifts of thy Lord be denied.
67	22	17	Behold, how we have caused some of them to surpass others in wealth and dignity: but the next life shall be more considerable in degrees of honour, and greater in excellence.					See how we have caused some of them to excel others! but the next life shall be greater in its grades, and greater in excellence.
67	23	17	Set not up another god with the true GOD, lest thou sit down in disgrace, and destitute.					Set not up another god with God, lest thou sit thee down disgraced, helpless.11	11 Comp. in Heb. Isai. liii. 3.
67	24	17	Thy LORD hath commanded that ye worship none besides him; and that ye show kindness unto your parents, whether the one of them, or both of them attain to old age with thee.d Wherefore, say not unto them, Fie on you!e neither reproach them, but speak respectfully unto them	d That is, receiving their support and maintenance from thee. e Literally, Lower the wing of humility, &c.				Thy Lord hath ordained that ye worship none but him; and, kindness to your parents, whether one or both of them attain to old age with thee: and say not to them, "Fie!" neither reproach them; but speak to them both with respectful speech;
67	25	17	and submit to behave humblye towards them, out of tender affection and say, O LORD, have mercy on them both, as they nursed me when I was little.					And defer humbly to them12 out of tenderness; and say, "Lord, have compassion on them both, even as they reared me when I was little."	12 Lit. lower a wing of humility.
67	26	17	Your LORD well knoweth that which is in your souls; whether ye be men of integrity:					Your Lord well knoweth what is in your souls; he knoweth whether ye be righteous:
67	27	17	and he will be gracious unto those who sincerely return unto him.					And gracious is He to those who return to Him.
67	28	17	And give unto him who is of kin to you his due,f and also unto the poor, and the traveller. And waste not thy substance profusely:	f That is, friendship and affection, and assistance in time of need.				And to him who is of kin render his due, and also to the poor and to the wayfarer; yet waste not wastefully,
67	29	17	for the profuse are brethren of the devils:g and the devil was ungrateful unto his LORD.	g Prodigality, and squandering away one’s substance in folly or luxury, being a very great sin. The Arabs were particularly guilty of extravagance in killing camels, and distributing them by lot, merely out of vanity and ostentation; which they are forbidden by this passage, and commanded to bestow what they could spare on their poor relations, and other indigent people.1 1 Al Beidâwi.				For the wasteful are brethren of the Satans, and Satan was ungrateful to his Lord:
67	30	17	But if thou turn from them, in expectation of the mercy which thou hopest from thy LORD;h at least, speak kindly unto them.	h That is, If thy present circumstances will not permit thee to assist others, defer thy charity till GOD shall grant thee better ability.				But if thou turn away from them, while thou thyself seekest boons from thy Lord for which thou hopest, at least speak to them with kindly speech:
67	31	17	And let not thy hand be tied up to thy neck; neither open it with an unbounded expansion,i lest thou become worthy of reprehension, and be reduced to poverty.	i i.e., Be neither niggardly nor profuse, but observe the mean between the two extremes, wherein consists true liberality.2 2 Idem.	The Secret of Divine Civilization, p. 109 link	MG: And let not thy hand be tied up to thy neck; nor yet open it with all openness ...		And let not thy hand be tied up to thy neck; nor yet open it with all openness, lest thou sit thee down in rebuke, in beggary.
67	32	17	Verily thy LORD will enlarge the store of whom he pleaseth, and will be sparing unto whom he pleaseth; for he knoweth and regardeth his servants.					Verily, thy Lord will provide with open hand for whom he pleaseth, and will be sparing. His servants doth he scan, inspect.
67	33	17	Kill not your children for fear of being brought to want; we will provide for them and for you; verily the killing them is a great sin.	j See chapter 6, p. 101 and 103, and chapter 81.				Kill not your children for fear of want:13 for them and for you will we provide. Verily, the killing them is a great wickedness.	13 Comp. Sura [lxxxix.] vi. 151; lxxxi. 8, p. 45. Zaid, the sceptical seeker after truth, is reported to have discouraged the killing of daughters, saying, "I will support them." Kitâb al Wackidi, p. 255. See note at Sura [xcvii.] iii. 18.
67	34	17	Draw not near unto fornication; for it is wickedness, and an evil way.					Have nought to do with adultery; for it is a foul thing and an evil way:
67	35	17	Neither slay the soul which GOD hath forbidden you to slay, unless for a just cause;k and whosoever shall be slain unjustly, we have given his heir power to demand satisfaction;l but let him not exceed the bounds of moderation in putting to death the murderer in too cruel a manner, or by revenging his friend's blood on any other than the person who killed him; since he is assisted by this law.m	k The crimes for which a man may justly be put to death are these: apostasy, adultery and murder.3 3 Idem. l It being at the election of the heir, or next of kin, either to take the life of the murderer or to accept of a fine in lieu of it.4 4 See chapter 2, p. 19. m Some refer the pronoun he to the person slain, for the avenging whose death this law was made; some to the heir, who has a right granted him to demand satisfaction for his friend’s blood;1 and others to him who shall be slain by the heir, if he carry his vengeance too far.2 1 Yahya. 2 Vide Al Beidâwi.				Neither slay any one whom God hath forbidden you to slay, unless for a just cause: and whosoever shall be slain wrongfully, to his heir14 have we given powers; but let him not outstep bounds in putting the manslayer to death, for he too, in his turn, will be assisted and avenged.	14 Or, next of kin.
67	36	17	And meddle not with the substance of the orphan, unless it be to improve it, until he attain his age of strength:n and perform your covenant; for the performance of your covenant shall be inquired into hereafter.	n See chapter 4, p. 53, 54.				And touch not the substance of the orphan, unless in an upright way, till he attain his age of strength: And perform your covenant; verily the covenant shall be enquired of:
67	37	17	And give full measure, when you measure aught; and weigh with a just balance. This will be better, and more easy for determining every man's due.o	o Or, more advantageous in the end.3 3 Idem. Al Zamakh.				And give full measure when you measure, and weigh with just balance. This will be better, and fairest for settlement:
67	38	17	And follow not that whereof thou hast no knowledge;p for the hearing, and the sight, and the heart, every of these shall be examined at the last day.	p i.e., Vain and uncertain opinions, which thou hast not good reason to believe true, or at least probable. Some interpret the words, Accuse not another of a crime whereof thou hast no knowledge; supposing they forbid the bearing false witness, or the spreading or giving credit to idle reports of others.4 4 Iidem.				And follow not that of which thou hast no knowledge;15 because the hearing and the sight and the heart,–each of these shall be enquired of:	15 Or, run not after vain things which will avail nought. Or, accuse not any of a crime if thou art not sure of his guilt.
67	39	17	Walk not proudly in the land, for thou canst not cleave the earth, neither shalt thou equal the mountains in stature.					And walk not proudly on the earth, for thou canst not cleave the earth, neither shalt thou reach to the mountains in height:
67	40	17	All this is evil, and abominable in the sight of thy LORD.					All this is evil; odious to thy Lord.
67	41	17	These precepts are a part of the wisdom which they LORD hath revealed unto thee. Set not up any other god as equal unto GOD, lest thou be cast into hell, reproved and rejected.					This is a part of the wisdom which thy Lord hath revealed to thee. Set not up any other god with God, lest thou be cast into Hell, rebuked, cast away.
67	42	17	Hath your LORD preferably granted unto you sons, and taken for himself daughters from among the angels?q Verily in asserting this ye utter a grievous saying.	q See chapter 16, p. 199.				What! hath your Lord prepared sons for you, and taken for himself daughters from among the angels? Indeed, ye say a dreadful saying.
67	43	17	And now have we used various arguments and repetitions in this Koran, that they may be warned: yet it only rendereth them more disposed to fly from the truth.					Moreover, for man's warning have we varied16 this Koran: Yet it only increaseth their flight from it.	16 Used a variety of arguments and illustrations.
67	44	17	Say unto the idolaters, If there were other gods with him, as ye say, they would surely seek an occasion of making some attempt against the possessor of the throne:r	r i.e., They would in all probability contend with GOD for superiority, and endeavour to dethrone him, in the same manner as princes act with one another on earth.				SAY: If, as ye affirm, there were other gods with Him, they would in that case seek occasion against the occupant of the throne:
67	45	17	GOD forbid! and far, very far, be that from him which they utter!					Glory to Him! Immensely high is He exalted above their blasphemies!
67	46	17	The seven heavens praise him, and the earth, and all who are therein: neither is there anything which doth not celebrate his praise; but ye understand not their celebration thereof: he is gracious and merciful.		Kitáb-i-Íqán, part II, paragraph 149, p. 140 link	Neither is there aught which doth not celebrate His praise		The seven heavens17 praise him, and the earth, and all who are therein; neither is there aught which doth not celebrate his praise; but their utterances of praise ye understand not. He is kind, indulgent.	17 Thus Tr. Chagiga, fol. 9 b. "There are seven heavens (rakian): the veil, the firmament, the clouds, the habitation, the abode, the fixed seat, the araboth." See Wetst. on 2 Cor. xii. 2.
67	47	17	When thou readest the Koran, we place between thee and those who believe not in the life to come a dark veil;					When thou recitest the Koran we place between thee and those who believe not in the life to come, a dark veil;
67	48	17	and we put coverings over their hearts, lest they should understand it, and in their ears thickness of hearing.					And we put coverings over their hearts lest they should understand it, and in their ears a heaviness;
67	49	17	And when thou makest mention, in repeating the Koran, of thy LORD only,s they turn their backs, flying the doctrine of his unity.	s Not allowing their gods to be his associates, nor praying their intercession with him.				And when in the Koran thou namest thy One Lord, they turn their backs in flight.
67	50	17	We well know with what design they hearken, when they hearken unto thee, and when they privately discourse together: when the ungodly say, Ye follow no other than a madman.					We well know why they hearken, when they hearken unto thee, and when they whisper apart; when the wicked say, "Ye follow no other than a man enchanted."
67	51	17	Behold! what epithets they bestow on thee. But they are deceived; neither can they find any just occasion to reproach thee.					See what likenesses they strike out for thee! But they are in error, neither can they find the path.
67	52	17	They also say, After we shall have become bones and dust, shall we surely be raised a new creature?					They also say, "After we shall have become bones and dust, shall we in sooth be raised a new creation?"
67	53	17	Answer, Be ye stones, or iron, or some creature more improbable in your opinions to be raised to life. But they will say, Who shall restore us to life? Answer, He who created you the first time: and they will wag their heads at thee, saying, When shall this be? Answer, Peradventure it is nigh.		Kitáb-i-Íqán, part II, paragraph 123, p. 117 link	Erelong will they wag their heads at Thee, and say, 'When shall this be?' Say: 'Perchance it is nigh.'		SAY: "Yes, though ye were stones, or iron, or any other creature, to your seeming, yet harder to be raised." But they will say, "Who shall bring us back?" SAY: "He who created you at first." And they will wag their heads at thee, and say, "When shall this be?" SAY: "Haply it is nigh."
67	54	17	On that day shall GOD call you forth from your sepulchres, and ye shall obey, with celebration of his praise;t and ye shall think that ye tarriedu but a little while.	t The dead, says al Beidâwi, at his call shall immediately rise, and shaking the dust off their heads, shall say, Praise be unto thee, O God. u viz., In your graves; or in the world.				On that day shall God call you forth, and ye shall answer by praising Him; and ye shall seem to have tarried but a little while.
67	55	17	Speak unto my servants, that they speak mildly unto the unbelievers, lest ye exasperate them; for Satan soweth discord among them, and Satan is a declared enemy unto man.					Enjoin my servants to speak in kindly sort: Verily Satan would stir up strifes among them, for Satan is man's avowed foe.
67	56	17	your LORD well knoweth you; if he pleaseth, he will have mercy on you, or, if he pleaseth, he will punish you:x and we have not sent thee to be a steward over them.	x These words are designed as a pattern for the Moslems to follow, in discoursing with the idolaters; by which they are taught to use soft and dubious expressions, and not to tell them directly that they are doomed to hell fire; which, besides the presumption in offering to determine the sentence of others, would only make them more irreconcilable enemies.1 1 Al Beidâwi.				Your Lord well knoweth you: if He please He will have mercy on you; or if He please He will chastise you: and we have not sent thee to be a guardian over them.
67	57	17	Thy LORD well knoweth all persons in heaven and on earth.y We have bestowed peculiar favors on some of the prophets, preferably to others; and we gave unto David the psalms.z	y And may choose whom he pleases for his ambassador. This is an answer to the objections of the Koreish, that Mohammed was the orphan pupil of Abu Taleb, and followed by a parcel of naked and hungry fellows.2 2 Idem. z Which were a greater honour to him than his kingdom; and wherein Mohammed and his people are foretold by these words, among others:3 The righteous shall inherit the earth.4 3 Vide Marracc. in Alc. p. 28, &c. Prid. Life of Mah. p. 122. 4 Psal. xxxvii. 28. Al Beid.				Thy Lord hath full knowledge of all in the heavens and the earth. Higher gifts have we given to some of the prophets than to others, and the Psalter we gave to David.
67	58	17	Say, Call upon those whom ye imagine to be gods besides him; yet they will not be able to free you from harm, or to turn it on others.					SAY: Call ye upon those whom ye fancy to be gods beside Him; yet they will have no power to relieve you from trouble, or to shift it elsewhere.
67	59	17	Those whom ye invoke,a do themselves desire to be admitted to a near conjunction with their LORD; striving which of them shall approach nearest unto him: they also hope for his mercy, and dread his punishment; for the punishment of thy LORD is terrible.	a viz., The angels and prophets, who are the servants of GOD as well as yourselves.				Those whom ye call on, themselves desire union with their Lord,18 striving which of them shall be nearest to him: they also hope for his mercy and fear his chastisement. Verily the chastisement of thy Lord is to be dreaded.	18 In obvious allusion to the saint-worship of the Christians.
67	60	17	There is no city but we will destroy the same before the day of resurrection, or we will punish it with a grievous punishment. This is written in the book of our eternal decrees.					There is no city which we will not destroy before the day of Resurrection, or chastise it with a grievous chastisement. This is written in the Book.
67	61	17	Nothing hindered us from sending thee with miracles, except that the former nations have charged them with imposture. We gave unto the tribe of Thamud, at their demand, the she-camel visible to their sight: yet they dealt unjustly with her:b and we send not a prophet with miracles, but to strike terror.	b See chapter 7, p. 112.				Nothing hindered us from sending thee with the power of working miracles, except that the peoples of old treated them as lies. We gave to Themoud19 the she-camel before their very eyes, yet they maltreated her! We send not a prophet with miracles but to strike terror.	19 See Sura [lxxxvii.] vii. 71.
67	62	17	Remember when we said unto thee, Verily thy LORD encompasseth men by his knowledge and power. We have appointed the vision which we showed thee,c and also the treed cursed in the Koran, only for an occasion of dispute unto men, and to strike them with terror; but it shall cause them to transgress only the more enormously.	c Mohammed’s journey to heaven is generally agreed to be intended in this place; which occasioned great heats and debates among his followers, till they were quieted by Abu Becr’s bearing testimony to the truth of it.5 The word vision, here used, is urged by those who take this journey to have been no more than a dream, as a plain confirmation of their opinion. Some, however, suppose the vision meant in this passage was not the night-journey, but the dream Mohammed saw at al Hodeibiya, wherein he seemed to make his entrance into Mecca;6 or that at Bedr;7 or else a vision he had relating to the family of Ommeya, whom he saw mount his pulpit, and jump about in it like monkeys; upon which he said, This is their portion in this world, which they have gained by their profession of Islâm.1 But if any of these latter expositions be true, the verse must have been revealed at Medina. 5 Vide Abulf. Vit. Moh. p. 39, and not. ibid Prideaux, Life of Mah. p. 50, and Prelim. Disc. Sect. II, p. 36. 6 See Kor. chapter 48. 7 See chapter 8, p. 129. 1 Al Beidâwi. d Called al Zakkûm, which springs from the bottom of hell.2 2 See chapter 37.				And remember when we said to thee, Verily, thy Lord is round about mankind; we ordained the vision20 which we shewed thee, and likewise the cursed tree of the Koran, only for men to dispute of; we will strike them with terror; but it shall only increase in them enormous wickedness:	20 See note on v. 1. The tree is Zakkoum, Sura [xlv.] lvi. The Rabbins teach that food of the bitterest herbs is one of the punishments of Hell. See Schröder's Rabb. und. Talm. Judenthum, p. 403.
67	63	17	And remember when we said unto the angels, Worship Adam; and they all worshipped him except Eblis, who said, Shall I worship him whom thou hast created of clay?					And when we said to the Angels, "Prostrate yourselves before Adam:" and they all prostrated them, save Eblis. "What!" said he, "shall I bow me before him whom thou hast created of clay?
67	64	17	And he said, What thinkest thou, as to this man whom thou hast honoured above me? verily, if thou grant me respite until the day of resurrection, I will extirpate his offspring, except a few.					Seest thou this man whom thou hast honoured above me? Verily, if thou respite me till the day of Resurrection, I will destroy his offspring, except a few."
67	65	17	God answered, Begone, I grant thee respite: but whosoever of them shall follow thee, hell shall surely be your reward; an ample reward for your demerits!e	e See chapter 2, p. 5, and chapter 7, p. 106, &c.				He said, "Begone; but whosoever of them shall follow thee, verily, Hell shall be your recompense; an ample recompense!
67	66	17	And entice to vanity such of them as thou canst, by thy voice; and assault them on all sides with thy horsemen and thy footmen;f and partake with them in their riches, and their children;g and make them promises; (but the devil shall make them no other than deceitful promises:)	f i.e., With all thy forces. g Instigating them to get wealth by unlawful means, and to spend it in supporting vice and superstition; and tempting them to incestuous mixtures, and to give their children names in honour of their idols, as Abd Yaghuth, Abd’ al Uzza, &c.3 3 Al Beidâwi.				And entice such of them as thou canst by thy voice; assault them with thy horsemen and thy footmen;21 be their partner in their riches and in their children, and make them promises: but Satan shall make them only deceitful promises.	21 That is, with all thy might.
67	67	17	as to my servants, thou shalt have no power over them; for thy LORD is a sufficient protector of those who trust in him.					As to my servants, no power over them shalt thou have; And thy Lord will be their sufficient guardian."
67	68	17	It is your LORD who driveth forward the ships for you in the sea, that ye may seek to enrich yourselves of his abundance by commerce; for he is merciful towards you.					It is your Lord who speedeth onward the ships for you in the sea, that ye may seek of his abundance; for he is merciful towards you.
67	69	17	When a misfortune befalleth you at sea, the false deities whom ye invoke are forgotten by you, except him alone: yet when he bringeth you safe to dry land, ye retire afar off from him, and return to your idols; for man is ungrateful.h	h See chapter 10, p. 152.				When a misfortune befalleth you out at sea, they whom ye invoke are not to be found: God alone is there: yet when he bringeth you safe to dry land, ye place yourselves at a distance from Him. Ungrateful is man.
67	70	17	Are ye therefore secure that he will not cause the dry land to swallow you up, or that he will not send against you a whirlwind driving the sands to overwhelm you? Then shall ye find none to protect you.					What! are ye sure, then, that he will not cleave the sides of the earth for you? or that he will not send against you a whirlwind charged with sands? Then shall ye find no protector.
67	71	17	Or are ye secure that he will not cause you again to commit yourselves to the sea another time, and send against you a tempestuous wind, and drown you; for that ye have been ungrateful? then shall ye find none to defend you against us, in that distress.					Or are ye sure that he will not cause you to put back to sea a second time, and send against you a storm blast, and drown you, for that ye have been thankless? Then shall ye find no helper against us therein.
67	72	17	And now have we honoured the children of Adam by sundry peculiar privileges and endowments; and we have given them conveniences of carriage by land and by sea, and have provided food for them of good things; and we have preferred them before many of our creatures which we have created, by granting them great prerogatives.					And now have we honoured the children of Adam: by land and by sea have we carried them: food have we provided for them of good things, and with endowments beyond many of our creatures have we endowed them.
67	73	17	On a certain day we will call all men to judgment with their respective leader:i and whosoever shall have his book given him into his right hand, they shall read their book with joy and satisfaction;j and they shall not be wronged a hair.k	i Some interpret this of the prophet sent to every people; others, of the heads of sects; others, of the various religions professed in the world; others, of the books which shall be given to every man at the resurrection, containing a register of their good and bad actions. j See the Prelim. Disc. Sect. IV. p. 70. k See chapter 4, p. 60, note o.				One day we will summon all men with their leaders: they whose book shall be given into their right hand, shall read their book, and not be wronged a thread:
67	74	17	And whoever hath been blind in this life shall be also blind in the next, and shall wander more widely from the path of salvation.					And he who has been blind here, shall be blind hereafter, and wander yet more from the way.
67	75	17	It wanted little but the unbelievers had tempted thee to swerve from the instructions which we had revealed unto thee, that thou shouldest devise concerning us a different thing;l and then would they have taken thee for their friend:	l These are generally supposed to have been the tribe of Thakîf, the inhabitants of al Tâyef, who insisted on Mohammed’s granting them several very extraordinary privileges, as the terms of their submission to him; for they demanded that they might be free from the legal contribution of alms, and from observing the appointed times of prayer; that they might be allowed to keep their idol Allât for a certain time,1 and that their territory might be declared a place of security and not be violated, like that of Mecca, &c. And they added, that if the other Arabs asked him the reason of these concessions, he should say, that GOD had commanded him so to do.2 According to which explication it is plain this verse must have been revealed long after the Hejra. Some, however, will have the passage to have been revealed at Mecca, on occasion of the Koreish; who told Mohammed they would not suffer him to kiss the black stone in the wall of Caaba, unless he also visited their idols, and touched them with his hand, to show his respect. 1 See the Prelim. Disc. p. 14. 2 Al Beidâwi, Jallalo’ddin. Vide Abulf. Vit. Moham. p. 126, &c.				And, verily, they had well nigh beguiled thee from what we revealed to thee, and caused thee to invent some other thing in our name: but in that case they would surely have taken thee as a friend;22	22 Zamakshary relates that this passage was revealed when the Thaqyfites in framing the document of agreement between themselves and Muhammad, required that the words requiring the prostrations in worship should not be added. The writer looked at the prophet, who stood by in silence, when Omar stood up and drew his sword with menacing words. They replied, We speak not thee but to Muhammad. Then this verse was revealed. Thus Dr. Sprenger. Life, p. 186. He renders the last clause, but at the right moment a friend reprehended thee.
67	76	17	and unless we had confirmed thee, thou hadst certainly been very near inclining unto them a little.					And had we not settled thee, thou hadst well nigh leaned to them a little:
67	77	17	Then would we surely have caused thee to taste the punishment of life, and the punishment of death;m and thou shouldest not have found any to protect thee against us.	m i.e., Both of this life and the next. Some interpret the first of the punishment in the next world, and the latter of the torture of the sepulchre.3 3 Al Beidâwi.				In that case we would surely have made thee taste of woe23 in life and of woe in death: then thou shouldest not have found a helper against us.	23 Lit. weakness, languors.
67	78	17	The unbelievers had likewise almost caused thee to depart the land, that they might have expelled thee thence:n but then should they not have tarried therein after thee, except a little while.o	n The commentators differ as to the place where this passage was delivered, and the occasion of it. Some think it was revealed at Mecca, and that it refers to the violent enmity which the Koreish bore Mohammed, and their restless endeavours to make him leave Mecca;4 as he was at length obliged to do. But as the persons here spoken of seem not to have prevailed in their project, others suppose that the verse was revealed at Medina, on the following occasion. The Jews, envious of Mohammed’s good reception and stay there, told him, by way of counsel, that Syria was the land of the prophets, and that if he was really a prophet he ought to go thither. Mohammed seriously reflecting on what they had said, began to think they had advised him well; and actually set out, and proceeded a day’s journey in his way to Syria: whereupon GOD acquainted him with their design by the revelation of this verse; and he returned to Medina.5 4 Idem. 5 Idem, Jallalo’ddin. o This was fulfilled, according to the former of the above-mentioned explications, by the loss of the Koreish at Bedr; and according to the latter, by the great slaughter of the Jews of Koreidha and al Nadîr.6 6 Iidem.				And truly they had almost caused thee to quit the land, in order wholly to drive thee forth from it:24 but then, themselves should have tarried but a little after thee.	24 "The Jews, envious of Muhammad's good reception and stay there, told him, by way of counsel, that Syria was the land of the Prophets, and that if he was really a prophet, he ought to go there." Sale from Djelal Eddin ap. Mar. Geiger, p. 12, quotes a Talmudical saying to the same effect, but without any reference.
67	79	17	This is the method of dealing which we have prescribed ourselves in respect to our apostles, whom we have already sent before thee: and thou shalt not find any change in our prescribed method.					This was our way with the Apostles we have already sent before thee, and in this our way thou shalt find no change.
67	80	17	Regularly perform thy prayer at the declension of the sun, at the first darkness of the night,q and the prayer of daybreak;r for the prayer of daybreak is borne witness unto by the angels.s	p i.e., At the time of noon prayer, when the sun declines from the meridian; or, as some choose to translate the words, at the setting of the sun, which is the time of the first evening prayer. q The time of the last evening prayer. r Literally, the reading of the daybreak; whence some suppose the reading of the Korân at that time is here meant. s viz., The guardian angels, who, according to some, are relieved at that time; or else the angels appointed to make the change of night into day, &c.7 7 Al Beidâwi.	Summons of the Lord of Hosts (Súriy-Haykal, paragraph 199) link			Observe prayer at sunset, till the first darkening of the night, and the daybreak reading–for the daybreak reading hath its witnesses,
67	81	17	And watch some part of the night in the same exercise, as a work of supererogation for thee: peradventure thy LORD will raise thee to an honourable station.t	t According to a tradition of Abu Horeira, the honourable station here intended is that of intercessor for others.1 1 Idem.	The Seven Valleys (The Valley of True Poverty and Absolute Nothingness) link	MG: Glorious Station		And watch unto it in the night: this shall be an excess in service:25 it may be that thy Lord will raise thee to a glorious station:	25 A work of supererogation, and therefore doubly meritorious. Thus Tr. Berachoth, fol. 4. The word station (mekam) is still used of the nearness to God, attained in spiritual ecstacies, etc.
67	82	17	And say, O LORD, cause me to enter with a favorable entry, and cause me to come forthu with a favorable coming forth; and grant me from thee an assisting power.	u That is, Grant that I may enter my grave with peace, and come forth from it, at the resurrection, with honour and satisfaction. In which sense this petition is the same with that of Balaam, Let me die the death of the righteous, and let my last end be like his.2 But as the person here spoken to is generally supposed to be Mohammed, the commentators say he was commanded to pray in these words for a safe departure from Mecca, and a good reception at Medina; or for a sure refuge in the cave, where he hid himself when he fled from Mecca;3 or (which is the more common opinion) for a victorious entrance into Mecca, and a safe return thence.4 2 Numb. xxiii. 10. 3 See the Prelim. Disc. Sect. II. p. 39. 4 Al Beidâwi, Jallalo’ddin.				And say, "O my Lord, cause me to enter26 with a perfect entry, and to come forth with a perfect forthcoming, and give me from thy presence a helping power:"	26 That is, to enter the Grave or Mecca. Lit. with an entry of truth.
67	83	17	And say, Truth is come, and falsehood is vanished: for falsehood is of short continuance.x	x These words Mohammed repeated, when he entered the temple of Mecca, after the taking of that city, and cleansed it of the idols; a great number of which are said to have fallen down on his touching them with the end of the stick he held in his hand.5 5 Iidem. Vide Gagnier, Vie de Mahomet, tom. 2, p. 127.				And SAY: Truth is come and falsehood is vanished. Verily, falsehood is a thing that vanisheth.
67	84	17	We send down of the Koran that which is a medicine and mercy unto the true believers; but it shall only increase the perdition of the unjust.		The Secret of Divine Civilization, p. 73 link	MG: And We send down of the Qur'án that which is a healing and a mercy to the faithful: But it shall only add to the ruin of the wicked.		And we send down of the Koran that which is a healing and a mercy to the faithful: But it shall only add to the ruin of the wicked.
67	85	17	When we bestow favors on man, he retireth and withdraweth himself ungratefully from us: but when evil toucheth him, he despaireth of our mercy.					When we bestow favours on man, he withdraweth and goeth aside; but when evil toucheth him, he is despairing.
67	86	17	Say, Every one acteth after his own manner:y but your LORD best knoweth who is most truly directed in his way.	y i.e., According to his judgment or opinion, be it true or false; or according to the bent of his mind, and the natural constitution of his body.6 6 Al Beidâwi.				SAY: Every one acteth after his own manner: but your Lord well knoweth who is best guided in his path.
67	87	17	They will ask thee concerning the spirit:z answer, The spirit was created at the command of my LORD:a but ye have no knowledge given unto you, except a little.b	z Or the soul of man. Some interpret it of the angel Gabriel, or of the divine revelation.7 7 Idem. a viz., By the word Kun, i.e., Be; consisting of an immaterial substance, and not generated, like the body. But, according to a different opinion, this passage should be translated, The spirit is of those things, the knowledge of which thy Lord hath reserved to himself. For it is said that the Jews bid the Koreish ask Mohammed to relate the history of those who slept in the cave,8 and of Dhu’lkarnein,9 and to give them an account of the soul of man; adding, that if he pretended to answer all the three questions, or could answer none of them, they might be sure he was no prophet; but if he gave an answer to one or two of the questions and was silent as to the other, he was really a prophet. Accordingly, when they propounded the questions to him, he told them the two histories, but acknowledged his ignorance as to the origin of the human soul.10 8 See the next chapter. 9 See ib. 10 Al Beidâwi. b All your knowledge being acquired from the information of your senses, which must necessarily fail you in spiritual speculations, without the assistance of divine revelation.11 11 Idem.	Kitáb-i-Íqán, part II, paragraph 201, p. 183 link	And they will ask Thee of the Spirit. Say, 'the Spirit proceedeth at My Lord's command.'		And they will ask thee of the Spirit.27 SAY: The Spirit proceedeth at my Lord's command: but of knowledge, only a little to you is given.	27 The word spirit is probably to be understood of the Angel Gabriel. Comp. 1 Kings xxii. 21. Others understand it of the immaterial soul of man. See note on Sura [xci.] ii. 81.
67	88	17	If we pleased, we should certainly take away that which we have revealed unto thee;c in such case thou couldst not find any to assist thee therein against us,	c viz., The Korân; by razing it both from the written copies, and the memories of men.				If we pleased, we could take away what we have revealed to thee: none couldst thou then find thee to undertake thy cause with us,
67	89	17	unless through mercy from thy LORD; for his favor towards thee hath been great.					Save as a mercy from thy Lord; great, verily, is his favour towards thee.
67	90	17	Say, Verily if men and genii were purposely assembled, that they might produce a book like this Koran, they could not produce one like unto it, although the one of them assisted the other.		Selections from the Writings of the Báb (2 Excerpts from the Qayyúmu'l-Asmá, Chapter II, within pp. 43-44) link Selections from the Writings of the Báb (2 Excerpts from the Qayyúmu'l-Asmá, Chapter LVIII, within pp. 58-59) link	cf. BWC: should all men and spirits combine to compose the like of one chapter of this Book, they would surely fail, even though they were to assist one another. cf. BWC: Were ye to assemble together in order to produce the like of a single letter of My Works, ye would never be able to do so,		SAY: Verily, were men and Djinn assembled to produce the like of this Koran, they could not produce its like, though the one should help the other.
67	91	17	And we have variously propounded unto men in this Koran every kind of figurative argument; but the greater part of men refuse to receive it, merely out of infidelity.					And of a truth we have set out to men every kind of similitude in this Koran, but most men have refused everything except unbelief.
67	92	17	And they say, We will by no means believe on thee, until thou cause a spring of water to gush forth for us out of the earth;d	d This and the following miracles were demanded of Mohammed by the Koreish, as proofs of his mission.				And they say, "By no means will we believe on thee till thou cause a fountain to gush forth for us from the earth;
67	93	17	or thou have a garden of palm-trees and vines, and thou cause rivers to spring forth from the midst thereof in abundance;					Or, till thou have a garden of palm-trees and grapes, and thou cause forth-gushing rivers to gush forth in its midst;
67	94	17	or thou cause the heaven to fall down upon us, as thou hast given out, in pieces; or thou bring down GOD and the angels to vouch for thee;					Or thou make the heaven to fall on us, as thou hast given out, in pieces; or thou bring God and the angels to vouch for thee;
67	95	17	or thou have a house of gold; or thou ascend by a ladder to heaven: neither will we believe thy ascending thither alone,e until thou cause a book to descend unto us, bearing witness of thee, which we may read. Answer My LORD be praised! Am I other than a man, sent as an apostle?	e As thou pretendest to have done in thy night-journey; but of which no man was witness.				Or thou have a house of gold; or thou mount up into Heaven; nor will we believe in thy mounting up, till thou send down to us a book which we may read." SAY: Praise be to my Lord! Am I more than a man, an apostle?
67	96	17	And nothing hindereth men from believing, when a direction is come unto them, except that they say, Hath GOD sent a man for his apostle?					And what hindereth men from believing, when the guidance hath come to them, but that they say, "Hath God sent a man as an apostle?"
67	97	17	Answer, If the angels had walked on earth as familiar inhabitants thereof, we had surely sent down unto them from heaven an angel for our apostle.					SAY: Did angels walk the earth as its familiars, we had surely sent them an angel-apostle out of Heaven.
67	98	17	Say, GOD is a sufficient witness between me and you: for he knoweth and regardeth his servants.					SAY: God is witness enough between you and me. His servants He scanneth, eyeth.
67	99	17	Whom GOD shall direct, he shall be the rightly directed; and whom he shall cause to err, thou shalt find none to assist, besides him. And we will gather them together on the day of resurrection, creeping on their faces, blind, and dumb, and deaf:f their abode shall be hell; so often as the fire thereof shall be extinguished, we will rekindle a burning flame to torment them.g	f See the Prelim. Disc. Sect. IV. p. 66. g i.e., When the fire shall go out or abate for want of fuel, after the consumption of the skins and flesh of the damned, we will add fresh vigour to the flames by giving them new bodies.1 1 Al Beidâwi. See chapter 4, p. 60.				And He whom God shall guide will be guided indeed; and whom he shall mislead thou shalt find none to assist, but Him: and we will gather them together on the day of the resurrection, on their faces, blind and dumb and deaf: Hell shall be their abode: so oft as its fires die down, we will rekindle the flame.
67	100	17	This shall be their reward, because they disbelieve in our signs, and say, When we shall have been reduced to bones and dust, shall we surely be raised new creatures?					This shall be their reward for that they believed not our signs and said, "When we shall have become bones and dust, shall we surely be raised a new creation?"
67	101	17	Do they not perceive that GOD, who created the heavens and the earth, is able to create other bodies, like their present? And he hath appointed them a limited term;h there is no doubt thereof: but the ungodly reject the truth, merely out of unbelief.	h Or life, or resurrection.				Do they not perceive that God, who created the Heavens and the Earth, is able to create their like? And he hath ordained them a term; there is no doubt of it: but the wicked refuse everything except unbelief.
67	102	17	Say, If ye possessed the treasures of the mercy of my LORD, ye would surely refrain from using them, for fear of spending them;i for man is covetous.	i That is, lest they should be exhausted.				SAY: If ye held the treasures of my Lord's mercy ye would certainly refrain from them through fear of spending them: for man is covetous.
67	103	17	We heretofore gave unto Moses the power of working nine evident signs.j And do thou ask the children of Israel, as to the story of Moses;k when he came unto them, and Pharaoh said unto him, Verily I esteemed thee, O Moses, to be deluded by sorcery.	j These were, the changing his rod into a serpent, the making his hand white and shining, the producing locusts, lice, frogs, and blood, the dividing of the Red Sea, the bringing water out of the rock, and the shaking of Mount Sinai over the children of Israel. In lieu of the three last some reckon the inundation of the Nile, the blasting of the corn, and scarcity of the fruits of the earth.2 These words, however, are interpreted by others, not of nine miracles, but of nine commandments, which Moses gave his people, and were thus numbered up by Mohammed himself to a Jew, who asked him the question, viz., That they should not be guilty of idolatry, nor steal, nor commit adultery or murder, nor practise sorcery or usury, nor accuse an innocent man to take away his life, or a modest woman of whoredom, nor desert the army; to which he added the observing of the sabbath, as a tenth commandment, but which peculiarly regarded the Jews: upon which answer, it is said, the Jew kissed the prophet’s hands and feet.3 2 Idem, Jallalo’ddin. 3 Al Beidâwi. k Some think these words are directed to Moses, who is hereby commanded to demand the children of Israel of Pharaoh, that he might let them go with him.				We therefore gave to Moses nine clear signs. Ask thou, therefore, the children of Israel how it was when he came unto them, and Pharaoh said to him, "Verily, I deem thee, O Moses, a man enchanted."
67	104	17	Moses answered, Thou well knowest that none hath sent down these evident signs except the LORD of heaven and earth; and I surely esteem thee, O Pharaoh, a lost man.					Said Moses, "Thou knowest that none hath sent down these clear signs but the Lord of the Heavens and of the Earth; and I surely deem thee, O Pharaoh, a person lost."
67	105	17	Wherefore Pharaoh sought to drive them out of the land; but we drowned him and all those who were with him.					So Pharaoh sought to drive them out of the land; but we drowned him and all his followers.
67	106	17	And we said unto the children of Israel, after his destruction, Dwell ye in the land: and when the promise of the next life shall come to be fulfilled, we will bring you both promiscuously to judgment. We have sent down the Koran with truth, and it hath descended with truth: and we have not sent thee otherwise than to be a bearer of good tidings, and a denouncer of threats.					And after his death, we said to the children of Israel, "Dwell ye in the land:" and when the promise of the next life shall come to pass, we will bring you both up together to judgment. In truth have we sent down the Koran, and in truth hath it descended, and we have only sent thee to announce and to warn.
67	107	17	And we have divided the Koran, revealing it by parcels, that thou mightest read it unto men with deliberation: and we have sent it down, causing it to descend as occasion required.l	l See the Prelim. Disc. Sect. III. p. 50.				And we have parcelled out the Koran into sections, that thou mightest recite it unto men by slow degrees, and we have sent it down piecemeal.
67	108	17	Say, Whether ye believe therein, or do not believe, verily those who have been favored with the knowledge of the scriptures which were revealed before it, when the same is rehearsed unto them, fall down on their faces,m worshipping, and say, Our LORD be praised, for that the promise of our LORD is surely fulfilled!	m Literally, on their chins.				SAY: Believe ye therein or believe ye not? They verily to whom knowledge had been given previously, fall on their faces worshipping when it is recited to them, and say: "Glory be to God! the promise of our Lord is made good!"
67	109	17	and they fall down on their faces, weeping; and the hearing thereof increaseth their humility.					They fall down on their faces weeping, and It increaseth their humility.
67	110	17	Say, call upon GOD, or call on the Merciful: by whichsoever of the two names ye invoke him, it is equal; for he hath most excellent names.n Pronounce not thy prayer aloud, neither pronounce it with too low a voice,o but follow a middle way between these:	n The infidels hearing Mohammed say, O GOD, and O Merciful, imagined the Merciful was the name of a deity different from GOD, and that he preached the worship of two; which occasioned this passage. See chapter 7, p. 123. o Neither so loud, that the infidels may overhear thee, and thence take occasion to blaspheme and scoff; nor so softly as not to be heard by the assistants. Some suppose that by the word prayer, in this place, is meant the reading of the Korân.	Gems of Divine Mysteries, p. 34, paragraph 45 link The Seven Valleys (Preamble) link The Secret of Divine Civilization, p. 109 link	BWC: Say: Call upon God or call upon the All-Merciful: by whichsoever name ye will, invoke him, for He hath most excellent names. MG: ...by whichsoever (name) ye will, invoke Him: He hath most excellent names MG: but between these follow a middle way.		SAY: Call upon God (Allah),28 or call upon the God of Mercy (Arrahman), by whichsoever ye will invoke him: He hath most excellent names. And be not loud in thy prayer, neither pronounce it too low;29 but between these follow a middle way:	28 The infidels hearing Muhammad say, Ya Allah! Ya Rahman! in his prayers, imagined that he was addressing two Deities; hence this passage. Comp. [lxxiii.] xvi. 52; [lxvi.] xxv. 61. As this title of God (Rahman) disappears from the later Suras, it has been inferred that Muhammad's original intention was to have combined it with Allah, but that through fear lest Allah and Arrahman should be supposed to be two Gods, he dropped the latter.–This title was applied to their deities by the Himyarites; and it occurs in Ps. lxxviii. 38, and Ex. xxxiv. 6. The root is not found in Æthiopic. 29 The Talm. Tr. Berachoth, 31, 2, forbids loudness in prayer by the example of Hannah.
67	111	17	and say, Praise be unto GOD, who hath not begotten any child; who hath no partner in the kingdom, nor hath any to protect him from contempt: and magnify him by proclaiming his greatness.					And SAY: Praise be to God who hath not begotten a son, who hath no partner in the Kingdom, nor any protector on account of weakness. And magnify him by proclaiming His greatness.30	30 Lit. magnify Him by magnifying.
69	0	18
69	0	18
69	0	18	CHAPTER XVIII.					SURA XVIII.–THE CAVE [LXIX.]
69	0	18	ENTITLED, THE CAVE;p REVEALED AT MECCA.q	p The chapter is thus inscribed because it makes mention of the cave wherein the seven sleepers concealed themselves. q Some except one verse, which begins thus, Behave thyself with constancy, &c.				MECCA.–110 Verses
69	0	18	IN THE NAME OF THE MOST MERCIFUL GOD.					In the Name of God, the Compassionate, the Merciful
69	1	18	PRAISE be unto GOD, who hath sent down unto his servant the book of the Korân, and hath not inserted therein any crookedness,					PRAISE be to God, who hath sent down the Book to his servant, and hath not made it tortuous1	1 Lit. hath not put crookedness into it.
69	2	18	but hath made it a straight rule: that he should threaten a grievous punishment unto the unbelievers, from his presence; and should bear good tidings unto the faithful, who work righteousness, that they should receive an excellent reward, namely, paradise, wherein they shall remain forever:					But direct; that it may warn of a grievous woe from him, and announce to the faithful who do the things that are right, that a goodly reward, wherein they shall abide for ever, awaiteth them;
69	3	18	and that he should warn those who say, GOD hath begotten issue;					And that it may warn those who say, "God hath begotten a Son."
69	4	18	of which matter they have no knowledge, neither had their fathers. A grievous saying it is, which proceedeth from their mouths: they speak no other than a lie.					No knowledge of this have either they or their fathers! A grievous saying to come out of their mouths! They speak no other than a lie!
69	5	18	Peradventure thou wilt kill thyself with grief after them, out of thy earnest zeal for their conversion, if they believe not in this new revelation of the Koran.					And haply, if they believe not in this new revelation, thou wilt slay thyself, on their very footsteps, out of vexation.
69	6	18	Verily we have ordained whatsoever is on the earth for the ornament thereof, that we might make trial of men, and see which of them excelleth in works:					Verily, we have made all that is on earth as its adornment, that we might make trial who among mankind would excel in works:
69	7	18	and we will surely reduce whatever is thereon to dry dust.					But we are surely about to reduce all that is thereon to dust!
69	8	18	Dost thou consider that the companions of the cave,r and Al Rakim,s were one of our signs, and a great miracle?	r These were certain Christian youths, of a good family in Ephesus, who, to avoid the persecution of the emperor Decius, by the Arab writers called Decianus, hid themselves in a cave, where they slept for a great number of years.1 This apocryphal story (for Baronius2 treats it as no better, and Father Marracci3 acknowledges it to be partly false, or at least doubtful, though he calls Hottinger a monster of impiety, and the off-scum of heretics, for terming it a fable4), was borrowed by Mohammed from the Christian traditions,5 but has been embellished by him and his followers with several additional circumstances.6 1 Al Beidâwi, Jallalo’ddin, &c. 2 In Martyrol. ad 27 Julii. 3 In Alcor. p. 425. et in Prodr. part. 4, p. 103. 4 Hotting. Hist. Orient. p. 40. 5 Vide Greg. Turon. et Simeon. Metaphrast. 6 Vide D’Herbelot, Bibl. Orient. p. 189. s What is meant by this word the commentators cannot agree. Some will have it to be the name of the mountain, or the valley, wherein the cave was; some say it was the name of their dog; and others (who seem to come nearest the true signification) that it was a brass plate, or stone table, placed near the mouth of the cave, on which the names of the young men were written. There are some, however, who take the companions of al Rakîm to be different from the seven sleepers; for they say the former were three men who were driven by ill weather into a cave for shelter, and were shut in there by the falling down of a vast stone, which stopped the cave’s mouth; but on their begging GOD’S mercy, and their relating each of them a meritorious action which they hoped might entitle them to it, were miraculously delivered by the rock’s rending in sunder to give them passage.7 7 Al Beidâwi, ex trad Noomân Ebn Bashir.				Hast thou reflected that the Inmates of THE CAVE and of Al Rakim2 were on our wondrous signs?	2 The valley, or mountain, in which the Cave of the Seven Sleepers was situated. Comp. Fundgreiben des Orients, iii. 347-381. Gibbon's Decline and Fall, ch. xxxiii., especially the concluding sentences.
69	9	18	When the young men took refuge in the cave, they said, O LORD, grant us mercy from before thee, and dispose our business for us to a right issue.					When the youths betook them to the cave they said, "O our Lord! grant us mercy from before thee, and order for us our affair aright."
69	10	18	Wherefore we struck their ears with deafness, so that they slept without disturbance in the cave for a great number of years:					Then struck we upon their ears with deafness in the cave for many a year:
69	11	18	then we awaked them, that we might know which of the two partiest was more exact in computing the space which they had remained there.	t viz., Of the sleepers themselves, or others, who were divided in opinion as to the length of their stay in the cave.				Then we awaked them that we might know which of the two parties could best reckon the space of their abiding.
69	12	18	We will relate unto thee their history with truth. Verily they were young men who had believed in their LORD: and we had abundantly directed them:					We will relate to thee their tale with truth. They were youths who had believed in their Lord, and in guidance had we increased them;
69	13	18	and we fortified their hearts with constancy when they stood before the tyrant; and they said, Our LORD is the LORD of heaven and earth: we will by no means call on any god besides him; for then should we surely utter an extravagance.					And we had made them stout of heart, when they stood up and said, "Our Lord is Lord of the Heavens and of the Earth: we will call on no other God than Him; for in that case we had said a thing outrageous.
69	14	18	These our fellow people have taken other gods, besides him; although they bring no demonstrative argument for them: and who is more unjust than he who deviseth a lie concerning GOD?					These our people have taken other gods beside Him, though they bring no clear proof for them; but, who more iniquitous than he who forgeth a lie of God?
69	15	18	And they said the one to the other, When ye shall separate yourselves from them, and from the deities which they worship, except GOD,u fly into the cave: your LORD will pour his mercy on you abundantly, and will dispose your business for you to advantage.	u For they, like other idolaters, worshipped the true GOD and idols also.8 8 Idem.				So when ye shall have separated you from them and from that which they worship beside God, then betake you to the cave: Your Lord will unfold his mercy to you, and will order your affairs for you for the best."
69	16	18	And thou mightest have seen the sun, when it had risen, to decline from their cave towards the right hand, and when it went down, to leave them on the left hand:x and they were in the spacious part of the cave.y This was one of the signs of GOD. Whomsoever GOD shall direct, he shall be rightly directed: and whomsoever he shall cause to err, thou shalt not find any to defend, or to direct.	x Lest it should be offensive to them, the cave opening towards the south.1 1 Idem. y i.e., In the midst of it, where they were incommoded neither by the heat of the sun nor the closeness of the cave.2 2 Idem.				And thou mightest have seen the sun when it arose, pass on the right of their cave, and when it set, leave them on the left, while they were in its spacious chamber. This is one of the signs of God. Guided indeed is he whom God guideth; but for him whom He misleadeth, thou shalt by no means find a patron, director.
69	17	18	And thou wouldest have judged them to have been awake,z while they were sleeping; and we caused them to turn themselves to the right hand, and to the left.a And their dogb stretched forth his forelegs in the mouth of the cave: if thou hadst come suddenly upon them, verily thou wouldest have turned thy back and fled from them, and thou wouldest have been filled with fear at the sight of them.c	z Because of their having their eyes open, or their frequent turning themselves from one side to the other.3 3 Idem. a Lest their lying so long on the ground should consume their flesh.4 4 Idem, Jallalo’ddin. b This dog had followed them as they passed by him when they fled to the cave, and they drove him away; whereupon GOD caused him to speak, and he said, I love those who are dear unto God; go to sleep therefore, and I will guard you. But some say, it was a dog belonging to a shepherd who followed them, and that the dog followed the shepherd; which opinion is supported by reading, as some do, câlebohom, their dog’s master instead of calbohom, their dog.5 Jallalo’ddin adds, that the dog behaved as his masters did, in turning himself, in sleeping, and in waking. The Mohammedans have a great respect for this dog, and allow him a place in paradise with some other favourite brutes; and they have a sort of proverb which they use in speaking of a covetous person, that he would not throw a bone to the dog of the seven sleepers; nay, it is said that they have the superstition to write his name, which they suppose to be Katmîr (though some, as is observed above, think he was called al Rakîm), on their letters which go far, or which pass the sea, as a protection, or kind of talisman, to preserve them from miscarriage.6 5 Idem. 6 La Roque, Voy. de l’Arabie Heur. p. 74. Vide D’Herbel. ubi sup. c For that GOD had given them terrible countenances; or else because of the largeness of their bodies, or the horror of the place. It is related that the Khalif Moâwiyah, in an expedition he made against Natolia, passed by the cave of the seven sleepers, and would needs send somebody into it, notwithstanding Ebn Abbâs remonstrated to him the danger of it, saying, That a better man than him (meaning the prophet) had been forbidden to enter it, and repeated this verse; but the men the Khaliff sent in had no sooner entered the cave, than they were struck dead by a burning wind.7 7 Al Beidâwi.				And thou wouldst have deemed them awake,3 though they were sleeping: and we turned them to the right and to the left. And in the entry lay their dog with paws outstretched.4 Hadst thou come suddenly upon them, thou wouldst surely have turned thy back on them in flight, and have been filled with fear at them.	3 Because they slept with their eyes open. Beidh. 4 The Muhammadans believe that this dog will be admitted into Paradise. One of its traditional names is Katmir, a word whose letters, it should be observed, are with one exception identical with Rakim.
69	18	18	And so we awaked them from their sleep, that they might ask questions of one another. One of them spake and said, How long have ye tarried here? They answered, We have tarried a day, or part of a day. The others said, Your LORD best knoweth the time ye have tarried:d and now send one of you with this your money into the city;e and let him see which of its inhabitants hath the best and cheapest food, and let him bring you provision from him; and let him behave circumspectly, and not discover you to any one.	d As they entered the cave in the morning, and waked about noon, they at first imagined they had slept half a day, or a day and a half at most; but when they found their nails and hair grown very long, they used these words.8 8 Idem. e Which some commentators suppose was Tarsus.				So we awaked them that they might question one another. Said one of them, "How long have ye tarried here?" They said, "We have tarried a day or part of day." They said, "Your Lord knoweth best how long ye have tarried: Send now one of you with this your coin into the city, and let him mark who therein hath purest food, and from him let him bring you a supply: and let him be courteous, and not discover you to any one.
69	19	18	Verily if they come up against you, they will stone you, or force you to return to their religion; and then shall ye not prosper forever.					For they, if they find you out, will stone you or turn you back to their faith, and in that case it will fare ill with you for ever."
69	20	18	And so we made their people acquainted with what had happened to them; that they might know that the promise of GOD is true, and that there is no doubt of the last hour;f when they disputed among themselves concerning their matter.g And they said, Erect a building over them: their LORD best knoweth their condition. Those who prevailed in their affair answered, We will surely build a chapel over them.h	f The long sleep of these young men, and their waking after so many years, being a representation of the state of those who die, and are afterwards raised to life. g i.e., Concerning the resurrection; some saying that the souls only should be raised, others, that they should be raised with the body; or, concerning the sleepers, after they were really dead; one saying, that they were dead, and another, they were only asleep: or else concerning the erecting a building over them, as it follows in the next words; some advising a dwelling-house to be built there, and others a temple.1 1 Idem. h When the young man who was sent into the city, went to pay for the provision he had bought, his money was so old, being the coin of Decianus, that they imagined he had found a treasure, and carried him before the prince, who was a Christian, and having heard his story, sent some with him to the cave, who saw and spoke to the others: after which they fell asleep again and died; and the prince ordered them to be buried in the same place, and built a chapel over them.				And thus made we their adventure known to their fellow citizens, that they might learn that the promise of God is true, and that as to "the Hour" there is no doubt of its coming. When they disputed among themselves concerning what had befallen them, some said, "Build a building over them; their Lord knoweth best about them." Those who prevailed in the matter said, "A place of worship will we surely raise over them."
69	21	18	Some say, The sleepers were three; and their dog was the fourth;i and others say, They were five; and their dog was the sixth;j guessing at a secret matter: and others say, They were seven; and their dog was the eighth.k Say, My LORD best knoweth their number: none shall know them, except a few.	i This was the opinion of al Seyid, a Jacobite Christian of Najrân. j Which was the opinion of certain Christians, and particularly of a Nestorian prelate. k And this is the true opinion.2 2 Idem, Jallalo’ddin.				Some say, "They were three; their dog the fourth:" others say, "Five; their dog the sixth," guessing at the secret: others say, "Seven; and their dog the eighth." SAY: My Lord best knoweth the number: none, save a few, shall know them.
69	22	18	Wherefore dispute not concerning them, except with a clear disputation, according to what hath been revealed unto thee: and ask not any of the Christians concerning them.					Therefore be clear in they discussions about them,5 and ask not any Christian concerning them.	5 Lit. dispute not about them unless with clear disputation.
69	23	18	Say not of any matter, I will surely do this to-morrow; unless thou add, If GOD please.l And remember thy LORD, when thou forgettest,m and say, My LORD is able to direct me with ease, that I may draw near unto the truth of this matter rightly.	l It is said, that when the Koreish, by the direction of the Jews, put the three questions above mentioned to Mohammed, he bid them come to him the next day, and he would give them an answer, but added not, if it please God; for which reason he had the mortification to wait above ten days before any revelation was vouchsafed him concerning those matters, so that the Koreish triumphed, and bitterly reproached him as a liar: but at length Gabriel brought him directions what he should say; with this admonition, however, that he should not be so confident for the future.3 3 Al Beidâwi. m i.e., Give the glory to him, and ask pardon for thy omission, in case thou forget to say, If it please God.				Say not thou of a thing, " I will surely do it to-morrow;" without , "If God will."6 And when thou hast forgotten, call thy Lord to mind; and say, "Haply my Lord will guide me, that I may come near to the truth of this story with correctness."	6 Muhammad had omitted to use the qualifying phrase when, in reply to the Jews who asked for the History of the Seven Sleepers, he simply promised to give it on the morrow; hence, this verse. Comp. James iv. 13-15.
69	24	18	And they remained in their cave three hundred years, and nine years over.n	n Jallalo’ddin supposes the whole space was three hundred solar years, and that the odd nine are added to reduce them to lunar years. Some think these words are introduced as spoken by the Christians, who differed among themselves about the time; one saying it was three hundred years, and another, three hundred and nine years.4 The interval between the reign of Decius, and that of Theodosius the younger, in whose time the sleepers are said to have awaked, will not allow them to have slept quite two hundred years; though Mohammed is somewhat excusable, since the number assigned by Simeon Metaphrastes5 is three hundred and seventy-two years. 4 Idem. 5 Ubi sup.				And they tarried in their cave 300 years, and 9 years over.7	7 They entered the cavern under Decius and awoke in the time of Theodosius, according to the tradition; which cannot be reconciled with the number of years given in the text.
69	25	18	Say, GOD best knoweth how long they continued there: unto him are the secrets of heaven and earth known; do thou make him to see and to hear.o The inhabitants thereof have no protector besides him; neither doth he suffer any one to have a share in the establishment or knowledge of his decree.	o This is an ironical expression, intimating the folly and madness of man’s presuming to instruct GOD.6 6 Al Beidâwi. Jallalo’ddin				SAY: God best knoweth how long they tarried: With Him are the secrets of the Heavens and of the Earth: Look thou and hearken unto Him alone.8 Man hath no guardian but Him, and none may bear part in his judgments:–	8 Thus Ullm. But the words may be taken with Beidh. and Sale, as ironical. Make thou him to see and hear.
69	26	18	Read that which hath been revealed unto thee, of the book of thy LORD, without presuming to make any change therein:p there is none who hath power to change his words; and thou shalt not find any to fly to, besides him, if thou attempt it.	p As the unbelievers would persuade thee to do.1 1 Iidem.				And publish what hath been revealed to thee of the Book of thy Lord–none may change his words,–and thou shalt find no refuge beside Him.
69	27	18	Behave thyself with constancy towards those who call upon their LORD morning and evening, and who seek his favor; and let not thine eyes be turned away from them, seeking the pomp of this life;q neither obey him whose heart we have caused to neglect the remembrance of us,r and who followeth his lusts, and leaveth the truth behind him.	q That is, Despise not the poor believers because of their meanness, nor honour the rich because of their wealth and grandeur. r The person more particularly intended here, it is said, was Ommeya Ebn Khalf, who desired Mohammed to discard his indigent companions, out of respect to the Koreish. See chapter 6 p. 93.				Be patient with those who call upon their Lord at morn and even, seeking his face: and let not thine eyes be turned away from them in quest of the pomp of this life;9 neither obey him10 whose heart we have made careless of the remembrance of Us, and who followeth his own lusts, and whose ways are unbridled.	9 Said to have been promulgated at Medina. Nöld. p. 106 10 Omaya Ibn Chalf, who advised Muhammad to cast off all his poorer followers, out of respect to the Koreisch.
69	28	18	And say, The truth is from your LORD; wherefore let him who will, believe, and let him who will, be incredulous. We have surely prepared for the unjust hell fire, the flame and smoke whereof shall surround him like a pavilion: and if they beg relief, they shall be relieved with water like molten brass, which shall scald their faces: O how miserable a potion, and how unhappy a couch!					And SAY: the truth is from your Lord: let him then who will, believe; and let him who will, be an infidel. But for the offenders we have got ready the fire whose smoke shall enwrap them: and if they implore help, helped shall they be with water like molten brass which shall scald their Wretched the drink! and an unhappy couch!
69	29	18	As to those who believe, and do good works, we will not suffer the reward of him who shall work righteousness to perish;					But as to those who have believed and done the things that are right,–Verily we will not suffer the reward of him whose works were good, to perish!
69	30	18	for them are prepared gardens of eternal abode,s which shall be watered by rivers; they shall be adorned therein with bracelets of gold, and they shall be clothed in green garments of fine silk and brocades, reposing themselves therein on thrones. O how happy a reward, and how easy a couch!	s Literally of Eden. See chapter 9, p. 142, 143.				For them, the gardens of Eden, under whose shades shall rivers flow: decked shall they be therein with bracelets of gold, and green robes of silk and rich brocade shall they wear, reclining them therein on thrones. Blissful the reward! and a pleasant couch!11	11 It is probable that this and the numerous similar descriptions of the enjoyments in Paradise are based upon Muhammad's knowledge, or possibly personal observation, of the luxurious habits of the Persians, to whom many Arabian tribes owed allegiance, and with whom they had mercantile transactions by means of caravans. The word Paradise, the names of cups and brocade in Sura lvi. pp. 66, 67, and the word sundus in this passage, are all Persian.
69	31	18	And propound unto them as a parable two men:t on the one of whom we had bestowed two vineyards, and had surrounded them with palm-trees, and had caused corn to grow between them. Each of the gardens brought forth its fruit every season, and failed not at all;	t Though these seem to be general characters only, designed to represent the different end of the wicked, and of the good; yet it is supposed, by some, that two particular persons are here meant. One says they were two Israelites and brothers, who had a considerable sum left them by their father, which they divided between them; and that one of them, being an unbeliever, bought large fields and possessions with his portion, while the other, who was a true believer, disposed of his to pious uses; but that in the end, the former was ruined, and the latter prospered. Another thinks they were two men of the tribe of Makhzûm: the one named al Aswad Ebn Abd’al Ashadd, an infidel; and the other Abu Salma Ebn Abd’allah, the husband of Omm Salma (whom the prophet married after his death), and a true believer.2 2 Al Beidâwi.				And set forth to them as a parable two men; on one of whom we bestowed two gardens of grape vines, and surrounded both with palm trees, and placed corn fields between them: Each of the gardens did yield its fruit, and failed not thereof at all:
69	32	18	and we caused a river to flow in the midst thereof: and he had great abundance. And he said unto his companion by way of debate, I am superior to thee in wealth, and have a more powerful family.					And we caused a river to flow in their midst: And this man received his fruit, and said, disputing with him, to his companion, "More have I than thou of wealth, and my family is mightier."
69	33	18	And he went into his garden,u being guilty of injustice against his own soul, and said, I do not think that this garden will decay forever;	u Carrying his companion with him, out of ostentation, and to mortify him with the view of his large possessions.3 3 Idem.				And he went into his garden–to his own soul unjust. He said, "I do not think that this will ever perish:
69	34	18	neither do I think that the last hour will come: and although I should return unto my LORD, verily I shall find a better garden than this in exchange.u	x Vainly imagining that his prosperity was not so much the free gift of GOD, as due to his merit.4 4 Idem				And I do not think that 'the Hour' will come: and even if I be taken back to my Lord, I shall surely find a better than it in exchange."
69	35	18	And his companion said unto him, by way of debate, Dost thou not believe in him who created thee of the dust, and afterwards of seed; and then fashioned thee into a perfect man?					His fellow said to him, disputing with him, "What ! hast thou no belief in him who created thee of the dust, then of the germs of life,12 then fashioned thee a perfect man?	12 Lit ex spermate.
69	36	18	But as for me, GOD is my LORD; and I will not associate any other deity with my LORD.					But God is my Lord; and no other being will I associate with my Lord.
69	37	18	And when thou enterest thy garden, wilt thou not say, What GOD pleaseth shall come to pass; there is no power but in GOD alone? Although thou seest me to be inferior to thee in wealth and number of children,		The Four Valleys (The Third Valley, within pp. 54-57) link The Seven Valleys (Valley of Unity, within pp. 17-29) link	MG: There is no power or might save in God, MG: There is no power or might but in God.		And why didst thou not say when thou enteredst thy garden, 'What God willeth! There is no power but in God.' Though thou seest that I have less than thou of wealth and children,
69	38	18	my LORD is well able to bestow on me a better gift than thy garden, and to shoot his arrows against the same from heaven, so that it shall become barren dust;					Yet haply my Lord may bestow on me better than thy garden, and may send his bolts upon it out of Heaven, so that the next dawn shall find it barren dust;
69	39	18	or its water may sink deep into the earth, that thou canst not draw thereof.					Or its water become deep sunk, so that thou art unable to find it."
69	40	18	And his possessions were encompassed with destruction, as his companion had forewarned him; wherefore he began to turn down the palms of his hands out of sorrow and regret for that which he had expended thereon; for the vines thereof were fallen down on their trails: and he said, Would to GOD that I had not associated any other deity with my LORD!					And his fruits were encompassed by destruction. Then began he to turn down the palms of his hands at what he had spent on it; for its vines were falling down on their trellises, and he said, "Oh that I had not joined any other god to my Lord!"
69	41	18	And he had no party to assist him besides GOD, neither was he able to defend himself against his vengeance.					And he had no host to help him instead of God, neither was he able to help himself.
69	42	18	In such case protection belongeth of right unto GOD alone; he is the best rewarder, and the best giver of success.					Protection in such a case is of God–the Truth: He is the best rewarder, and He bringeth to the best issue.
69	43	18	And propound to them a similitude of the present life. It is like water which we send down from heaven; and the herb of the earth is mixed therewith, and after it hath been green and flourishing, in the morning it becometh dry stubble, which the winds scatter abroad: and GOD is able to do all things.					And set before them a similitude of the present life. It is as water which we send down from Heaven, and the herb of the Earth is mingled with it, and on the morrow it becometh dry stubble which the winds scatter: for God hath power over all things.
69	44	18	Wealth and children are the ornament of this present life: but good works, which are permanent, are better in the sight of thy LORD, with respect to the reward, and better with respect to hope.					Wealth and children are the adornment of this present life: but good works, which are lasting, are better in the sight of thy Lord as to recompense, and better as to hope.
69	45	18	On a certain day we will cause the mountains to pass away,y and thou shalt see the earth appearing plain and even; and we will gather mankind together, and we will not leave any one of them behind.	y For being torn up by the roots, they shall fly in the air, and be reduced to atoms.1 1 Idem. See Prelim. Disc. Sect. IV. p. 64.				And call to mind the day when we will cause the mountains to pass away,13 and thou shalt see the earth a levelled plain, and we will gather mankind together, and not leave of them any one.	13 Comp. Isai. xl. 4, etc.
69	46	18	And they shall be set before thy LORD in distinct order, and he shall say unto them, Now are ye come unto us naked, as we created you the first time: but ye thought that we should not perform our promise unto you.					And they shall be set before thy Lord in ranks:–"Now are ye come unto us as we created you at first: but ye thought that we should not make good to you the promise."
69	47	18	And the book wherein every one's actions are recorded shall be put into his hand; and thou shalt see the wicked in great terror, because of that which is written therein, and they shall say, Alas for us! what meaneth this book? it omitteth neither a small action nor a great one, but it compriseth the same; and they shall find that which they have wrought, present before their eyes: and thy LORD will not deal unjustly with any one.					And each shall have his book put into his hand: and thou shalt see the wicked in alarm at that which is therein: and they shall say, "O woe to us! what meaneth this Book? It leaveth neither small nor great unnoted down!" And they shall find all that they have wrought present to them, and thy Lord will not deal unjustly with any one.
69	48	18	Remember when we said unto the angels, Worship ye Adam: and they all worshipped him, except Eblis,z who was one of the genii,a and departed from the command of his LORD. Will ye therefore take him and his offspring for your patrons besides me, notwithstanding they are your enemies? Miserable shall such a change be to the ungodly!	z See chapter 2, p. 5, and chapter 7, p. 105, &c. a Hence some imagine the genii are a species of angels: others suppose the devil to have been originally a genius, which was the occasion of his rebellion, and call him the father of the genii, whom he begat after his fall;2 it being a constant opinion among the Mohammedans, that the angels are impeccable, and do not propagate their species.3 2 Jallalo’ddin, &c. 3 See the Prelim. Disc. Sect. IV. p. 56, &c.				When we said to the angels, "Prostrate yourselves before Adam," they all prostrated them save Eblis, who was of the Djinn,14 and revolted from his Lord's behest. behest.–What! will ye then take him and his offspring as patrons rather than Me? and they your enemies? Sad exchange for the ungodly!	14 Muhammad appears, according to this text, to have considered Eblis not only as the father of the Djinn, but as one of their number. The truth appears to be that Muhammad derived his doctrines of the Genii from the Persian and Indian mythology, and attempted to identify them with the Satan and demons of the Semitic races. Both the Satans and Djinn represent in the Koran the principle of Evil. See Sura [xci.] ii. 32, n.
69	49	18	I called not them to be present at the creation of the heavens and of the earth, nor at the creation of themselves, neither did I take those seducers for my assistants.					I made them not witnesses of the creation of the Heavens and of the Earth, nor of their own creation, neither did I take seducers as my helpers.
69	50	18	On a certain day, God shall say unto the idolaters, Call those whom ye imagined to be my companions, to protect you: and they shall call them, but they shall not answer them; and we will place a valley of destruction between them:b	b i.e., Between the idolaters and their false gods. Some suppose the meaning is no more than that GOD will set them at variance and division.				On a certain day, God shall say, "Call ye on the companions ye joined with me, deeming them to be gods:" and they shall call on them, but they shall not answer them: then will we place a valley of perdition between them:
69	51	18	and the wicked shall see hell fire: and they shall know that they shall be thrown into the same, and they shall find no way to avoid it.					And the wicked shall see the fire, and shall have a foreboding that they shall be flung into it, and they shall find no escape from it.
69	52	18	And now have we variously propounded unto men, in this Koran, a parable of every kind; but man cavilleth at most things therein.					And now in this Koran we have presented to man similitudes of every kind: but, at most things is man a caviller.
69	53	18	Yet nothing hindereth men from believing, now a direction is come unto them, and from asking pardon of their LORD, excepting that they wait until the punishment of their predecessors come to be inflicted on them, or that the chastisement of the next life come upon them publicly.					And what, now that guidance is come to them, letteth men from believing and from asking forgiveness of their Lord–unless they wait till that the doom of the ancients overtake them, or the chastisement come upon them in the sight of the universe?
69	54	18	We send not our messengers, but to bear good tidings, and to denounce threats. Those who believe not dispute with vain arguments, that they may thereby render the truth of no effect; and they hold my signs, and the admonitions which have been made them, in derision.					We send not our Sent Ones but to announce and to warn: but the infidels cavil with vain words in order to refute the truth; and they treat my signs and their own warnings with scorn.
69	55	18	And who is more unjust than he who hath been acquainted with the signs of his LORD, and retireth afar off from the same, and forgetteth that which his hands have formerly committed? Verily we have cast veils over their hearts, lest they should understand the Koran, and into their ears thickness of hearing:					But who is worse than he who when told of the signs of his Lord turneth him away and forgetteth what in time past his hands have wrought? Truly we have thrown veils over their hearts lest they should understand this Koran, and into their ears a heaviness:
69	56	18	if thou invite them to the true direction, yet will they not therefore be directed forever.					And if thou bid them to "the guidance" yet will they not even then be guided ever.
69	57	18	Thy LORD is gracious, endued with mercy; if he would have punished them for that which they have committed, he would doubtless have hastened their punishment: but a threat hath been denounced against them,c and they shall find no refuge, besides him.	c viz., Of their calamity at Bedr (for the Koreish are the infidels here intended), or their punishment at the resurrection.1 1 Al Beidâwi.				The gracious one, full of compassion, is thy Lord! if he would have chastised them for their demerits he would have hastened their chastisement. But they have a time fixed for the accomplishment of our menaces: and beside God they shall find no refuge.
69	58	18	And those former citiesd did we destroy, when they acted unjustly; and we gave them previous warning of their destruction.	d That is, the towns of the Adites, Thamûdites, Sodomites, &c.				And those cities did we destroy when they became impious; and of their coming destruction we gave them warning.
69	59	18	And remember when Moses said unto his servant Joshua the son of Nun, I will not cease to go forward, until I come to the place where the two seas meet; or I will travel for a long space of time.e	e The original word properly signifies the space of eighty years and upwards. To explain this long passage the commentators tell the following story: They say that Moses once preaching to the people, they admired his knowledge and eloquence so much, that they asked him whether he knew any man in the world who was wiser than himself; to which he answered in the negative: whereupon GOD, in a revelation, having reprehended him for his vanity (though some pretend that Moses asked GOD the question of his own accord), acquainted him that his servant al Khedr was more knowing than he; and, at Moses’ request told him he might find that person at a certain rock, where the two seas met; directing him to take a fish with him in a basket, and that where he missed the fish, that was the place. Accordingly Moses set out, with his servant Joshua, in search of al Khedr; which expedition is here described.2 2 Idem, Al Zamakhshari, Al Bokhari, in Sonna, &c.				Remember when Moses said to his servant, "I will not stop till I reach the confluence of the two seas,15 or for years will I journey on."	15 The sea of Greece and the sea of Persia. But as no literal interpretation of the passage seems satisfactory, the Commentators have devised a spiritual or metaphorical one, and explain it of the two oceans of natural and supernatural knowledge. There is no trace of this legend in the Rabbinic writings.
69	60	18	But when they were arrived at the meeting of the two seas,f they forgot their fish, which they had taken with them;g and the fish took its way freely in the sea.h	f viz., Those of Persia and Greece. Some fancy that the meeting of Moses and al Khedr is here intended, as of the two seas of knowledge.3 3 Idem. g Moses forgot to inquire concerning it, and Joshua forgot to tell him when he missed it. It is said that when they came to the rock, Moses falling asleep, the fish, which was roasted, leaped out of the basket into the sea; some add, that Joshua making the ablution at the fountain of life (of which immediately), some of the water happened to be sprinkled on the fish, which immediately restored it to life.1 1 Idem. h The word here translated freely, signifying also a pipe or arched canal for conveyance of water, some have imagined that the water of the sea was miraculously kept from touching the body of the fish, which passed through it as under an arch.2 2 Idem.				But when they reached their confluence, they forgot their fish, and it took its way in the sea at will.
69	61	18	And when they had passed beyond that place, Moses said unto his servant, Bring us our dinner; for now are we fatigued with this our journey.					And when they had passed on, said Moses to his servant, "Bring us our morning meal; for now have we incurred weariness from this journey."
69	62	18	His servant answered, Dost thou know what has befallen me? When we took up our lodging at the rock, verily I forgot the fish: and none made me to forget it, except Satan, that I should not remind thee of it. And the fish took its way into the sea, in a wonderful manner.					He said, "What thinkest thou? When we repaired to the rock for rest I forgot the fish; and none but Satan made me forget it, so as not to mention it; and it hath taken its way in the sea in a wondrous sort."
69	63	18	Moses said, This is what we sought after. And they both went back, returning by the way they came.					He said, "It is this we were in quest of."16 And they both went back retracing their footsteps.	16 The loss of our fish is a sign to us of our finding him whom we seek, namely, El-Khidr, or El-Khadir, the reputed vizier of Dhoulkarnain, and said to have drunk of the fountain of life, by virtue of which he still lives, and will live till the day of judgment. He is also said to appear, clad in green robes, to Muslims in distress, whence his name. Perhaps the name Khidr is formed from Jethro.
69	64	18	And coming to the rock they found one of our servants,i unto whom we had granted mercy from us, and whom we had taught wisdom from before us.	i This person, according to the general opinion, was the prophet al Khedr; whom the Mohammedans usually confound with Phineas, Elias, and St. George, saying that his soul passed by a metempsychosis successively through all three. Some, however, say his true name was Balya Ebn Malcân, and that he lived in the time of Afridûn, one of the ancient kings of Persia, and that he preceded Dhu’lkarnein, and lived to the time of Moses. They suppose al Khedr, having found out the fountain of life and drunk thereof, became immortal; and that he had therefore this name from his flourishing and continual youth.3 Part of these fictions they took from the Jews, some of whom also fancy Phineas was Elias.4 3 Idem. Vide D’Herbelot, Bibl. Orient. Art. Khedher, Septemcastrens. de Turcar. Moribus. Busbeq. Epist. I, p. 93, &c. Hotting. Hist. Orient. p. 58, &c., 99, &c., 292, &c. 4 R. Levi Ben Gerson in Append. l. I, Reg. I, 27.				Then found they one of our servants to whom we had vouchsafed our mercy, and whom we had instructed with our knowledge.
69	65	18	And Moses said unto him, Shall I follow thee, that thou mayest teach me part of that which thou hast been taught, for a direction unto me?					And Moses said to him, "Shall I follow thee that thou teach me, for guidance, of that which thou too hast been taught?"
69	66	18	He answered, Verily thou canst not bear with me:					He said, "Verily, thou canst not have patience with me;
69	67	18	for how canst thou patiently suffer those things, the knowledge whereof thou dost not comprehend?					How canst thou be patient in matters whose meaning thou comprehendest not?"
69	68	18	Moses replied, Thou shalt find me patient, if GOD please; neither will I be disobedient unto thee in anything.					He said, "Thou shalt find me patient if God please, nor will I disobey thy bidding."
69	69	18	He said, If thou follow me, therefore, ask me not concerning anything, until I shall declare the meaning thereof unto thee.					He said, "Then, if thou follow me, ask me not of aught until I have given thee an account thereof."
69	70	18	So they both went on by the sea-shore, until they went up into a ship; and he made a hole therein.j And Moses said unto him, Hast thou made a hole therein, that thou mightest drown those who are on board? now hast thou done a strange thing.	j For al Khedr took an axe, and knocked out two of her planks.5 5 Al Beidâwi.				So they both went on, till they embarked in a ship, and he–the unknown–staved it in. "What!" said Moses, "hast thou staved it in that thou mayest drown its crew? a strange thing now hast thou done!"
69	71	18	He answered, Did I not tell thee that thou couldst not bear with me?					He said, "Did I not tell thee that thou couldst not have patience with me?"
69	72	18	Moses said, Rebuke me not, because I did forget; and impose not on me a difficulty in what I am commanded.					He said, "Chide me not that I forgat, nor lay on me a hard command."
69	73	18	Wherefore they left the ship and proceeded, until they met with a youth; and he slew him.k Moses said, Hast thou slain an innocent person, without his having killed another? now hast thou committed an unjust action.	k By twisting his neck round, or dashing his head against a wall, or else by throwing him down and cutting his throat.6 6 Idem				Then went they on till they met a youth, and he slew him. Said Moses, "Hast thou slain him who is free from guilt of blood? Now hast thou wrought a grievous thing!"
69	74	18	(XVI.) He answered, Did I not tell thee that thou couldest not bear with me?					He said, "Did I not tell thee that thou couldst not have patience with me?"
69	75	18	Moses said, If I ask thee concerning anything hereafter, suffer me not to accompany thee: now hast thou received an excuse from me.					Moses said, "If after this I ask thee aught, then let me be thy comrade no longer; but now hast thou my excuse."
69	76	18	They went forwards, therefore, until they came to the inhabitants of a certain city:l and they asked food of the inhabitants thereof; but they refused to receive them. And they found therein a wall, which was ready to fall down; and he set it upright.m Whereupon Moses said unto him, If thou wouldest thou mightest doubtless have received a reward for it.	l This city was Antioch; or, as some rather think, Obollah, near Basra, or else Bâjirwân in Armenia.1 1 Idem. m By only stroking it with his hand; though others say he threw it down and rebuilt it.2 2 Idem.				They went on till they came to the people of a city. Of this people they asked food, but they refused them for guests. And they found in it a wall that was about to fall, and he set it upright. Said Moses, "If thou hadst wished, for this thou mightest have obtained pay."
69	77	18	He answered, This shall be a separation between me and thee; but I will first declare unto thee the signification of that which thou couldest not bear with patience.					He said, "This is the parting point between me and thee. But I will first tell thee the meaning of that which thou couldst not await with patience.
69	78	18	The vessel belonged to certain poor men,n who did their business in the sea: and I was minded to render it unserviceable, because there was a kingo behind them, who took every sound ship by force.	n They were ten brothers, five of whom were past their labour by reason of their age.3 3 Idem. o Named Jaland Ebn Karkar, or Minwâr Ebn Jaland al Azdi.4 4 Idem.				"As to the vessel, it belonged to poor men who toiled upon the sea, and I was minded to damage it, for in their rear was a king who seized every ship by force.
69	79	18	As to the youth, his parents were true believers; and we feared, lest he, being an unbeliever, should oblige them to suffer his perverseness and ingratitude:					As to the youth his parents were believers, and we feared lest he should trouble them by error and infidelity.
69	80	18	wherefore we desired that their LORD might give them a more righteous child in exchange for him, and one more affectionate towards them.p	p It is said that they had afterwards a daughter, who was the wife and the mother of a prophet; and that her son converted a whole nation.5 5 Idem.				And we desired that their Lord might give them in his place a child, better than he in virtue, and nearer to filial piety.
69	81	18	And the wall belonged to two orphan youthsq in the city, and under it was a treasure hidden which belonged to them; and their father was a righteous man: and thy LORD was pleased that they should attain their full age, and take forth their treasure, through the mercy of thy LORD, and I did not what thou hast seen of mine own will, but by God's direction. This is the interpretation of that which thou couldest not bear with patience.	q Their names were Asram and Sarim.6 6 Idem.				And as to the wall, it belonged to two orphan youths in the city, and beneath it was their treasure: and their father was a righteous man: and thy Lord desired that they should reach the age of strength, and take forth their treasure through the mercy of thy Lord. And not of mine own will have I done this. This is the interpretation of that which thou couldst not bear with patience."
69	82	18	The Jews will ask thee concerning Dhu'lkarnein.r Answer I will rehearse unto you an account of him.	r Or, the two-horned. The generality of the commentators7 suppose the person here meant to be Alexander the Great, or, as they call him, Iscander al Rûmi, king of Persia and Greece; but there are very different opinions as to the reason of this surname. Some think it was given him because he was king of the East and of the West, or because he had made expeditions to both those extreme parts of the earth; or else because he had two horns on his diadem, or two curls of hair, like horns, on his forehead; or, which is most probable, by reason of his great valour. Several modern writers8 rather suppose the surname was occasioned by his being represented in his coins and statues with horns, as the son of Jupiter Ammon; or else by his being compared by the prophet Daniel to a he-goat;9 though he is there represented with but one horn.10 There are some good writers, however, who believe the prince intended in this passage of the Korân was not Alexander the Grecian, but another great conqueror, who bore the same name and surname, and was much more ancient than he, being contemporary with Abraham, and one of the kings of Persia of the first race;11 or, as others suppose, a king of Yaman, named Asaab Ebn al Râyesh.12 They all agree he was a true believer, but whether he was a prophet or no, is a disputed point. 7 Idem, Al Zamakhshari, Jallalo’ddin, Yahya. 8 Scaliger, de Emend. temp. L’Empereur, not. in Jachiad. Dan. viii. 5. Gol. in Alfrag. p. 58, &c. 9 Schickard. Tarikh Reg. Pers. p. 73. 10 See Dan. viii. 11 Abulfeda, Khondemir, Tarikh Montakhab, &c. Vide D’Herbel. Bibl. Orient. Art. Escander. 12 Ex trad. Ebn Abbas. Vide Poc. Spec. p. 58.				They will ask thee of Dhoulkarnain [the two-horned17]. SAY: I will recite to you an account of him.	17 Probably Alexander the Great–so called from his expeditions to the East and West. He seems to be regarded in this passage as invested with a divine commission for the extirpation of impiety and idolatry. Comp. Dan. viii. and Tr. Tanith, fol. 32. Hottinger Bibl. Orient. 109.
69	83	18	We made him powerful in the earth, and we gave him means to accomplish everything he pleased. And he followed his way,					We stablished his power upon the earth, and made for him a way to everything. And a route he followed,
69	84	18	until he came to the place where the sun setteth; and he found it to set in a spring of black mud;s and he found near the same a certain people.t	s That is, it seemed so to him, when he came to the ocean, and saw nothing but water.1 1 Al Beidâwi, Jallalo’ddin. t An unbelieving nation, who were clothed in the skins of wild beasts, and lived upon what the sea cast on shore.2 2 Iidem.				Until when he reached the setting of the sun, he found it to set in a miry fount; and hard by he found a people.
69	85	18	And we said, O Dhu'lkarnein, either punish this people, or use gentleness towards them.u	u For GOD gave Dhu’lkarnein his choice, either to destroy them for their infidelity, or to instruct them in the true faith; or, according to others, either to put them to the sword, or to take them captives: but the words which follow confirm the former interpretation, by which it appears he chose to invite them to the true religion, and to punish only the disobedient and incredulous.				We said, "O Dhoulkarnain! either chastise or treat them generously."
69	86	18	He answered, Whosoever of them shall commit injustice, we will surely punish him in this world; afterwards shall he return unto his LORD, and he shall punish him with a severe punishment.					"The impious," said he, "will we surely chastise;" then shall he be taken back to his Lord, and he will chastise him with a grievous chastisement.
69	87	18	But whosoever believeth, and doth that which is right, shall receive the most excellent reward, and we will give him in command that which is easy.					But as to him who believeth and doeth that which is right, he shall have a generous recompense, and we will lay on them our easy behests.
69	88	18	Then he continued his way,					Then followed he a route,
69	89	18	until he came to the place where the sun riseth;x and he found it to rise on certain people, unto whom we had not given anything wherewith to shelter themselves therefrom.y	x i.e., That part of the habitable world on which the sun first rises. y Who had neither clothes nor houses, their country not bearing any buildings, but dwelt in holes underground, into which they retreated from the heat of the sun.3 Jallalo’ddin says they were the Zenj, a black nation lying south-west of Ethiopia. They seem to be the Troglodytes of the ancients. 3 Iidem.				Until when he reached the rising of the sun he found it to rise on a people to whom we had given no shelter from it.
69	90	18	Thus it was; and we comprehended with our knowledge the forces which were with him.					Thus it was. And we had full knowledge of the forces that were with him.
69	91	18	And he prosecuted his journey from south to north,					Then followed he a route
69	92	18	until he came between the two mountains;z beneath which he found certain people, who could scarce understand what was said.a	z Between which Dhu’lkarnein built the famous rampart, mentioned immediately, against the irruptions of Gog and Magog. These mountains are situate in Armenia and Adherbijân, or, according to others, much more northwards, on the confines of Turkestan.4 The relation of a journey taken to this rampart, by one who was sent on purpose to view it by the Khalîf al Wathec, may be seen in D’Herbelot.5 4 Al Beidâwi. 5 Bibl. Orient. Art. Jagiouge. a By reason of the strangeness of their speech and their slowness of apprehension; wherefore they were obliged to make use of an interpreter.6 6 Al Beidâwi.				Until he came between the two mountains, beneath which he found a people who scarce understood a language.
69	93	18	And they said, O Dhu'lkarnein, verily, Gog and Magog waste the land;b shall we therefore pay thee tribute, on condition that thou build a rampart between us and them?	b The Arabs call them Yajûi and Majûj, and say they are two nations or tribes descended from Japhet the son of Noah, or, as others write, Gog are a tribe of the Turks, and Magog of those of Gilân,7 the Geli and Gelæ of Ptolemy and Strabo.8 It is said these barbarous people made their irruptions into the neighbouring countries in the spring, and destroyed and carried off all the fruits of the earth; and some pretend they were man-eaters.9 7 Idem. Vide D’Herbel. ubi supra. 8 V. Gol. in Alfrag. p. 207. 9 Al Beidâwi.		BWC: Verily, Gog and Magog waste this land ...	Bahíyyih Khánum, V. Letters of the Greatest Holy Leaf, no. 33, p. 131, footnote no. 1 link	They said, "O Dhoulkarnain! verily, Gog and Magog18 waste this land; shall we then pay thee tribute, so thou build a rampart19 between us and them?"	18 Ar. Yadjoudj and Madjoudj–the barbarous people of E. Asia. See Ibn Batoutah's Travels, iv. p. 274 (Par.ed.) 19 This rampart has been identified with fortifications which extended from the W. shore of the Caspian Sea to the Pontus Euxinus, made, as it is said, by Alexander, and repaired by Yezdegird II. Caussin de Perceval, vol.i.p. 66. See Sura [lxv.] xxi. 96
69	94	18	He answered, The power wherewith my LORD has strengthened me is better than your tribute: but assist me strenuously, and I will set a strong wall between you and them.					He said, "Better than your tribute is the might wherewith my Lord hath strengthened me; but help me strenuously, and I will set a barrier between you and them.
69	95	18	Bring me iron in large pieces, until it fill up the space between the two sides of these mountains. And he said to the workmen, Blow with your bellows, until it make the iron red hot as fire. And he said further, Bring me molten brass, that I may pour upon it.					Bring me blocks of iron,"–until when it filled the space between the mountain sides–"Ply," said he, "your bellows,"–until when he had made it red with heat (fire), he said,–"Bring me molten brass that I may pour upon it."
69	96	18	Wherefore, when this wall was finished, Gog and Magog could not scale it, neither could they dig through it.c	c The commentators say the wall was built in this manner. They dug till they found water, and having laid the foundation of stone and melted brass, they built the super-structure of large pieces of iron, between which they laid wood and coals, till they equalled the height of the mountains; and then setting fire to the combustibles, by the help of large bellows, they made the iron red hot, and over it poured melted brass, which filling up the vacancies between the pieces of iron, rendered the whole work as firm as a rock. Some tell us that the whole was built of stones joined by cramps of iron, on which they poured melted brass to fasten them.1 1 Idem, &c.				And Gog and Magog were not able to scale it, neither were they able to dig through it.
69	97	18	And Dhu'lkarnein said, This is a mercy from my LORD:					"This," said he, "is a mercy from my Lord:
69	98	18	but when the prediction of my LORD shall come to be fulfilled,d he shall reduce the wall to dust; and the prediction of my LORD is true.	d That is, when the time shall come for Gog and Magog to break forth from their confinement; which shall happen sometime before the resurrection.2 2 See the Prelim. Disc. Sect. IV. p. 63.				But when the promise of my Lord shall come to pass, he will turn it to dust; and the promise of my Lord is true."
69	99	18	On that day we will suffer some of them to press tumultuously like waves on others:e and the trumpet shall be sounded, and we will gather them in a body together.	e These words represent either the violent irruption of Gog and Magog, or the tumultuous assembly of all creatures, men, genii, and brutes, at the resurrection.3 3 See ib. p. 67.				On that day we will let them dash like billows one over another; and there shall be a blast on the trumpet, and we will gather them together in a body.
69	100	18	And we will set hell on that day before the unbelievers;					And we will set Hell on that day close before the infidels,
69	101	18	whose eyes have been veiled from my remembrance, and who could not hear my words.					Whose eyes were veiled from my warning, and who had no power to hear.
69	102	18	Do the unbelievers think that I will not punish them, for that they take my servants for their protectors besides me? Verily we have prepared hell for the abode of the infidels.					What! do the infidels think that they can take my servants as their patrons, beside Me? Verily, we have got Hell ready as the abode of the infidels.
69	103	18	Say, Shall we declare unto you those whose works are vain,					SAY: Shall we tell you who they are that have lost their labour most?
69	104	18	whose endeavor in the present life hath been wrongly directed, and who think they do the work which is right?					Whose aim in the present life hath been mistaken, and who deem that what they do is right?
69	105	18	These are they who believe not in the signs of their LORD, or that they shall be assembled before him; wherefore their works are vain, and we will not allow them any weight on the day of resurrection.					They are those who believe not in the signs of the Lord, or that they shall ever meet him. Vain, therefore, are their works; and no weight will we allow them on the day of resurrection.
69	106	18	This shall be their reward, namely, hell; for that they have disbelieved, and have held my signs and apostles in derision.					This shall be their reward–Hell.20 Because they were unbelievers, and treated my signs and my Apostles with scorn.	20 The form of this word in the Arabic, with the h in the second syllable and the final m, shews that the word was borrowed from the Hebrew, and not from the Greek or Syriac.
69	107	18	But as for those who believe and do good works, they shall have the gardens of paradise for their abode:					But as for those who believe and do the things that are right, they shall have the gardens of Paradise21 for their abode:	21 Observe in this expression the same admixture of the Semitic and Indo-Persian elements as was noticed above in the identification of Satans and Djinn, verse 48.
69	108	18	they shall remain therein forever; they shall wish for no change therein.					They shall remain therein for ever: they shall wish for no change from it.
69	109	18	Say, If the sea were ink to write the words of my LORD, verily the sea would fail, before the words of my LORD would fail; although we added another sea like unto it as a further supply.					SAY: Should the sea become ink, to write the words of my Lord, the sea would surely fail ere the words of my Lord would fail, though we brought its like in aid.
69	110	18	Say, Verily I am only a man as ye are. It is revealed unto me that your GOD is one only GOD: let him therefore who hopeth to meet his LORD work a righteous work; and let him not make any other to partake in the worship of his LORD.		Kitáb-i-Íqán, part II, paragraph 148, p. 139 link Kitáb-i-Íqán, part II, paragraph 194, p. 178 link	Let him then who hopeth to attain the presence of his Lord work a righteous work. I am but a man like you.		SAY: In sooth I am only a man like you. It hath been revealed to me that your God is one only God: let him then who hopeth to meet his Lord work a righteous work: nor let him give any other creature a share in the worship of his Lord.
58	0	19
58	0	19
58	0	19	CHAPTER XIX.					SURA XIX.1–MARY [LVIII.]	1 Comp. the first 37 verses of this Sura with Sura iii. 35-57 with reference to the different style adopted by Muhammad in the later Suras, probably for the purpose of avoiding the imputation of his being merely a poet, a sorcerer, or person possessed. Sura lii. 29, 30; xxi. 5; lxviii. 2, 51. This Sura is one of the fullest and earliest Koranic Gospel Histories, and was recited to the Nagash or King of Æthiopia, in the presence of the ambassadors of the Koreisch. His. 220; Caussin, i. 392; Sprenger (Life of M.) p. 193.
58	0	19	ENTITLED, MARY;g REVEALED AT MECCA.g	f Several circumstances relating to the Virgin Mary being mentioned in this chapter, her name was pitched upon for the title. g Except the verse of Adoration.				MECCA.–98 Verses
58	0	19	IN THE NAME OF THE MOST MERCIFUL GOD.					In the Name of God, the Compassionate, the Merciful
58	1	19	C. H. Y. A. S.h A COMMEMORATION of the mercy of thy LORD towards his servant Zacharias.i	h See the Prelim. Disc. Sect. III. p. 46, 47. i See chapter 3. p. 36, &c.				KAF. HA. YA. AIN. SAD.2 A recital of thy Lord's mercy to his servant Zachariah;	2 See Sura lxviii. I, p. 32. Golius conjectured that these letters represent coh ya'as, thus he counselled, and that they were added by some Jewish scribe. Sprenger (Journ. of As. Soc. of Bengal, xx. 280) arranges them as Ain, Sad, Kaf, Ha, Ya, and supposes them to be taken from the Arabic words for Aisa (Jesus) of the Nazarenes, King of the Jews. But we can hardly imagine that Muhammad would ascribe such a title to our Lord, and the word which Dr. Sprenger uses for Jews is not the form peculiar to the Koran.
58	2	19	When he called upon his LORD, invoking him in secret,					When he called upon his Lord with secret calling,
58	3	19	and said, O LORD, verily my bones are weakened, and my head is become white with hoariness,					And said: "O Lord, verily my bones are weakened, and the hoar hairs glisten on my head,
58	4	19	and I have never been unsuccessful in my prayers to thee, O LORD.					And never, Lord, have I prayed to thee with ill success.
58	5	19	But now I fear my nephews, who are to succeed after me, for my wife is barren:	j These were his brother’s sons, who were very wicked men, and Zacharias was apprehensive lest, after his death, instead of confirming the people in the true religion, they should seduce them to idolatry.1 And some commentators imagine that he made this prayer in private, lest his nephews should overhear him. 1 Al Beidâwi, Jallalo’ddin.				But now I have fears for my kindred after me;3 and my wife is barren:	3 Lest they should desert the worship of the God of Israel.
58	6	19	wherefore, give me a successor of my own body from before thee; who may be my heir, and may be an heir of the family of Jacob;k and grant, O LORD, that he may be acceptable unto thee.	k viz., In holiness and knowledge; or in the government and superintendence of the Israelites. There are some who suppose it is not the patriarch who is here meant, but another Jacob, the brother of Zacharias, or of Imrân Ebn Mâthân, of the race of Solomon.2 2 Iidem.				Give me, then, a successor as thy special gift, who shall be my heir and an heir of the family of Jacob: and make him, Lord, well pleasing to thee."
58	7	19	And the angel answered him, O Zacharias, verily we bring thee tidings of a son, whose name shall be John;					–"O Zachariah! verily we announce to thee a son,–his name John:
58	8	19	we have not caused any to bear the same name before him.l	l For he was the first who bore the name of John, or Yahya (as the Arabs pronounce it); which fancy seems to be occasioned by the words of St. Luke misunderstood, that none of Zacharias’s kindred was called by that name:3 for otherwise John, or, as it is written in Hebrew, Johanan, was a common name among the Jews. Some expositors avoid this objection, by observing that the original word samiyyan signifies, not only one who is actually called by the same name, but also one who by reason of his possessing the like qualities and privileges, deserves, or may pretend to the same name. 3 Luke i. 61.				That name We have given to none before him."4	4 Ar. Yahia. It may be true that the name in this form had never been given. Otherwise, we have in this passage a misunderstanding of Luke i. 61, as well as ignorance of the Jewish Scriptures. Comp. 2 Kings xxv. 23; 1 Chron. iii. 16; Ezra viii. 12; Jerem. xl. 8. Some commentators try to avoid the difficulty by rendering samiyan, deserving of the name.
58	9	19	Zacharias said, LORD, how shall I have a son, seeing my wife is barren, and I am now arrived at a great age,m and am decrepit?	m The Mohammedan traditions greatly differ as to the age of Zacharias at this time; we have mentioned one already:4 Jallalo’ddin says, he was an hundred and twenty, and his wife ninety-eight; and the Sonna takes notice of several other opinions.				He said: "O my Lord! how when my wife is barren shall I have a son, and when I have now reached old age, failing in my powers?"
58	10	19	The angel said, So shall it be: thy LORD saith, This is easy with me; since I created thee heretofore, when thou wast nothing.					He said: So shall it be. Thy Lord hath said, Easy is this to me, for I created thee aforetime when thou wast nothing."
58	11	19	Zacharias answered, O LORD, give me a sign. The angel replied, Thy sign shall be that thou shalt not speak to men for three nights, although thou be in perfect health.					He said: "Vouchsafe me, O my Lord! a sign." He said: "Thy sign shall be that for three nights, though sound in health, thou speakest not to man."
58	12	19	And he went forth unto his people, from the chamber, and he made signs unto them,n as if he should say, Praise ye God in the morning and in the evening.	n Some say he wrote the following words on the ground.				And he came forth from the sanctuary to his people, and made signs to them to sing praises morn and even.
58	13	19	And we said unto his son, O John, receive the book of the law, with a resolution to study and observe it. And we bestowed on him wisdom, when he was yet a child,					We said: "O John! receive the Book with purpose of heart:"5–and We bestowed on him wisdom while yet a child;	5 Or, with firm resolve. See Sura [xcvii.] iii. 36. The speaker is God.
58	14	19	and mercy from us, and purity of life;o and he was a devout person, and dutiful towards his parents, and was not proud or rebellious.	o Or, as the word also signifies, The love of alms-deeds.				And mercifulness from Ourself, and purity; and pious was he, and duteous to his parents; and not proud, rebellious.
58	15	19	Peace be on him the day whereon he was born, and the day whereon he shall die, and the day whereon he shall be raised to life.					And peace was on him on the day he was born, and the day of his death, and shall be on the day when he shall be raised to life!
58	16	19	And remember in the book of the Koran the story of Mary; when she retired from her family to a place towards the east,p	p viz., To the eastern part of the temple; or to a private chamber in the house, which opened to the east: whence, says al Beidâwi, the Christians pray towards that quarter. There is a tradition, that when the virgin was grown to years of puberty, she used to leave her apartment in the temple, and retire to Zacharias’s house to her aunt, when her courses came upon her; and so soon as she was clean, she returned again to the temple: and that at the time of the angel’s visiting her, she was at her aunt’s on the like occasion, and was sitting to wash herself, in an open place, behind a veil to prevent her being seen.1 But others more prudently suppose the design of her retirement was to pray.2 1 Yahya, Al Beidâwi. 2 Al Zamakh.				And make mention in the Book, of Mary, when she went apart from her family, eastward,6	6 To an eastern chamber in the temple to pray. Or it may mean, to some place eastward from Jerusalem, or from the house of her parents.
58	17	19	and took a veil to conceal herself from them; and we sent our spirit Gabriel unto her, and he appeared unto her in the shape of a perfect man.q	q Like a full-grown but beardless youth. Al Beidâwi, not contented with having given one good reason why he appeared in that form, viz., to moderate her surprise, that she might hear his message with less shyness, adds, that perhaps it might be to raise an emotion in her, and assist her conception.	Some Answered Questions (Chapter 17, within pp. 87-89) link	LCB: And We sent Our Spirit unto her, and He appeared unto her in the shape of a perfect man,		And took a veil to shroud herself from them:7 and we sent our spirit8 to her, and he took before her the form of a perfect man.9	7 Thus the Protev. Jac. c. 12 says that Mary, although at a later period, [greek text] But Wahl, she laid aside her veil. 8 Gabriel. 9 See Sura [lxxxix.] vi. 9.
58	18	19	She said, I fly for refuge unto the merciful God, that he may defend me from thee: if thou fearest him, thou wilt not approach me.					She said: "I fly for refuge from thee to the God of Mercy! If thou fearest Him, begone from me."
58	19	19	He answered, Verily I am the messenger of thy LORD, and am sent to give thee a holy son.					He said: "I am only a messenger of thy Lord, that I may bestow on thee a holy son."
58	20	19	She said, How shall I have a son, seeing a man hath not touched me, and I am no harlot?					She said: "How shall I have a son, when man hath never touched me? and I am not unchaste."
58	21	19	Gabriel replied, So shall it be: thy LORD saith, This is easy with me; and we will perform it, that we may ordain him for a sign unto men, and a mercy from us: for it is a thing which is decreed.					He said: "So shall it be. Thy Lord hath said: 'Easy is this with me;' and we will make him a sign to mankind, and a mercy from us. For it is a thing decreed."
58	22	19	Wherefore she conceived him;r and she retired aside with him in her womb to a distant place;s	r For Gabriel blew into the bosom of her shift, which he opened with his fingers,3 and his breath reaching her womb, caused the conception.4 The age of the Virgin Mary at the time of her conception was thirteen, or, as others say, ten; and she went six, seven, eight, or nine months with him, according to different traditions; though some say the child was conceived at its full growth of nine months, and that she was delivered of him within an hour after.5 3 Yahya. 4 Jallalo’ddin, Al Beidâwi. 5 Al Beidâwi, Yahya. s To conceal her delivery, she went out of the city by night, to a certain mountain.				And she conceived him,10 and retired with him to a far-off place.	10 It is quite clear from this passage, and from verse 36, that Muhammad believed Jesus to have been conceived by an act of the divine will. Comp. Sura [xcvii.] iii. 52; see also note at Sura [xci.] ii. 81.
58	23	19	and the pains of child-birth came upon her near the trunk of a palm-tree.t She said, Would to GOD I had died before this, and had become a thing forgotten, and lost in oblivion.	t The palm to which she fled, that she might lean on it in her travail, was a withered trunk, without any head or verdure, and this happened in the winter season; notwithstanding which it miraculously supplied her with fruits for her refreshment;6 as is mentioned immediately. It has been observed, that the Mohammedan account of the delivery of the Virgin Mary very much resembles that of Latona, as described by the poets,7 not only in this circumstance of their laying hold on a palm-tree8 (though some say Latona embraced an olive-tree, or an olive and a palm, or else two laurels), but also in that of their infants speaking; which Apollo is fabled to have done in the womb.9 6 Iidem, Al Zamakh. 7 Vide Sikii not. in Evang. Infant. p. 9, 21, &c. 8 Homer. Hymn. in Apoll. Callimach. Hymn. in Delum. 9 Callimach. ibid. See Kor. chapter 3, p. 57.	Kitáb-i-Íqán, part I, paragraph 59, p. 56 link	O would that I had died ere this, and been a thing forgotten, forgotten quite!		And the throes came upon her11 by the trunk of a palm. She said: "Oh, would that I had died ere this, and been a thing forgotten, forgotten quite!"	11 Or, the throes urged her to the trunk of, etc.
58	24	19	And he who was beneath her called to her,u saying, be not grieved; now hath GOD provided a rivulet under thee;	u This some imagine to have been the child himself; but others suppose it was Gabriel who stood somewhat lower than she did.10 According to a different reading this passage may be rendered, And he called to her from beneath her, &c. And some refer the pronoun, translated her, to the palm-tree; and then it should be beneath it, &c. 10 Al Beidâwi, Jallalo’ddin.				And one cried to her from below her:12 "Grieve not thou, thy Lord hath provided a streamlet at thy feet:–	12 This was either the Infant which spoke as soon as born, or Gabriel. Comp. Thilo Cod. Apoc. 136-139 on this passage. Beidhawi explains: from behind the palm tree.
58	25	19	and do thou shake the body of the palm-tree, and it shall let fall ripe dates upon thee ready gathered.x	x And accordingly she had no sooner spoken it than the dry trunk revived, and shot forth green leaves, and a head loaded with ripe fruit.				And shake the trunk of the palm-tree toward thee:13 it will drop fresh ripe dates upon thee.	13 See Thilo Cod. Apoc. N. T. p. 138, and the Hist. Nat. Mar. c. 20, which connects similar incidents with the flight into Egypt. Thus also Latona, [greek text], Call. H. in Apoll. and [greek text], H. in Delum.
58	26	19	And eat, and drink, and calm thy mind.y Moreover, if thou see any man, and he question thee,	y Literally, thine eye.				Eat then and drink, and be of cheerful eye:14 and shouldst thou see a man,	14 Or, settle, calm thine eye, refresh thine eye. The birth of a son is still called korrat ol ain.
58	27	19	say, Verily I have vowed a fast unto the Merciful: wherefore I will by no means speak to a man this day.z	z During which she was not to speak to anybody, unless to acquaint them with the reason of her silence: and some suppose she did that by signs.				Say,–Verily, I have vowed abstinence to the God of mercy.–To no one will I speak this day."
58	28	19	So she brought the child to her people, carrying him in her arms. And they said unto her, O Mary, now hast thou done a strange thing:					Then came she with the babe to her people, bearing him. They said, "O Mary! now hast thou done a strange thing!
58	29	19	O sister of Aaron,a thy father was not a bad man, neither was thy mother a harlot.	a Several Christian writers think the Korân stands convicted of a manifest falsehood in this particular, but I am afraid the Mohammedans may avoid the charge;1 as they do by several answers. Some say the Virgin Mary had really a brother named Aaron, who had the same father, but a different mother; others suppose Aaron the brother of Moses is here meant, but say Mary is called his sister, either because she was of the Levitical race (as by her being related to Elizabeth, it should seem she was), or by way of comparison; others say that it was a different person of that name who was contemporary with her, and conspicuous for his good or bad qualities, and that they likened her to him either by way of commendation of of reproach,2 &c. 1 See chapter 3, p. 34, 35. 2 Al Zamakh., Al Beidâwi. Jallalo’ddin, Yahya, &c.	Kitáb-i-Íqán, part I, paragraph 59, p. 57 link	O sister of Aaron! Thy father was not a man of wickedness, nor unchaste thy mother.		O sister of Aaron!15 Thy father was not a man of wickedness, nor unchaste thy mother."	15 The anachronism is probably only apparent. See Sura iii. 1, n. Muhammad may have supposed that this Aaron (or Harun) was the son of Imran and Anna. Or, if Aaron the brother of Moses be meant Mary may be called his sister, either because she was of the Levitical race, or by way of comparison.
58	30	19	But she made signs unto the child to answer them; and they said, How shall we speak to him, who is an infant in the cradle?					And she made a sign to them, pointing towards the babe. They said, "How shall we speak with him who is in the cradle, an infant?"
58	31	19	Whereupon the child said, Verily I am the servant of GOD;b he hath given me the book of the gospel, and hath appointed me a prophet.	b These were the first words which were put into the mouth of JESUS, to obviate the imagination of his partaking of the divine nature, or having a right to the worship of mankind, on account of his miraculous speaking so soon after his birth.3 3 Al Beidâwi, &c.	Kitáb-i-Íqán, part II, paragraph 194, p. 178 link	I am the servant of God.		It said,16 "Verily, I am the servant of God; He hath given me the Book, and He hath made me a prophet;	16 See Sura [cxiv.] v. 109.
58	32	19	And he hath made me blessed, wheresoever I shall be; and hath commanded me to observe prayer, and to give alms, so long as I shall live;					And He hath made me blessed wherever I may be, and hath enjoined me prayer and almsgiving so long as I shall live;
58	33	19	and he hath made me dutiful towards my mother, and hath not made me proud or unhappy.					And to be duteous to her that bare me: and he hath not made me proud, depraved.
58	34	19	And peace be on me the day whereon I was born, and the day whereon I shall die, and the day whereon I shall be raised to life.					And the peace of God was on me the day I was born, and will be the day I shall die, and the day I shall be raised to life."
58	35	19	This was JESUS, the son of Mary; the Word of truth,c concerning whom they doubt.	c This expression may either be referred to JESUS, as the Word of GOD; or to the account just given of him.				This is Jesus, the son of Mary; this is a statement of the truth concerning which they doubt.
58	36	19	It is not meet for GOD, that he should have any son; GOD forbid! When he decreeth a thing, he only saith unto it, Be; and it is.					It beseemeth not God to beget a son. Glory be to Him! when he decreeth a thing, He only saith to it, Be, and it Is.17	17 From the change in the rhyme, and from the more polemical tone of the following five verses, it may be inferred that they were added at a somewhat later period.
58	37	19	And verily GOD is my LORD and your LORD; wherefore, serve him: this is the right way.					And verily, God is my Lord and your Lord; adore Him then. This is the right way.
58	38	19	Yet the sectaries differ among themselves concerning Jesus; but woe be unto those who are unbelievers, because of their appearance at the great day.					But the Sects have fallen to variance among themselves about Jesus: but woe, because of the assembly of a great day, to those who believe not!
58	39	19	Do thou cause them to hear, and do thou cause them to see,d on the day whereon they shall come unto us to be judged: but the ungodly are this day in a manifest error.	d These words are variously expounded; some taking them to express admiration4 at the quickness of those senses in the wicked, at the day of judgment, when they shall plainly perceive the torments prepared for them, though they have been deaf and blind in this life; and others supposing the words contain a threat to the unbelievers, of what they shall then hear and see; or else a command to Mohammed to lay before them the terrors of that day.5 4 See chapter 18, p. 220. 5 Al Beidâwi.	19:39-40 Memorials of the Faithful (within pp. 191-204, Táhirih) link			Make them hear, make them behold the day when they shall come before us! But the offenders this day are in a manifest error.
58	40	19	And do thou forewarn them of the day of sighing, when the matter shall be determined, while they are now sunk in negligence, and do not believe.		19:39-40 (cont.) Memorials of the Faithful (within pp. 191-204, Táhirih) link			Warn them of the day of sighing when the decree shall be accomplished, while they are sunk in heedlessness and while they believe not.
58	41	19	Verily we will inherit the earth, and whatever creatures are therein;e and unto us shall they all return.	e i.e., Alone surviving, when all creatures shall be dead and annihilated. See chapter 15, p. 192.	Selections from the Writings of the Báb (2 Excerpts from the Qayyúmu'l-Asmá, Chapter I, within pp. 42-43) link	cf BWC: ...We, by the leave of God, the All-Wise, inherit the earth and all who are upon it,		Verily, we will inherit the earth and all who are upon it. To us shall they be brought back.
58	42	19	And remember Abraham in the book of the Koran; for he was one of great veracity, and a prophet.					Make mention also in the Book of Abraham; for he was a man of truth, a Prophet.18	18 The title Nabi, prophet, is used of Abraham, Isaac, and Jacob, as depositaries of the worship of the one true God, but with a mission restricted to their own families; whereas Houd, Saleh, Shoaib, etc., are designated as (Resoul) apostles and envoys, charged with a more extended mission to the tribes of Arabia. In Moses, Jesus, and Muhammad, etc., are united the office and gift both of prophet (nabi) and apostle (resoul).
58	43	19	When he said unto his father, O my father,f why dost thou worship that which heareth not, neither seeth, nor profiteth thee at all?	f See chapter 6, p. 95, &c.				When he said to his Father, "O my Father! why dost thou worship that which neither seeth nor heareth, nor profiteth thee aught?
58	44	19	O my father, verily a degree of knowledge hath been bestowed on me, which hath not been bestowed on thee: wherefore follow me; I will lead thee into an even way.					O my Father! verily now hath knowledge come to me which hath not come to thee. Follow me therefore–I will guide thee into an even path.
58	45	19	O my father, serve not Satan; for Satan was rebellious unto the Merciful.					O my Father! worship not Satan, for Satan is a rebel against the God of Mercy.
58	46	19	O my father, verily I fear lest a punishment be inflicted on thee from the Merciful, and thou become a companion of Satan.					O my Father! indeed I fear lest a chastisement from the God of Mercy light upon thee, and thou become Satan's vassal."
58	47	19	His father answered, Dost thou reject my gods, O Abraham? If thou forbear not, I will surely stone thee: wherefore leave me for a long time.					He said, "Castest thou off my Gods, O Abraham? If thou forbear not, I will surely stone thee. Begone from me for a length of time."
58	48	19	Abraham replied, Peace be on thee: I will ask pardon for thee of my LORD; for he is gracious unto me.					He said, "Peace be on thee! I will pray my Lord for thy forgiveness, for he is gracious to me:
58	49	19	And I will separate myself from you, and from the idols which ye invoke besides GOD; and I will call upon my LORD; it may be that I shall not be unsuccessful in calling on my LORD, as ye are in calling upon them.					But I will separate myself from you, and the gods ye call on beside God, and on my Lord will I call. Haply, my prayers to my Lord will not be with ill success."
58	50	19	And when he had separated himself from them, and from the idols which they worshipped besides GOD,g we gave him Isaac and jacob; and we made each of them a prophet,	g By flying to Harrân, and thence to Palestine.				And when he had separated himself from them and that which they worshipped beside God, we bestowed on him Isaac and Jacob, and each of them we made a prophet:
58	51	19	and we bestowed on them, through our mercy, the gift of prophecy, and children and wealth; and we caused them to deserve the highest commendations.h	h Literally, We granted them a lofty tongue of truth.				And we bestowed gifts on them in our mercy, and gave them the lofty tongue of truth."19	19 Made them to be highly praised. Beidh.
58	52	19	And remember Moses in the book of the Koran: for he was sincerely upright, and was an apostle and a prophet.					And commemorate Moses in "the Book;" for he was a man of purity: moreover he was an Apostle, a Prophet:
58	53	19	And we called unto him from the right side of Mount Sinai, and caused him to draw near, and to discourse privately with us.i	i Or, as some expound it, And we raise him on high; for, say they, he was raised to so great an elevation, that he heard the creaking of the pen writing on the table of GOD’S decrees.1 1 Idem.				From the right side of the mountain we called to him, and caused him to draw nigh to us for secret converse:
58	54	19	And we gave him, through our mercy, his brother Aaron a prophet, for his assistant.					And we bestowed on him in our mercy his brother Aaron, a Prophet.
58	55	19	Remember also Ismael in the same book; for he was true to his promise,j and was an apostle, and a prophet.	j Being celebrated on that account; and particularly for his behaving with that resignation and constancy which he had promised his father, on his receiving GOD’S command to sacrifice him;2 for the Mohammedans say it was Ismael, and not Isaac, whom he was commanded to offer. 2 Idem.				And commemorate Ismael in "the Book;" for he was true to his promise, and was an Apostle, a Prophet;
58	56	19	And he commanded his family to observe prayer, and to give alms; and he was acceptable unto his LORD.					And he enjoined prayer and almsgiving on his people, and was well pleasing to his Lord.
58	57	19	And remember Edrisk in the same book; for he was a just person, and a prophet:	k Or Enoch, the great-grandfather of Noah, who had that surname from his great knowledge; for he was favoured with no less than thirty books of divine revelations, and was the first who wrote with a pen, and studied the sciences of astronomy and arithmetic, &c.3 3 Idem, Jallalo’ddin, &c. The learned Bartolocci endeavours to show, from the testimonies of the ancient Jews, that Enoch, surnamed Edris, was a very different person from the Enoch of Moses, and many ages younger.4 4 Bartol. Bibl. Rabb. part 2, p. 845. 5 Iidem, Abulfeda.	19:57-58 Tablets of Bahá’u’lláh Revealed After the Kitáb-i-Aqdas (Lawh-i-Hikmat (Tablet of Wisdom), within pp. 135-152) link	BWC: And commemorate Ídrís in the Book; for he was a man of truth, a Prophet;		And commemorate Edris20 in "the Book;" for he was a man of truth, a Prophet:	20 Enoch. Beidhawi derives the name Edris from the Ar. darasa, to search out, with reference to his knowledge of divine mysteries. The Heb. Enoch, in like manner, means initiated.
58	58	19	and we exalted him to a high place.l	l Some understand by this the honour of the prophetic office, and his familiarity with GOD; but others suppose his translation is here meant: for they say that he was taken up by GOD into heaven at the age of three hundred and fifty, having first suffered death, and been restored to life; and that he is now alive in one of the seven heavens, or in paradise.5 5 Iidem, Abulfeda.	19:57-58 (cont.) Tablets of Bahá’u’lláh Revealed After the Kitáb-i-Aqdas (Lawh-i-Hikmat (Tablet of Wisdom), within pp. 135-152) link	BWC: And we uplifted him to a place on high.		And we uplifted him to a place on high.21	21 Comp. Gen. v. 24, and the tract Derek Erez in Midr. Jalkut, c. 42, where Enoch is reckoned among the nine according to other Talmudists, thirteen (Schroeder's Talm. und Rabb. Judenthum)–individuals who were exempted from death and taken straight to Paradise. It should be observed that both here and Sura xxi. 85, Edris is named after Ismael.
58	59	19	These are they unto whom GOD hath been bounteous, of the prophets of the posterity of Adam, and of those whom we carried in the ark with Noah; and of the posterity of Abraham, and of Israel, and of those whom we have directed and chosen. When the signs of the Merciful were read unto them, they fell down, worshipping, and wept:					These are they among the prophets of the posterity of Adam, and among those whom we bare with Noah, and among the posterity of Abraham and Israel, and among those whom we have guided and chosen, to whom God hath shewed favour. When the signs of the God of Mercy were rehearsed to them, they bowed them down worshipping and weeping.
58	60	19	but a succeeding generation have come after them, who neglect prayer, and follow their lusts; and they shall surely fall into evil:					But others have come in their place after them: they have made an end of prayer, and have gone after their own lusts; and in the end they shall meet with evil:–
58	61	19	except him who repenteth, and believeth, and doth that which is right; these shall enter paradise, and they shall not in the least be wronged:					Save those who turn and believe and do that which is right, these shall enter the Garden, and in nought shall they be wronged:
58	62	19	gardens of perpetual abode shall be their reward, which the Merciful hath promised unto his servants, as an object of faith; for his promise will surely come to be fulfilled.					The Garden of Eden, which the God of Mercy hath promised to his servants, though yet unseen:22 for his promise shall come to pass:	22 Maracci and Beidhawi, in absentid. Sale, as an object of faith. Beidhawi ad f. in reward for their secret faith. Ullmann für die verborgene Zukunft.
58	63	19	Therein shall they hear no vain discourse, but peace;m and their provision shall be prepared for them therein morning and evening.	m i.e., Words of peace and comfort; or the salutations of the angels,1 &c. 1 See chapter 10, p. 151.				No vain discourse shall they hear therein, but only "Peace;" and their food shall be given them at morn and even:
58	64	19	This is paradise, which we will give for an inheritance unto such of our servants as shall be pious.					This is the Paradise which we will make the heritage of those our servants who fear us.
58	65	19	We descend not from heaven, unless by the command of thy LORD: unto him belongeth whatsoever is before us, and whatsoever is behind us, and whatsoever is in the intermediate space; neither is thy LORD forgetful of thee.n	n These are generally supposed to have been the words of the angel Gabriel, in answer to Mohammed’s complaint for his long delay of fifteen, or, according to another tradition, of forty days, before he brought him instructions what solution he should give to the questions which had been asked him concerning the sleepers, Dhu’lkarnein, and the spirit.2 Others, however, are of opinion that they are the words which the godly will use at their entrance into paradise; and that their meaning is, We take up our abode here at the command and through the mercy of God alone, who ruleth all things, past, future, and present; and who is not forgetful of the works of his servants.3 2 See before, p. 118, 119. 3 Al Beidâwi.				We23 come not down from Heaven but by thy Lord's command. His, whatever is before us and whatever is behind us, and whatever is between the two! And thy Lord is not forgetful,–	23 This verse is to be understood as an answer on the part of Gabriel to Muhammad's complaints of the long intervals between the revelations.
58	66	19	He is the LORD of heaven and earth, and of whatsoever is between them: wherefore worship him, and be constant in his worship. Dost thou know any named like him?o	o That is, Deserving, or having a right to the name and attributes of GOD.				Lord of the Heavens and of the Earth, and of all that is between them! Worship Him, then, and abide thou steadfast in his worship. Knowest thou any other of the same name?24	24 The idolaters called their deities Gods, but as Polytheists were unused to the singular Allah, God.
58	67	19	Man saith,p After I shall have been dead, shall I really be brought forth alive from the grave?	p Some suppose a particular person is here meant, namely, Obba Ebn Khalf.4 4 See chapter 16, p. 195.				Man saith: "What! after I am dead, shall I in the end be brought forth alive?"
58	68	19	Doth not man remember that we created him heretofore, when he was nothing?					Doth not man bear in mind that we made him at first, when he was nought?
58	69	19	But by thy LORD we will surely assemble them and the devils to judgment;q then will we set them round about hell on their knees:	q It is said that every infidel will appear, at the day judgment, chained to the devil who seduced him.5 5 Al Beidâwi.				And I swear by thy Lord, we will surely gather together them and the Satans: then will we set them on their knees round Hell:
58	70	19	afterwards we will draw forth from every sect such of them as shall have been a more obstinate rebel against the Merciful;r	r Hence, says al Beidâwi, it appears that GOD will pardon some of the rebellious people. But perhaps the distinguishing the unbelievers into different classes, in order to consign them to different places and degrees of torment, is here meant.				Then will we take forth from each band those of them who have been stoutest in rebellion against the God of Mercy:
58	71	19	and we best know which of them are more worthy to be burned therein.s	s viz., The more obstinate and perverse, and especially the heads of sects, who will suffer double punishment for their own errors and their seducing of others.				Then shall we know right well to whom its burning is most due:
58	72	19	There shall be none of you but shall approach near the same:t this is an established decree with thy LORD.	t For the true believers must also pass by or through hell, but the fire will be damped and the flames abated, so as not to hurt them, though it will lay hold on the others. Some, however, suppose that the words intend no more than the passage over the narrow bridge, which is laid over hell.6 6 Idem. See the Prelim. Disc. Sect. IV. p. 71.				No one is there of you who shall not go down unto it25–This is a settled decree with thy Lord–	25 Even the pious on their way to Paradise are to pass the confines of Hell.
58	73	19	Afterwards we will deliver those who shall have been pious, but we will leave the ungodly therein on their knees.					Then will we deliver those who had the fear of God, and the wicked will we leave in it on their knees.
58	74	19	When our manifest signs are read unto them, the infidels say unto the true believers, Which of the two parties is in the more eligible condition, and formeth the more excellent assembly?u	u viz., Of us, or of you. When the Koreish were unable to produce a composition to equal the Korân, they began to glory in their wealth and nobility, valuing themselves highly on that account, and despising the followers of Mohammed.				And when our clear signs are rehearsed to them, the infidels say to those who believe: "Which of the two parties26 is in the best plight? and which is the most goodly company?"	26 The Koreisch, or the Muslims.
58	75	19	But how many generations have we destroyed before them, which excelled them in wealth, and in outward appearance?					But how many generations have we brought to ruin before them, who surpassed them in riches and in splendour!
58	76	19	Say, Whosoever is in error, the Merciful will grant him a long and prosperous life,					SAY: As to those who are in error, the God of Mercy will lengthen out to them a length of days
58	77	19	until they see that with which they are threatened, whether it be the punishment of this life, or that of the last hour; and hereafter they shall know who is in the worse condition, and the weaker in forces.					Until they see that with which they are threatened, whether it be some present chastisement, or whether it be "the Hour," and they shall then know which is in the worse state, and which the more weak in forces:
58	78	19	GOD shall more fully direct those who receive direction;					But God will increase the guidance of the already guided.
58	79	19	and the good works which remain forever are better in the sight of thy LORD than worldly possessions, in respect to the reward, and more eligible in respect to the future recompense.					And good works which abide, are in thy Lord's sight better in respect of guerdon, and better in the issue than all worldly good.
58	80	19	Hast thou seen him who believeth not in our signs, and saith, I shall surely have riches and children bestowed on me?x	x This passage was revealed on account of al As Ebn Wayel, who being indebted to Khabbâb, when he demanded the money, refused to pay it, unless he would deny Mohammed; to which proposal Khabbâb answered, that he would never deny that prophet, neither alive, nor dead, nor when he should be raised to life at the last day; therefore replied al As, when thou art raised again, come to me, for I shall then have abundance of riches, and children, and I will pay you.1 1 Idem, Jallalo’ddin.				Hast thou marked him who believeth not in our signs, and saith, "I shall surely have riches and children bestowed upon me?"
58	81	19	Is he acquainted with the secrets of futurity; or hath he received a covenant from the Merciful that it shall be so?					Hath he mounted up into the secrets of God? Hath he made a compact with the God of Mercy?
58	82	19	By no means. We will surely write down that which he saith; and increasing we will increase his punishment;					No! we will certainly write down what he saith, and will lengthen the length of his chastisement:
58	83	19	and we will be his heir as to that which he speaketh of,y and on the last day he shall appear before us alone and naked.	y i.e., He shall be obliged to leave all his wealth and his children behind him at his death.				And we will inherit what he spake of, and he shall come before us all alone.
58	84	19	They have taken other gods, besides GOD, that they may be a glory unto them.					They have taken other gods beside God to be their help.27	27 Or, glory, strength.
58	85	19	By no means. Hereafter shall they deny their worship;z and they shall become adversariesa unto them.	z viz., At the resurrection; when the idolaters shall disclaim their idols, and the idols their worshippers, and shall mutually accuse one another.2 2 See chapter 6, p. 90; chapter 10, p. 152, 153, &c. a Or, the contrary; that is to say, a disgrace instead of an honour.				But it shall not be. Those gods will disavow their worship and will become their enemies.
58	86	19	Dost thou not see that we send the devils against the infidels, to incite them to sin by their instigations?					Seest thou not that we send the Satans against the Infidels to urge them into sin?
58	87	19	Wherefore be not in haste to call down destruction upon them; for we number unto them a determined number of days of respite.					Wherefore be not thou in haste with them;28 for a small number of days do we number to them.	28 To call down judgments upon them.
58	88	19	On a certain day we will assemble the pious before the Merciful in an honourable manner, as ambassadors come into the presence of a prince:					One day we will gather the God-fearing before the God of Mercy with honours due:29	29 As ambassadors come into the presence of a prince. Sale. This is implied in the original.
58	89	19	but we will drive the wicked into hell, as cattle are driven to water:					But the sinners will we drive unto Hell, like flocks driven to the watering.
58	90	19	they shall obtain no intercession, except he only who hath received a covenant from the Merciful.b	b That is, except he who shall be a subject properly disposed to receive that favour, by having possessed Islâm. Or, the words may also be translated, according to another exposition, They shall not obtain the intercession of any, except the intercession of him, &c. Or else, None shall be able to make intercession for others, except he who shall have received a covenant (or permission) from God; i.e., who shall be qualified for that office by faith, and good works, according to GOD’s promise, or shall have special leave given him by GOD for that purpose.3 3 Al Beidâwi. See chapter 2, p. 28, &c.				None shall have power to intercede, save he who hath received permission at the hands of the God of Mercy.
58	91	19	They say, The Merciful hath begotten issue. Now have ye uttered an impious thing:					They say: "The God of Mercy hath gotten offspring." Now have ye done a monstrous thing!
58	92	19	it wanteth little but that on occasion thereof the heavens be rent, and the earth cleave in sunder, and the mountains be overthrown and fall,		Selections from the Writings of the Báb (3 Excerpts from the Persian Bayán, II. 6, pp. 102-103) link	BWC: Almost might the heavens be rent and the earth be cleft asunder and the mountains fall down in fragments.		Almost might the very Heavens be rent thereat, and the Earth cleave asunder, and the mountains fall down in fragments,
58	93	19	for that they attribute children unto the Merciful; whereas it becometh not GOD to beget children.					That they ascribe a son to the God of Mercy, when it beseemeth not the God of Mercy to beget a son!
58	94	19	Verily there is none in heaven or on earth but shall approach the Merciful as his servant. He encompasseth them by his knowledge and power, and numbereth them with an exact computation:					Verily there is none in the Heavens and in the Earth but shall approach the God of Mercy as a servant. He hath taken note of them, and numbered them with exact numbering:
58	95	19	and they shall all come unto him on the day of resurrection, destitute both of helpers and followers.					And each of them shall come to Him, on the day of Resurrection, singly:
58	96	19	But as for those who believe and do good works, the Merciful will bestow on them love.c	c viz., The love of GOD and all the inhabitants of heaven. Some suppose this verse was revealed to comfort the Moslems who were hated and despised at Mecca, on account of their faith, by the promise of their gaining the love and esteem of mankind in a short time.				But love will the God of Mercy vouchsafe to those who believe and do the things that be right.
58	97	19	Verily we have rendered the Koran easy for thy tongue, that thou mayest thereby declare our promises unto the pious, and mayest thereby denounce threats unto contentious people.					Verily we have made this Koran easy and in thine own tongue, that thou mayest announce glad tidings by it to the God-fearing, and that thou mayest warn the contentious by it.
58	98	19	And how many generations have we destroyed before them? Dost thou find one of them remaining? Or dost thou hear so much as a whisper concerning them?		Memorials of the Faithful (within pp. 9-13, Mullá ‘Alí-Akbar) link	cf. MG: No cry shalt thou hear from them, nor a whisper even.		How many generations have we destroyed before them! Canst thou search out one of them? or canst thou hear a whisper from them?
55	0	20
55	0	20
55	0	20	CHAPTER XX.					SURA XX.1–TA. HA. [LV.]	1 The first 14 or 16 verses of this Sura are said to have induced Omar to embrace Islam (His. 226. Ibn Sâd, i. and v. Comp. Weil, p. 60. Causs. i. 396 ff.) in the sixth year before the Hejira.
55	0	20	ENTITLED, T. H.;d REVEALED AT MECCA.	d The signification of these letters, which being prefixed to the chapter are therefore taken for the title, is uncertain.1 Some, however, imagine they stand for Ya rajol, i.e. O man! which interpretation, seeming not easily to be accounted for from the Arabic, is by a certain tradition deduced from the Ethiopic:2 or for Ta, i.e. tread; telling us that Mohammed, being employed in watching and prayer the night this passage was revealed, stood on one foot only, but was hereby commanded to ease himself by setting both feet to the ground. Others fancy the first letter stands for Tûba, beatitude; and the latter for Hawiyat, the name of the lower apartment of hell. Tah is also an interjection commanding silence, and may properly enough be used in this place. 1 See the Prelim. Disc. Sect. III. p. 46, &c. 2 Moham. Ebn Abd al Baki, ex trad. Acremæ Ebn Abi Sofian.				MECCA.–135 Verses
55	0	20	IN THE NAME OF THE MOST MERCIFUL GOD.					In the Name of God, the Compassionate, the Merciful
55	1	20	T. H. WE have not sent down the Koran unto thee, that thou shouldest be unhappy;e	e Either by reason of thy zealous solicitude for the conversion of the infidels, or thy fatiguing thyself by watching and other religious exercises; for, it seems, the Koreish urged the extraordinary fatigues he underwent in those respects, as the consequence of his having left their religion.3 3 Al Beidâwi.				TA. HA.2 Not to sadden thee have we sent down this Koran to thee,	2 Freytag supposes these letters to mean, Hush! but see Sura lxviii. 1, p. 32.
55	2	20	but for an admonition unto him who feareth God:					But as a warning for him who feareth;
55	3	20	being sent down from him who created the earth, and the lofty heavens.					It is a missive from Him who hath made the earth and the lofty heavens!
55	4	20	The Merciful sitteth on his throne:					The God of Mercy sitteth on his throne:
55	5	20	unto him belongeth whatsoever is in heaven and on earth, and whatsoever is between them, and whatsoever is under the earth.					His, whatsoever is in the heavens and whatsoever is in the earth, and whatsoever is between them both, and whatsoever is beneath the humid soil!
55	6	20	If thou pronounce thy prayers with a loud voice, know that it is not necessary in respect to God; for he knoweth that which is secret, and what is yet more hidden.					Thou needest not raise thy voice:3 for He knoweth the secret whisper, and the yet more hidden.	3 Lit. if thou raise thy voice.
55	7	20	GOD! there is no GOD but he, he hath most excellent names.f	f See chapter 7, p. 123, and chapter 17, p. 216.				God! There is no God but He! Most excellent His titles!
55	8	20	Hast thou been informed of the history of Moses?g	g The relation of the story of Moses, which takes up the greatest part of this chapter, was designed to encourage Mohammed, by his example, to discharge the prophetic office with firmness of mind, as being assured of receiving the like assistance from GOD: for it is said this chapter was one of the first that were revealed.4 4 Idem.				Hath the history of Moses reached thee?
55	9	20	When he saw fire, and said unto his family, Tarry ye here; for I perceive fire:					When he saw a fire, and said to his family, "Tarry ye here, for I perceive a fire:
55	10	20	peradventure I may bring you a brand thereout, or may find a direction in our way by the fire.h	h The commentators say, that Moses having obtained leave of Shoaib, or Jethro, his father-in-law, to visit his mother, departed with his family from Midian towards Egypt; but coming to the valley of Towa, wherein Mount Sinai stands, his wife fell in labour, and was delivered of a son, in a very dark and snowy night; he had also lost his way, and his cattle were scattered from him; when on a sudden he saw a fire by the side of a mountain, which on his nearer approaching he found burning in a green bush.1 1 Idem.				Haply I may bring you a brand from it, or find at the fire a guide."4	4 Lit. guidance. Moses had lost his way, say the Commentators, when journeying to Egypt to visit his mother.
55	11	20	And when he was come near unto it, a voice called unto him, saying, O Moses,					And when he came to it, he was called to, "O Moses!
55	12	20	verily I am thy LORD: wherefore put off thy shoes;i for thou art in the sacred valley Towa.	i This was a mark of humility and respect: though some fancy there was some uncleanness in the shoes themselves, because they were made of the skin of an ass not dressed.2 2 Idem.				Verily, I am thy Lord:. therefore pull off thy shoes: for thou art in the holy valley of Towa.
55	13	20	And I have chosen thee; therefore hearken with attention unto that which is revealed unto thee.					And I have chosen thee: hearken then to what shall be revealed.
55	14	20	Verily I am GOD; there is no god besides me; wherefore worship me, and perform thy prayer in remembrance of me.					Verily, I am God: there is no God but me: therefore worship me, and observe prayer for a remembrance of me.
55	15	20	Verily the hour cometh: I will surely manifest the same,					Verily the hour is coming:–I all but manifest it–
55	16	20	that every soul may receive its reward for that which it hath deliberately done.					That every soul may be recompensed for its labours.
55	17	20	Let not him who believeth not therein, and who followeth his lust, prevent thee from believing in the same, lest thou perish.					Nor let him who believeth not therein and followeth his lust, turn thee aside from this truth, and thou perish.
55	18	20	Now what is that in thy right hand, O Moses?					Now, what is that in thy right hand, O Moses?"
55	19	20	He answered, It is my rod whereon I lean, and with which I beat down leaves for my flock; and I have other uses for it.j	j As to drive away wild beasts from my flock, to carry my bottle of water on, to stick up and hang my upper garment on to shade me from the sun; and several other uses enumerated by the commentators.				Said he, "It is my staff on which I lean, and with which I beast down leaves for my sheep, and I have other uses for it."
55	20	20	God said unto him, Cast it down, O Moses.					He said, "Cast it down, O Moses!"
55	21	20	And he cast it down, and behold, it became a serpent,k which ran about.	k Which was at first no bigger than the rod, but afterwards swelled to a prodigious size.3 3 Idem.				So he cast it down, and lo! it became a serpent that ran along.
55	22	20	God said, Take hold on it, and fear not:l we will reduce it to its former condition.	l When Moses saw the serpent move about with great nimbleness, and swallow stones and trees, he was greatly terrified, and fled from it; but recovering his courage at these words of GOD, he had the boldness to take the serpent by the jaws.4 4 Idem.				He said, "Lay hold on it, and fear not: to its former state will we restore it."
55	23	20	And put thy right hand under thy left arm: it shall come forth white,m without any hurt. This shall be another sign:	m See chapter 7, p. 116.	The Secret of Divine Civilization, p. 51 link			"Now place thy right hand to thy arm-pit: it shall come forth white, but unhurt:–another sign!–
55	24	20	that we may show thee some of our greatest signs.					That We may shew thee the greatest of our signs.
55	25	20	Go unto Pharaoh: for he is exceedingly impious.					Go to Pharaoh, for he hath burst all bounds."
55	26	20	Moses answered, LORD, enlarge my breast,					He said, "O my Lord! enlarge my breast for me,
55	27	20	and make what thou hast commanded me easy unto me:					And make my work easy for me,
55	28	20	and loose the knot of my tongue,					And loose the knot of my tongue,5	5 The Muhammadan Commentators tell how Moses when a child burnt his tongue with a live coal. The same story is found in Midr. Jalkut on Ex. c. 166, and in Shalsheleth Hakabalah, p. 5, b. Ed. Amsterd.
55	29	20	that they may understand my speech.n	n For Moses had an impediment in his speech, which was occasioned by the following accident. Pharaoh one day carrying him in his arms, when a child, he suddenly laid hold of his bear, and plucked it in a very rough manner, which put Pharaoh into such a passion, that he ordered him to be put to death: but Asia, his wife, representing to him that he was but a child, who could not distinguish between a burning coal and a ruby, he ordered the experiment to be made; and a live coal and a ruby being set before Moses, he took the coal and put it into his mouth, and burnt his tongue; and thereupon he was pardoned. This is a Jewish story a little altered.5 5 Vide Shalsh. Hakkab, p. 11.				That they may understand my speech.
55	30	20	And give me a counselloro of my family,	o The Arabic word is Wazîr, which signifies one who has the chief administration of affairs under a prince.				And give me a counsellor6 from among my family,	6 Lit vizir.
55	31	20	namely, Aaron my brother.					Aaron my brother;
55	32	20	Gird up my loins by him,					By him gird up my loins,7	7 Or, strengthen my back.
55	33	20	and make him my colleague in the business:					And make him a colleague in my work,
55	34	20	that we may praise thee greatly, and may remember thee often;					That we may praise thee oft and oft remember thee,
55	35	20	for thou regardest us.					For thou regardest us."
55	36	20	God replied, Now hast thou obtained thy request, O Moses:					He said, "O Moses, thou hast obtained thy suit:
55	37	20	and we have heretofore been gracious unto thee, another time;					Already, at another time, have we showed thee favour,
55	38	20	when we revealed unto thy mother that which was revealed unto her,p	p The commentators are not agreed by what means this revelation was made; whether by private inspiration, by a dream, by a prophet, or by an angel.				When we spake unto thy mother what was spoken:
55	39	20	saying, Put him into the ark, and cast him into the river and the river shall throw him on the shore; and my enemy and his enemy shall take him and bring him up;q and I bestowed on thee love from me,r	q The commentators say, that his mother accordingly made an ark of the papyrus, and pitched it, and put in some cotton; and having laid the child therein, committed it to the river, a branch of which went into Pharaoh’s garden: that the stream carried the ark thither into a fishpond, at the head of which Pharaoh was then sitting, with his wife Asia, the daughter of Mozahem; and that the king, having commanded it to be taken up and opened, and finding in it a beautiful child, took a fancy to it, and ordered it to be brought up.1 Some writers mention a miraculous preservation of Moses before he was put into the ark; and tell us, that his mother having hid him from Pharaoh’s officers in an oven, his sister, in her mother’s absence, kindled a large fire in the oven to heat it, not knowing the child was there, but that he was afterwards taken out unhurt.2 1 Al Beidâwi. 2 Abulfeda, &c. r That is, I inspired the love of thee into the hearts of those who saw thee, and particularly into the heart of Pharaoh.				'Cast him into the ark:8 then cast him on the sea [the river], and the sea shall throw him on the shore: and an enemy to me and an enemy to him shall take him up.' And I myself have made thee an object of love,	8 The form of the word in the original is not the pure Hebraic, but the later Rabbinic form.
55	40	20	that thou mightest be bred up under my eye.					That thou mightest be reared in mine eye.
55	41	20	When thy sister went and said, Shall I bring you unto one who will nurse the child?s So we returned thee unto thy mother, that her mind might be set at ease, and that she might not be afflicted. And thou slewest a soul, and we delivered thee from trouble;t and we proved thee by several trials:u	s The Mohammedans pretend that several nurses were brought, but the child refused to take the breast of any, till his sister Miriam, who went to learn news of him, told them she would find a nurse, and brought his mother.3 3 Al Beidâwi. t Moses killed an Egyptian, in defence of an Israelite, and escaped the danger of being punished for it, by flying to Midian, which was eight days’ journey distant from Mesr.4 The Jews pretend he was actually imprisoned for the fact, and condemned to be beheaded, but that, when he should have suffered, his neck became as hard as ivory, and the sword rebounded on the executioner.5 4 Idem. 5 Shalsh Hakkab. p. 11. u For he was obliged to abandon his country and his friends, and to travel several days, in great terror and want of necessary provisions, to seek a refuge among strangers; and was afterwards forced to serve for hire, to gain a livelihood.				When thy sister went and said, 'Shall I shew you one who will nurse him?'9 Then We returned thee to thy mother that her eye might be cheered, and that she might not grieve. And when thou slewest a person, We delivered thee from trouble, and We tried thee with other trial.	9 See Sura [lxxix.] xxviii. 11, 12.
55	42	20	and afterwards thou didst dwell some yearsx among the inhabitants of Madian. Then thou camest hither according to our decree, O Moses;	x i.e., Ten.6 6 Al Beidâwi.				For years didst thou stay among the people of Midian; then camest thou hither by my decree, O Moses:
55	43	20	and I have chosen thee for myself;					And I have chosen thee for Myself.
55	44	20	wherefore go thou and thy brothery with my signs; and be not negligent in remembering me.	y Aaron being by this time come out to meet his brother, either by divine inspiration, or having notice of his design to return to Egypt.7 7 Idem.				Go thou and thy brother with my signs and be not slack to remember me.
55	45	20	Go ye unto Pharaoh, for he is excessively impious:					Go ye to Pharaoh, for he hath burst all bounds:
55	46	20	and speak mildly unto him; peradventure he will consider, or will fear our threats.		The Secret of Divine Civilization, p. 53 link	Speak ye to him with gentle speech.		But speak ye to him with gentle speech; haply he will reflect or fear."
55	47	20	They answered, O LORD, verily we fear lest he be precipitately violent against us, or lest he transgress more exorbitantly.					They said, "O our Lord! truly we fear lest he break forth against us, or act with exceeding injustice."
55	48	20	God replied, Fear not; for I am with you: I will hear and will see.					He said, "Fear ye not, for I am with you both. I will hearken and I will behold.
55	49	20	Go ye therefore unto him, and say, Verily we are the messengers of thy LORD: wherefore send the children of Israel with us, and do not afflict them. Now are we come unto thee with a sign from thy LORD: and peace be upon him who shall follow the true direction.					Go ye then to him and say, 'Verily we are Sent ones of thy Lord; send therefore the children of Israel with us and vex them not: now are we come to thee with signs from thy Lord, and, Peace shall be on him who followeth the right guidance.
55	50	20	Verily it hath been revealed unto us, that a punishment shall be inflicted on him who shall charge us with imposture, and shall turn back.					For now hath it been revealed to us, that chastisement shall be on him who chargeth with falsehood, and turneth him away."'
55	51	20	And when they had delivered their message, Pharaoh said, Who is your LORD, O Moses?					And he said, "Who is your Lord, O Moses?"
55	52	20	He answered, Our LORD is he who giveth all things: he hath created them, and directeth them by his providence.					He said, "Our Lord is He who hath given to everything its form and then guideth it aright."
55	53	20	Pharaoh said, What therefore is the condition of the former generations?z	z viz., As to happiness or misery after death.				"But what," said he, "was the state of generations past?"10	10 What is their condition after their death as to happiness or misery. Beidh. whom Sale follows. But the word state, which Mar. renders mens, refers rather to their creed. "How," enquires Pharaoh, "do you explain the fact that the generations of men have always practised a different worship?"
55	54	20	Moses answered, The knowledge thereof is with my LORD, in the book of his decrees: my LORD erreth not, neither doth he forget.					He said, "The knowledge thereof is with my Lord in the Book of his decrees. My Lord erreth not, nor forgetteth.
55	55	20	It is he who hath spread the earth as a bed for you, and hath made you paths therein; and who sendeth down rain from heaven, whereby we cause various kinds of vegetables to spring forth:					He hath spread the earth as a bed, and hath traced out paths for you therein, and hath sent down rain from Heaven, and by it we bring forth the kinds11 of various herbs:	11 Lit. pairs.
55	56	20	saying, Eat of part, and feed your cattle with other part thereof. Verily herein are signs unto those who are endued with understanding.					–'Eat ye, and feed your cattle.' Of a truth in this are signs unto men endued with understanding.
55	57	20	Out of the ground have we created you; and to the same will we cause you to return, and we will bring you forth from thence another time.		Summons of the Lord of Hosts (Súriy-i-Mulúk, paragraph 107) link	From it (earth) have We created you, and unto it will We return you, and out of it will We bring you forth a second time.		From it have we created you, and into it will we return you, and out of it will we bring you forth a second time."12	12 The Midrasch Tanchumah on Ex. vii. gives a very similar dialogue between Pharaoh and Moses.
55	58	20	And we showed Pharaoh all our signs which we had empowered Moses to perform: but he accused him of imposture, and refused to believe;					And we shewed him all our signs: but he treated them as falsehoods, and refused to believe.
55	59	20	and he said, Art thou come unto us that thou mayest dispossess us of our land by the enchantments, O Moses?					He said, "Hast thou come, O Moses, to drive us from our land by thine enchantments?
55	60	20	Verily we will meet thee with the like enchantments; wherefore fix an appointment between us and thee; we will not fail it, neither shalt thou, in an equal place.					Therefore will we assuredly confront thee with like enchantments: so appoint a meeting between us and you–we will not fail it, we, and do not thou–in a place alike for both."
55	61	20	Moses answered, Let your appointment be on the day of your solemn feast;a and let the people be assembled in open day.	a Which was probably the first day of their new year.				He said, "On the feast day13 be your meeting, and in broad daylight let the people be assembled."	13 Lit. the day of ornament.
55	62	20	And Pharaoh turned away from Moses, and gathered together the most expert magicians to execute his stratagem; and then came to the appointment.					And Pharaoh turned away, and collected his craftsmen and came.
55	63	20	Moses said unto them, Woe be unto you! do not devise a lie against GOD,b	b By saying the miracles performed in his name are the effects of magic.				Said Moses to them, "Woe to you! devise not a lie against God:
55	64	20	lest he utterly destroy you by some judgment: for he shall not prosper who deviseth lies.					For then will he destroy you by a punishment. They who have lied have ever perished."
55	65	20	And the magicians disputed concerning their affair among themselves, and discoursed in private:					And the magicians discussed their plan, and spake apart in secret:
55	66	20	and they said, These two are certainly magicians: they seek to dispossess you of your land by their sorcery; and to lead away with them your chiefest and most considerable men.					They said, "These two are surely sorcerers: fain would they drive you from your land by their sorceries, and lead away in their paths your chiefest men:
55	67	20	Wherefore collect all your cunning, and then come in order: for he shall prosper this day, who shall be superior.					So muster your craft: then come in order: well this day shall it be for him, who shall gain the upper hand."
55	68	20	They said, O Moses, whether wilt thou cast down thy rod first, or shall we be the first who cast down our rods?					They said, "O Moses, wilt thou first cast down thy rod, or shall we be the first who cast?"
55	69	20	He answered, Do ye cast down your rods first. And behold, their cords and their rods appeared unto him, by their enchantment, to run about like serpents;c	c They rubbed them over with quicksilver, which being wrought upon by the heat of the sun, caused them to move.1 See chapter 7, p. 116. 1 Idem.				He said, "Yes, cast ye down first." And lo! by their enchantment their cords and rods seemed to him as if they ran.
55	70	20	wherefore Moses conceived fear in his heart.					And Moses conceived a secret fear within him.
55	71	20	But we said unto him, Fear not; for thou shalt be superior:					We said, "Fear not, for thou shalt be the uppermost:
55	72	20	therefore cast down the rod which is in thy right hand; and it shall swallow up the seeming serpents which they have made: for what they have made is only the deceit of an enchanter; and an enchanter shall not prosper, withersoever he cometh.					Cast forth then what is in thy right hand: it shall swallow up what they have produced: they have only produced the deceit of an enchanter: and come where he may, ill shall an enchanter fare."
55	73	20	And the magicians, when they saw the miracle which Moses performed, fell down and worshipped, saying, We believe in the LORD of Aaron and of Moses.					And the magicians fell down and worshipped. They said, "We believe in the Lord of Aaron and of Moses."
55	74	20	Pharaoh said unto them, Do ye believe in him before I give you permission? Verily this is your master, who hath taught you magic. But I will surely cut off your hands and your feet on the opposite sides; and I will crucify you on trunks of palm-trees:d and ye shall know which of us is more severe in punishing, and can longer protract your pains.	d See Ibid.				Said Pharaoh, "Believe ye on him ere I give you leave? He, in sooth, is your Master who hath taught you magic. I will therefore cut off your hands and your feet on opposite sides, and I will crucify you on trunks of the palm, and assuredly shall ye learn which of us is severest in punishing, and who is the more abiding."14	14 In punishing. Beidh.
55	75	20	They answered, We will by no means have greater regard unto thee than unto those evident miracles which have been shown us, or than unto him who hath created us. Pronounce therefore that sentence against us which thou art about to pronounce: for thou canst only give sentence as to this present life. Verily we believe in our LORD, that he may forgive us our sins, and the sorcery which thou hast forced us to exercise: for GOD is better to reward, and more able to prolong punishment than thou.					They said, "We will not have more regard to thee than to the clear tokens which have come to us, or than to Him who hath made us: doom the doom thou wilt: Thou canst only doom as to this present life: of a truth we have believed on our Lord that he may pardon us our sins and the sorcery to which thou hast forced us, for God is better, and more abiding than thou.15	15 To recompense. Beidh.
55	76	20	Verily whosoever shall appear before his LORD on the day of judgment, polluted with crimes, shall have hell for his reward; he shall not die therein, neither shall he live.					As for him who shall come before his Lord laden with crime–for him verily is Hell: he shall not die in it and he shall not live.
55	77	20	But whoever shall appear before him, having been a true believer, and shall have worked righteousness, for these are prepared the highest degrees of happiness;					But he who shall come before Him, a believer, with righteous works,–these! the loftiest grades await them:
55	78	20	namely, gardens of perpetual abode,e which shall be watered by rivers; they shall remain therein forever: and this shall be the reward of him who shall be pure.	e Literally, gardens of Eden; see chapter 9, p. 142, 143.				Gardens of Eden, beneath whose trees16 the rivers flow: therein shall they abide for ever. This, the reward of him who hath been pure."	16 As the garden is said in Sura lxxxviii. to be lofty in point of situation, this frequently recurring phrase may mean that rivers run at its base. The Commentators, however, generally understand it to imply that the rivers flow beneath its shades or pavilions.
55	79	20	And we spake by revelation unto Moses, saying, Go forth with my servants out of Egypt by night; and smite the waters with thy rod, and make them a dry path through the sea:f	f The expositors add, that the sea was divided into twelve separate paths, one for each tribe:1 a fable borrowed from the Jews.2 1 Idem, Abulfed. in Hist. 2 Vide R. Eliezer, Pirke, chapter 42.				Then revealed we to Moses, "Go forth by night with my servants and cleave for them a dry path in the sea;
55	80	20	be not apprehensive of Pharaoh's overtaking thee; neither be thou afraid.					Fear not thou to be overtaken, neither be thou afraid."
55	81	20	And when Moses had done so, Pharaoh followed them with his forces; and the waters of the sea overwhelmed them. And Pharaoh caused his people to err, neither did he direct them aright.					And Pharaoh followed them with his hosts, and the whelming billows of the sea overwhelmed them,17 for Pharaoh misled his people, and did not guide them.	17 Lit. and there overwhelmed them of the sea that which overwhelmed them.
55	82	20	Thus, O children of Israel, we delivered you from your enemy; and we appointed you the right side of Mount Sinai to discourse with Moses and to give him the law; and we caused manna and quails to descend upon you,g	g See chapter 2, p. 7.				O children of Israel! we rescued you from your foes; and We appointed a meeting with you on the right side of the mountain; and We caused the manna and the quail to descend upon you:
55	83	20	saying, Eat of the good things which we have given you for food; and transgress not therein,h lest my indignation fall on you; and on whomsoever my indignation shall fall, he shall go down headlong into perdition.	h By ingratitude, excess, or insolent behaviour.				"Eat," said We, "of the good things with which we have supplied you; but without excess, lest my wrath fall upon you; for on whom my wrath doth fall, he perisheth outright.
55	84	20	But I will be gracious unto him who shall repent and believe, and shall do that which is right; and who shall be rightly directed.					Surely however will I forgive him who turneth to God and believeth, and worketh righteousness, and then yieldeth to guidance.
55	85	20	What hath caused thee to hasten from thy people, O Moses, to receive the law?i	i For Moses, it seems, outwent the seventy elders, who had been chosen, in obedience to the divine command, to accompany him to the mount,3 and appeared before GOD while they were at some, though no great, distance behind him. 3 See chapter 2, p. 6, 7; chapter 7, p. 120, &c.				But what hath hastened thee on apart from thy people,18 O Moses?"	18 The 70 elders who were to have accompanied him.
55	86	20	He answered, These follow close on my footsteps; but I have hastened unto thee, O LORD, that thou mightest be well pleased with me.					He said, "They are hard on my footsteps: but to thee, O Lord, have I hastened, that thou mightest be well pleased with me."
55	87	20	God said, We have already made a trial of thy people, since thy departure;j and al Sâmerik hath seduced them to idolatry.	j They continued in the worship of the true GOD for the first twenty days of Moses’s absence, which, by taking the nights also into their reckoning, they computed to be forty, and at their expiration concluded they had stayed the full time which Moses had commanded them, and so fell into the worship of the golden calf.4 4 Al Beidâwi. k This was not his proper name, but he had this appellation because he was of a certain tribe among the Jews called Samaritans (wherein the Mohammedans strangely betray their ignorance in history); though some say he was a proselyte, but a hypocritical one, and originally of Kirmân, or some other country. His true name was Moses, or Mûsa, Ebn Dhafar.5 Selden is of opinion that this person was no other than Aaron himself, (who was really the maker of the calf), and that he is here called al Sâmeri, from the Hebrew verb shamar, to keep;1 because he was the Keeper or Guardian of the children of Israel during his brother’s absence in the mount; which is a very ingenious conjecture, not absolutely inconsistent with the text of the Korân (though Mohammed seems to have mistaken al Sâmeri for the name of a different person), and offers a much more probable origin of that appellation, than to derive it, as the Mohammedans do, from the Samaritans, who were not formed into a people, nor bore that name till many ages after. 5 Idem. 1 Selden, de Diis Syris, Synt. I, chapter 4.	20:87-98 Tablets of Bahá’u’lláh Revealed After the Kitáb-i-Aqdas (Lawh-i-Maqsúd, paragraph 78, within pp. 159-191) link			He said, "Of a truth now have we proved thy people since thou didst leave them, and Samiri19 had led them astray."	19 That is, the Samaritan. This rendering, which is probably the true explanation of the word Samiri, involves a grievous ignorance of history on the part of Muhammad. Selden (de diis Syr. Syn. i. ch. 4) supposes that Samiri is Aaron himself, the Shomeer, or keeper of Israel during the absence of Moses. Many Arabians identify him with the Micha of Judges xvii. who is said to have assisted in making the calf (Raschi, Sanhedr. 102, 2 Hottinger Hist. Orient. p. 84). Geiger suggests that Samiri may be a corruption of Samael. See next note. But it is probable that the name and its application in the present instance, is to be traced to the old national feud between the Jews and Samaritans. See De Sacy, Chrestom. i. p. 189, who quotes Abu Rihan Muhammad as stating that the Samaritans were called Al-limsahsit, the people who say, "Touch me not" (v. 97, below), and Juynboll Chron. Sam. (Leid. 1848) p. 113. Sale also mentions a similar circumstance of a tribe of Samaritan Jews dwelling on one of the islands in the Red Sea.
55	88	20	Wherefore Moses returned unto his peoplel in great wrath, and exceedingly afflicted.	l viz., After he had completed his forty days’ stay in the mount, and had received the law.2 2 Al Beidâwi.	20:87-98 (cont.) Tablets of Bahá’u’lláh Revealed After the Kitáb-i-Aqdas (Lawh-i-Maqsúd, paragraph 78, within pp. 159-191) link			And Moses returned to his people, angered, sorrowful.
55	89	20	And he said, O my people, had not your LORD promised you a most excellent promise?m Did the time of my absence seem long unto you? Or did ye desire that indignation from your LORD should fall on you, and therefore failed to keep the promise which ye made me?	m i.e., The law, containing a light and certain direction to guide you in the right way.	20:87-98 (cont.) Tablets of Bahá’u’lláh Revealed After the Kitáb-i-Aqdas (Lawh-i-Maqsúd, paragraph 78, within pp. 159-191) link			He said, "O my people! did not your Lord promise you a good promise? Was the time of my absence long to you? or desired ye that wrath from your Lord should light upon you, that ye failed in your promise to me?"
55	90	20	They answered, We have not failed in what we promised thee of our own authority; but we were made to carry in several loads of gold and silver, of the ornaments of the people,n and we cast them into the fire; and in like manner al Sâmeri also cast in what he had collected, and he produced unto them a corporeal calf,o which lowed. And al Sâmeri and his companions said, This is your god, and the god of Moses; but he hath forgotten him, and is gone to seek some other.	n These ornaments were rings, bracelets, and the like, which the Israelities had borrowed of the Egyptians, under pretence of decking themselves out for some feast, and had not returned to them; or, as some think, what they had stripped from the dead bodies of the Egyptians, cast on shore by the sea: and al Sameri, conceiving them unlawful to be kept, and the occasion of much wickedness, persuaded Aaron to let him collect them from the people; which being done, he threw them all into the fire, to melt them down into one mass.3 It is observable, that the Mohammedans generally suppose the cast metal’s coming forth in the shape of a calf, was beside the expectation of al Sameri, who had not made a mould of that figure: and that when Aaron excuses himself to his brother, in the pentateuch, he seems as if he would persuade him it was an accident.4 3 Idem. Vide D’Herbel. Bibl. Orient. p. 650, and Kor. chapter 2, p. 6, &c. 4 See Exod. xxxii. 24. o See chapter 7, p. 119, note n.	20:87-98 (cont.) Tablets of Bahá’u’lláh Revealed After the Kitáb-i-Aqdas (Lawh-i-Maqsúd, paragraph 78, within pp. 159-191) link			They said, "Not of our own accord have we failed in the promise to thee, but we were made to bring loads of the people's trinkets, and we threw them into the fire and Samiri likewise cast them in, and brought forth to them a corporeal lowing20 calf: and they said, "This is your God and the God of Moses, whom he hath forgotten."'	20 "The calf came forth (Ex. xxxii. 24) lowing and the Israelites beheld it. R. Jehuda saith, Samuel entered into it and lowed in order to mislead Israel." Pirke R. Eliezer, § 45.
55	91	20	Did they not therefore see that their idol returned them no answer, and was not able to cause them either hurt or profit?		20:87-98 (cont.) Tablets of Bahá’u’lláh Revealed After the Kitáb-i-Aqdas (Lawh-i-Maqsúd, paragraph 78, within pp. 159-191) link			What! saw they not that it returned them no answer, and could neither hurt nor help them?
55	92	20	And Aaron had said unto them before, O my people, verily ye are only proved by this calf; for your LORD is the Merciful: wherefore, follow me, and obey my command.		20:87-98 (cont.) Tablets of Bahá’u’lláh Revealed After the Kitáb-i-Aqdas (Lawh-i-Maqsúd, paragraph 78, within pp. 159-191) link			And Aaron had before said to them, "O my people! by this calf are ye only proved: surely your Lord is the God of Mercy: follow me therefore and obey my bidding."
55	93	20	They answered, We will by no means cease to be devoted to its worship, until Moses return unto us.		20:87-98 (cont.) Tablets of Bahá’u’lláh Revealed After the Kitáb-i-Aqdas (Lawh-i-Maqsúd, paragraph 78, within pp. 159-191) link			They said, "We will not cease devotion to it, till Moses come back to us."
55	94	20	And when Moses was returned, he said, O Aaron, what hindered thee, when thou sawest that they went astray, that thou didst not follow me?p Hast thou, therefore, been disobedient to my command?	p By these words Moses reprehends Aaron for not seconding his zeal in taking arms against the idolaters; or for not coming after him to the mountain, to acquaint him with their rebellion.	20:87-98 (cont.) Tablets of Bahá’u’lláh Revealed After the Kitáb-i-Aqdas (Lawh-i-Maqsúd, paragraph 78, within pp. 159-191) link			He said, "O Aaron! when thou sawest that they had gone astray, what hindered thee from following me? Hast thou then disobeyed my command?"
55	95	20	Aaron answered, O son of my mother, drag me not by the beard, nor by the hair of my head. Verily I feared lest thou shouldest say, Thou hast made a division among the children of Israel, and thou hast not observed my saying.q	q i.e., Lest if I had taken arms against the worshippers of the calf, thou shouldest say that I had raised a sedition; or if I had gone after thee, thou shouldest blame me for abandoning my charge, and not waiting thy return to rectify what was amiss.	20:87-98 (cont.) Tablets of Bahá’u’lláh Revealed After the Kitáb-i-Aqdas (Lawh-i-Maqsúd, paragraph 78, within pp. 159-191) link			He said, 'O Son of my mother! seize me not by my beard, nor by my head: indeed I feared lest thou shouldst say, "Thou hast rent the children of Isreal asunder, and hast not observed my orders."'
55	96	20	Moses said unto al Sâmeri, What was thy design, O Sâmeri? He answered, I saw that which they saw not;r wherefore I took a handful of dust from the footsteps of the messenger of God, and I cast it into the molten calf;s for so did my mind direct me.	r Or, I knew that which they knew not; viz., That the messenger sent to thee from GOD was a pure spirit, and that his footsteps gave life to whatever they touched; being no other than the angel Gabriel, mounted on the horse of life: and therefore I made use of the dust of his feet to animate the molten calf. It is said al Sâmeri knew the angel, because he had saved and taken care of him when a child and exposed by his mother for fear of Pharaoh.1 1 Al Beidâwi, Jallalo’ddin. s See chapter 2, p. 6.	20:87-98 (cont.) Tablets of Bahá’u’lláh Revealed After the Kitáb-i-Aqdas (Lawh-i-Maqsúd, paragraph 78, within pp. 159-191) link			He said, "And what was thy motive, O Samiri?" He said, "I saw what they saw not: so I took a handful of dust from the track21 of the messenger of God, and flung it into the calf, for so my soul prompted me."	21 From the track of Gabriel's horse, or of Gabriel himself.
55	97	20	Moses said, Get thee gone; for thy punishment in this life shall be, that thou shalt say unto those who shall meet thee, Touch me not;t and a threat is denounced against thee of more terrible pains, in the life to come, which thou shalt by no means escape. And behold now thy god, to whose worship thou hast continued assiduously devoted; verily we will burn it;u and we will reduce it to powder, and scatter it in the sea.	t Lest they infect thee with a burning fever: for that was the consequence of any man’s touching him, and the same happened to the persons he touched; for which reason he was obliged to avoid all communication with others, and was also shunned by them, wandering in the desert like a wild beast.2 Hence, it is concluded that a tribe of Samaritan Jews, said to inhabit a certain isle in the Red Sea, are the descendants of our al Sâmeri; because it is their peculiar mark of distinction, at this day, to use the same words, viz., La mesâs, i.e., Touch me not, to those they meet.3 It is not improbable that this story may owe its rise to the known hatred borne by the Samaritans to the Jews, and their superstitiously avoiding to have any commerce with them, or any other strangers.4 2 Iidem. 3 Vide Geogr. Nub. p. 45. 4 Vide Selden, ubi sup. u Or, as the word may also be translated, We will file it down; but the other is the more received interpretation.	20:87-98 (cont.) Tablets of Bahá’u’lláh Revealed After the Kitáb-i-Aqdas (Lawh-i-Maqsúd, paragraph 78, within pp. 159-191) link			He said, "Begone then: verily thy doom even in this life shall be to say, 'Touch me not.'22 And there is a threat against thee, which thou shalt not escape hereafter. Now look at thy god to which thou hast continued so devoted: we will surely burn it and reduce it to ashes, which we will cast into the sea.	22 Lit. no touch.
55	98	20	Your GOD is the true GOD, besides whom there is no other god: he comprehendeth all things by his knowledge.					Your God is God, beside whom there is no God: In his knowledge he embraceth all things."
55	199	20	Thus do we recite unto thee, O Mohammed, relations of what hath passed heretofore; and we have given thee an admonition from us.					Thus do We recite to thee histories of what passed of old; and from ourself have we given thee admonition.
55	100	20	He who shall turn aside from it shall surely carry a load of guilt on the day of resurrection:					Whoso shall turn aside from it shall verily carry a burden on the day of Resurrection:
55	101	20	they shall continue thereunder forever; and a grievous burden shall it be unto them on the day of resurrection;x	x See chapter 6, p. 91.				Under it shall they remain: and grievous, in the day of Resurrection, shall it be to them to bear.
55	102	20	On that day the trumpet shall be sounded; and we will gather the wicked together on that day, having grey eyes.y	y For this, with the Arabs, is one mark of an enemy, or a person they abominate; to say a man has a black liver (though I think we express our aversion by the term white-livered), reddish whiskers and grey eyes, being a periphrasis for a foe, and particularly a Greek, which nation were the most inveterate enemies of the Arabs, and have usually hair and eyes of those colours.5 The original word, however, signifies also those who are squint-eyed, or even blind of a suffusion. 5 Al Beidâwi, Jawhari, in Lex.				On that day there shall be a blast on the trumpet, and We will gather the wicked together on that day with leaden23 eyes:	23 I have adopted the word leaden as expressive of the idea implied in the original word, viz. grey or greyish blue; hence, dulled, dimmed. The Arabians have a great aversion to blue and grey eyes as characteristic of their enemies the Greeks. The word, however, may also mean blind. Comp. v. 124, 5.
55	103	20	They shall speak with a low voice to one another, saying, Ye have not tarriedz above ten days.					They shall say in a low voice, one to another,–"Ye tarried but ten days on earth."
55	104	20	We well know what they will say; when the most conspicuous among them for behavior shall say, Ye have not tarried above one day.	z viz., In the world; or, in the grave.				We are most knowing with respect to that which they will say when the most veracious24 of them will say. "Ye have not tarried above a day."	24 Lit. the most excellent or just of them in his way: dignitate, Mar. But Kam. in Freyt. (iii. 150) justissimus eorum, simillimus veracibus. The sense of the last clause is, "Yes have not tarried even so much as ten days, such, now that we look back upon it, is the brevity of life." See Sura [lxiv.] xxiii. 115.
55	105	20	They will ask thee concerning the mountains: Answer, My LORD will reduce them to dust, and scatter them abroad;a	a See the Prelim. Disc. Sect. IV. p. 64.	Tablets of Bahá’u’lláh Revealed After the Kitáb-i-Aqdas (Lawh-i-Maqsúd, paragraph 3, within pp. 159-191) link	BWC: Thou shall see in it no hollows or rising hills.		And they will ask thee of the mountains: SAY: scattering my Lord will scatter them in dust;
55	106	20	and he will leave them a plain equally extended: thou shalt see no part of them higher or lower than another.					And he will leave them a level plain: thou shalt see in it no hollows or jutting hills.
55	107	20	On that day mankind shall follow the angel who will call them to judgment,b none shall have power to turn aside from him; and their voices shall be low before the Merciful, neither shalt thou hear any more than the hollow sound of their feet.	b See ibid. p. 56.				On that day shall men follow their summoner25–he marcheth straight on: and low shall be their voices before the God of Mercy, nor shalt thou hear aught but the light footfall.	25 The angel Israfil.
55	108	20	On that day, the intercession of none shall be of advantage unto another, except the intercession of him to whom the Merciful shall grant permission,c and who shall be acceptable unto him in what he saith.	c Or, Except unto him, &c. See chapter 19, p. 232.				No intercession shall avail on that day, save his whom the God of Mercy shall allow to intercede, and whose words he shall approve.
55	109	20	God knoweth that which is before them, and that which is behind them; but they comprehend not the same by their knowledge:					He knoweth their future and their past; but in their own knowledge they comprehend it not:–
55	110	20	and their faces shall be humbledd before the living, the self-subsisting God; and he shall be wretched who shall bear his iniquity.	d The original word properly expresses the humility and dejected looks of captives in the presence of their conqueror.				And humble shall be their faces before Him that Liveth, the Self-subsisting: and undone he, who shall bear the burden of iniquity;
55	111	20	But whosoever shall do good works, being a true believer, shall not fear any injustice, or any diminution of his reward from God.					But he who shall have done the things that are right and is a believer, shall fear neither wrong nor loss.
55	112	20	And thus have we sent down this book, being a Koran in the Arabic tongue; and we have inserted various threats and promises therein, that men may fear God, or that it may awaken some consideration in them:					Thus have We sent down to thee an Arabic Koran, and have set forth menaces therein diversely, that haply they may fear God, or that it may give birth to reflection in them.
55	113	20	wherefore, let GOD be highly exalted, the King, the Truth! Be not over-hasty in receiving or repeating the Koran before the revelation thereof be completed unto thee;e and say, LORD, increase my knowledge.	e Mohammed is here commanded not to be impatient at any delay in Gabriel’s bringing the divine revelations, or not to repeat it too fast after the angel, so as to overtake him before he had finished the passage. But some suppose the prohibition relates to the publishing any verse before the same was perfectly explained to him.1 1 Al Beidâwi, Jallalo’ddin				Exalted then be God, the King, the Truth! Be not hasty in its recital26 while the revelation of it to thee is incomplete. Say rather, "O my Lord, increase knowledge unto me."	26 Compare Sura lxxv. 16-19, p. 56.
55	114	20	We heretofore gave a command unto Adam; but he forgot the same,f and ate of the forbidden fruit; and we found not in him a firm resolution.	f Adam’s so soon forgetting the divine command, has occasioned some Arab etymologists to derive the word Insân, i.e., man, from nasiya, to forget; and has also given rise to the following proverbial saying, Awwalo nâsin awwalo ‘nnâsi, that is, The first forgetful person was the first of men; alluding to the like sound of the words				And of old We made a covenant with Adam; but he forgat it; and we found no firmness of purpose in him.
55	115	20	And remember when we said unto the angels, Worship ye Adam; and they worshipped him: but Eblis refused.g And we said, O Adam, verily this is an enemy unto thee, and thy wife: wherefore, beware lest he turn you out of paradise; for then shalt thou be miserable.	g See chapter 2, p. 4, &c.; chapter 7, p. 105, &c.				And when We said to the angels, "Fall down and worship Adam," they worshipped all, save Eblis, who refused: and We said, "O Adam! this truly is a foe to thee and to thy wife. Let him not therefore drive you out of the garden, and ye become wretched;
55	116	20	Verily we have made a provision for thee, that thou shalt not hunger therein, neither shalt thou be naked:					For to thee is it granted that thou shalt not hunger therein, neither shalt thou be naked;
55	117	20	and there is also a provision made for thee, that thou shalt not thirst therein, neither shalt thou be incommoded by heat.					And that thou shalt not thirst therein, neither shalt thou parch with heat;"
55	118	20	But Satan whispered evil suggestions unto him, saying, O Adam, shall I guide thee to the tree of eternity, and a kingdom which faileth not?					But Satan whispered him: said he, "O Adam! shall I shew thee the tree of Eternity,27 and the Kingdom that faileth not?"	27 It should be observed that here and in Sura vii. 19, Muhammad seems unaware of the distinction between the tree of knowledge, and the tree of life, as given in Gen. ii. 9, and iii. 5.
55	119	20	And they both ate thereof: and their nakedness appeared unto them; and they began to sew together the leaves of paradise, to cover themselves.h And thus Adam became disobedient unto his LORD, and was seduced.	h See chapter 7, p. 106.				And they both ate thereof, and their nakedness appeared to them, and they began to sew of the leaves of the Garden to cover them, and Adam disobeyed his Lord and went astray.
55	120	20	Afterwards his LORD accepted him, on his repentance, and was turned unto him, and directed him.					Afterwards his Lord chose him for himself, and was turned towards him, and guided him.
55	121	20	And God said, Get ye down hence, all of you: the one of you shall be an enemy unto the other. But hereafter shall a direction come unto you from me:i	i See chapter 2, p. 5.				And God said, "Get ye all down hence, the one of you a foe unto the other. Hereafter shall guidance come unto you from me;
55	122	20	and whosoever shall follow my direction shall not err, neither shall he be unhappy;					And whoso followeth my guidance shall not err, and shall not be wretched:
55	123	20	but whosoever shall turn aside from my admonition, verily he shall lead a miserable life,		Kitáb-i-Íqán, part II, paragraph 286, p. 257 link	And whoso turneth away from My remembrance, truly his shall be a life of misery.		But whoso turneth away from my monition, his truly shall be a life of misery:
55	124	20	and we will cause him to appear before us on the day of resurrection, blind.j	j See the Prelim. Disc. Sect. IV. p. 66.				And We will assemble him with others on the day of Resurrection, blind."28	28 From the intensity of the light, mentioned Sura [1xxx.] xxxix. 69.
55	125	20	And he shall say, O LORD, why hast thou brought me before thee blind, whereas before I saw clearly?					He will say, "O my Lord! why hast thou assembled me with others, blind? whereas I was endowed with sight."
55	126	20	God shall answer, Thus have we done, because our signs came unto thee, and thou didst forget them; and in the same manner shalt thou be forgotten this day.					He will answer, "Thus is it, because our signs came unto thee and thou didst forget them, and thus shalt thou be forgotten this day."
55	127	20	And thus will we reward him who shall be negligent, and shall not believe in the signs of his LORD: and the punishment of the life to come shall be more severe, and more lasting, than the punishment of this life.					Even thus will We recompense him who hath transgressed and hath not believed in the signs of his Lord; and assuredly the chastisement of the next world will be more severe and more lasting.
55	128	20	Are not the Meccans, therefore, acquainted how many generations we have destroyed before them; in whose dwellings they walk?k Verily herein are signs unto those who are endued with understanding.	k Seeing the footsteps of their destruction; as of the tribes of Al, and Thamûd.				Are not they, who walk the very places where they dwelt, aware how many generations we have destroyed before them? Verily in this are signs to men of insight.
55	129	20	And unless a decree had previously gone forth from thy LORD for their respite, verily their destruction had necessarily followed: but there is a certain time determined by God for their punishment.					And had not a decree of respite from thy Lord first gone forth, their chastisement had at once ensued. Yet the time is fixed.
55	130	20	Wherefore, do thou, O Mohammed, patiently bear that which they say; and celebrate the praise of thy LORD before the rising of the sun, and before the setting thereof, and praise him in the hours of the night, and in the extremities of the day,l that thou mayest be well-pleased with the prospect of receiving favor from God.	l i.e., Evening and morning; which times are repeated as the principal hours of prayer. But some suppose these words intend the prayer of noon; the first half of the day ending, and the second half beginning at that time.1 1 Iidem.				Put up then with what they say; and celebrate the praise of thy Lord before the sunrise, and before its setting; and some time in the night do thou praise him, and in the extremes29 of the day, that thou haply mayest please Him.	29 In order to reconcile this passage with the prescribed hours, some understand the extremes to mean the mid-day, when the day is as it were divided.
55	131	20	And cast not thine eyes on that which we have granted divers of the unbelievers to enjoy, namely, the splendor of this present life,m that we may prove them thereby; for the provision of thy LORDn is better, and more permanent.	m That is, do not envy or covet their pomp and prosperity in this world.2 2 See chapter 15, p. 194. n viz., The reward laid up for thee in the next life: or the gift of prophecy, and the revelations with which GOD had favoured thee.				And strain not thine eye after what We have bestowed on divers of them–the braveries of this world–that we may thereby prove them. The portion which thy Lord will give, is better and more lasting.
55	132	20	Command thy family to observe prayer; and do thou persevere therein. We require not of thee that thou labor to gain necessary provisions for thyself and family; we will provide for thee; for the prosperous issue shall attend on piety.o	o It is said that when Mahommed’s family were in any strait or affliction, he used to order them to go to prayers, and to repeat this verse.3 3 Al Beidâwi.				Enjoin prayer on thy family, and persevere therein. We ask not of thee to find thine own provision–we will provide for thee, and a happy issue shall there be to piety.
55	133	20	The unbelievers say, Unless he come unto us with a sign from his LORD, we will not believe on him. Hath not a plain declaration come unto them, of that which is contained in the former volumes of scripture, by the revelation of the Koran?					But they say, "If he come not to us with a sign from his Lord . . .!"30 But have not clear proofs for the Koran come to them, in what is in the Books of old?	30 Supply, we will not believe.
55	134	20	if we had destroyed them by a judgment before the same had been revealed, they would have said, at the resurrection, O LORD, how could we believe since thou didst not send unto us an apostle, that we might follow thy signs, before we were humbled and covered with shame?					And had We destroyed them by a chastisement before its time, they would surely have said, "O our Lord! How could we believe if thou didst not send unto us an Apostle that we might follow thy signs ere that we were humbled and disgraced."
55	135	20	Say, Each of us wait the issue: wait, therefore; for ye shall surely know hereafter who have been the followers of the even way, and who hath been rightly directed.					SAY: Each one of us awaiteth the end. Wait ye then, and ye shall know which of us have been followers of the even way, and who hath been the rightly guided.
65	0	21
65	0	21
65	0	21	CHAPTER XXI.					SURA XXI.–THE PROPHETS [LXV.]
65	0	21	ENTITLED, THE PROPHETS;p REVEALED AT MECCA.	p The chapter bears this title, because some particular relating to several of the ancient prophets are here recited.				MECCA.–112 Verses
65	0	21	IN THE NAME OF THE MOST MERCIFUL GOD.					In the Name of God, the Compassionate, the Merciful
65	1	21	(XVII.) THE time of giving up their account draweth nigh unto the people of Mecca; while they are sunk in negligence, turning aside from the consideration thereof.					THIS people's reckoning hath drawn nigh, yet, sunk in carelessness, they turn aside.
65	2	21	No admonition cometh unto them from their LORD, being lately revealed in the Koran, but when they hear it,					Every fresh warning that cometh to them from their Lord they only hear to mock it,–
65	3	21	they turn it to sport: their hearts are taken up with delights. And they who act unjustly discourse privately together, saying, Is this Mohammed any more than a man like yourselves? Will ye therefore come to hear a piece of sorcery, when ye plainly perceive it to be so?					Their hearts set on lusts: and they who have done this wrong say in secret discourse, "Is He more than a man like yourselves? What! will ye, with your eyes open,1 accede to sorcery?"	1 Lit. while ye see it to be such.
65	4	21	Say, My LORD knoweth whatever is spoken in heaven and on earth: it is he who heareth and knoweth.					SAY: "My Lord knoweth what is spoken in the heaven and on the earth: He is the Hearer, the Knower."
65	5	21	But they say, The Koran is a confused heap of dreams: nay, he hath forged it; nay, he is a poet: let him come unto us therefore with some miracle, in like manner as the former prophets were sent.		The Secret of Divine Civilization, p. 60 link	MG: a confused medley of dreams,		"Nay," say they, "it is the medley of dreams: nay, he hath forged it: nay, he is a poet: let him come to us with a sign as the prophets of old were sent."
65	6	21	None of the cities which we have destroyed believed the miracles which they saw performed before them: will these therefore believe, if they see a miracle?					Before their time, none of the cities which we have destroyed, believed: will these men, then, believe?
65	7	21	We sent none as our apostles before them, other than men, unto whom we revealed our will. Ask those who are acquainted with the scripture, if ye know not this.					And we sent none, previous to thee, but men to whom we had revealed ourselves. Ask ye the people who are warned by Scriptures,2 if ye know it not.	2 Lit. the people or family of the admonition. Itq. 34 considers this verse to have been revealed at Medina.
65	8	21	We gave them not a body which could be supported without their eating food; neither were they immortal.					We gave them not bodies which could dispense with food: and they were not to live for ever.
65	9	21	But we made good our promise unto them: wherefore we delivered them, and those whom we pleased; but we destroyed the exorbitant transgressors.					Then made we good our promise to them; and we delivered them and whom we pleased, and we destroyed the transgressors.
65	10	21	Now have we sent down unto you, O Koreish, the book of the Koran; wherein there is honourable mention of you: will ye not therefore understand?					And now have we sent down to you "the book," in which is your warning: What, will ye not then understand?
65	11	21	And how many cities have we overthrown, which were ungodly; and caused other nations to rise up after them?					And how many a guilty city have we broken down, and raised up after it other peoples:
65	12	21	And when they felt our severe vengeance, behold, they fled swiftly from those cities.					And when they felt our vengeance, lo! they fled from it.
65	13	21	And the angels said scoffingly unto them, Do not fly; but return to that wherein ye delighted, and to your habitations; peradventure ye will be asked.q	q i.e., Concerning the present posture of affairs, by way of consultation: or, that ye may be examined as to your deeds, that ye may receive the reward thereof.1 1 Idem, Jallalo’ddin, al Zamakh.				"Flee not," said the angels in mockery, "but come back to that wherein ye revelled, and to your abodes! Questions will haply be put to you."
65	14	21	They answered, Alas for us! verily we have been unjust.r	r It is related that a prophet was sent to the inhabitants of certain towns in Yaman, but instead of hearkening to his remonstrances, they killed him: upon which GOD delivered them into the hands of Nebuchadnezzar, who put them to the sword: a voice at the same time crying from heaven, Vengeance for the blood of the prophets! Upon which they repented, and used the words of this passage.				They said, "Oh, woe to us! Verily we have been evil doers."
65	15	21	And this their lamentation ceased not, until we had rendered them like corn which is mown down and utterly extinct.					And this ceased not to be their cry, until we made them like reaped corn, extinct.
65	16	21	We created not the heavens and the earth, and that which is between them, by way of sport.s	s But for the manifestation of our power and wisdom to people of understanding, that they may seriously consider the wonders of the creation, and direct their actions to the attainment of future happiness, neglecting the vain pomp and fleeting pleasures of this world.				We created not the heaven and the earth, and what is between them, for sport:
65	17	21	If we had pleased to take diversion, verily we had taken it with that which beseemeth us;t if we had resolved to have done this.	t viz., We had sought our pleasure in our own perfections; or, in the spiritual beings which are in our immediate presence; and not in raising of material buildings, with painted roofs, and fine floors, which is the diversion of man. Some think the original word, translated diversion, signifies in this place a wife, or a child; and that the passage is particularly levelled against the Christians.1 1 Iidem.				Had it been our wish to find a pastime, we had surely found it in ourselves;–if to do so had been our will.
65	18	21	But we will oppose truth to vanity, and it shall confound the same; and behold, it shall vanish away. Woe be unto you, for that which ye impiously utter concerning God!					Nay, we will hurl the truth at falsehood, and it shall smite it, and lo! it shall vanish. But woe be to you for what ye utter of God!
65	19	21	since whoever is in heaven and on earth is subject unto him; and the angels who are in his presence do not insolently disdain his service, neither are they tired therewith.					All beings in the heaven and on the earth are His: and they who are in his presence disdain not his service, neither are they wearied:
65	20	21	They praise him night and day; they faint not.					They praise Him night and day: they rest not.3	3 Or, they invent not (concerning Him). Comp. Rev. iv. 8.
65	21	21	Have they taken gods from the earth? Shall they raise the dead to life?					Have they taken gods from the earth who can quicken the dead?
65	22	21	If there were either in heaven or on earth gods besides GOD, verily both would be corrupted.u But far be that which they utter from GOD, the LORD of the throne!	u That is, the whole creation would necessarily fall into confusion and be overturned, by the competition of such mighty antagonists.				Had there been in either heaven or earth gods besides God, both surely had gone to ruin. But glory be to God, the Lord of the throne, beyond what they utter!
65	23	21	No account shall be demanded of him for what he shall do; but an account shall be demanded of them.		Kitáb-i-Íqán, part II, paragraph 182, p. 171 link Tablets of Bahá’u’lláh Revelaed after the Kitáb-i-Aqdas (Tablet of Ishráqát, within pp. 99-134) link Gems of Divine Mysteries, p. 63, paragraph 86 link	He shall not be asked of His doings? cf. BWC: Verily He shall not be asked of His doings but all others shall be asked of their doings. cf. BWC: Nor shall He be asked of His doings, whilst all men will be asked of their every deed.		He shall not be asked of his doings, but they shall be asked.
65	24	21	Have they taken other gods besides him! Say, Produce your proof thereof. This is the admonition of those who are contemporary with me, and the admonition of those who have been before me:x but the greater part of them know not the truth, and turn aside from the same.	x i.e., This is the constant doctrine of all the sacred books; not only of the Korân, but of those which were revealed in former ages; all of them bearing witness to the great and fundamental truth of the unity of God.				Have they taken other gods beside Him? SAY; Bring forth your proofs that they are gods. This is the warning of those who are with me, and the warning of those who were before me: but most of them know not the truth, and turn aside.
65	25	21	We have sent no apostle before thee, but we revealed unto him that there is no god beside myself, wherefore serve me.					No apostle have we sent before thee to whom we did not reveal that "Verily there is no God beside me: therefore worship me."
65	26	21	They say, The Merciful hath begotten issue; and the angels are his daughters.y GOD forbid! They are his honoured servants,	y This passage was revealed on account of the Khozâites, who held the angels to be the daughters of GOD.				Yet they say, "The God of Mercy hath begotten issue from the angels." Glory be to Him! Nay, they are but His honoured servants:
65	27	21	they prevent him not in anything which they say;z and they execute his command.	z i.e., They presume not to say anything, until he hath spoken it; behaving as servants who know their duty.	The Four Valleys (The Third Valley, within pp. 54-57) link	They speak not till He hath spoken; and they do His bidding.		They speak not till He hath spoken;4 and they do His bidding.	4 Lit. they precede him not in speech.
65	28	21	He knoweth that which is before them, and that which is behind them; they shall not intercede for any,					He knoweth what is before them and what is behind them; and no plea shall they offer
65	29	21	except for whom it shall please him; and they tremble for fear of him.					Save for whom He pleaseth; and they tremble for fear of Him.
65	30	21	Whoever of them shall say, I am a god besides him; that angel will we reward with hell: for so will we reward the unjust.		Summons of the Lord of Hosts (Súriy-Haykal, paragraph 52) link			And that angel among them who saith "I am a god beside Him," will we recompense with hell: in such sort will we recompense the offenders.
65	31	21	Do not the unbelievers therefore know, that the heavens and the earth were solid, and we clave the same in sunder;a and made every living thing of water? Will they not therefore believe?	a That is, They were one continued mass of matter, till we separated them, and divided the heaven into seven heavens, and the earth into as many stories; and distinguished the various orbs of the one, and the different climates of the other, &c. Or, as some choose to translate the words, The heavens and the earth were shut up, and we opened the same; their meaning being, that the heavens did not rain, nor the earth produce vegetables, till GOD interposed his power.2 2 Al Beidâwi, Jallalo’ddin.				Do not the infidels see that the heavens and the earth were both a solid mass, and that we clave them asunder, and that by means of water we give life to everything? Will they not then believe?
65	32	21	And we placed stable mountains on the earth, lest it should move with them;b and we made broad passages between them for paths, that they might be directed in their journeys:	b See chapter 16, p. 196.				And we set mountains on the earth lest it should move with them, and we made on it broad passages between them as routes for their guidance;
65	33	21	and we made the heaven a roof well supported. Yet they turn aside from the signs thereof, not considering that they are the workmanship of God.					And we made the heaven a roof strongly upholden; yet turn they away from its signs.
65	34	21	It is he who hath created the night, and the day, and the sun, and the moon; all the celestial bodies move swiftly, each in its respective orb.					And He it is who hath created the night and the day, and the sun and the moon, each moving swiftly in its sphere.
65	35	21	We have not granted unto any man before thee eternal permanency in this world; if thou die, therefore, will they be immortal?c	c This passage was revealed when the infidels said, We expect to see Mohammed die, like the rest of mankind.				At no time5 have we granted to man a life that shall last for ever: if thou then die, shall they live for ever?	5 Lit. before thee, which might seem to imply that the grant of immortality had been made to Muhammad. I have therefore rendered, as in the text, to avoid the ambiguity. Comp. Suras [xcvii.] iii. 182; [lxxxi.] xxix. 57, and Weil's Life of Mohammad, p. 350.
65	36	21	Every soul shall taste of death: and we will prove you with evil, and with good, for a trial of you; and unto us shall ye return.					Every soul shall taste of death:6 and for trial will we prove you with evil and with good; and unto Us shall ye be brought back.	6 Comp. Matt. xvi. 28; Heb. ii. 9. Hist. Josephi Fabr. Lign. c. 22 at the end.
65	37	21	When the unbelievers see thee, they receive thee only with scoffing, saying, Is this he who mentioneth your gods with contempt? Yet themselves believe not what is mentioned to them of the Merciful.d	d Denying his unity; or rejecting his apostles and the scriptures which were given for their instruction, and particularly the Korân.				And when the infidels see thee they receive thee only with scoffs:–"What! is this he who maketh such mention of your gods?" Yet when mention is made to them of the God of Mercy, they believe not.
65	38	21	Man is created of precipitation.e Hereafter will I show you my signs, so that ye shall not wish them to be hastened.	e Being hasty and inconsiderate.1 It is said this passage was revealed on account of al Nodar Ebn al Hareth, when he desired Mohammed to hasten the divine vengeance with which he threatened the unbelievers.2 1 See chapter 17, p. 208, &c. 2 Al Beidâwi.				"Man," say they, "is made up of haste."7 But I will shew you my signs:8 desire them not then to be hastened.	7 See the index under the word Man. The Rabbins teach that man was created with innate evil propensities. See Schr der's Talm. Rabb.- Judenthum, p. 378. 8 That is, my teaching as to the future lot of the infidels, etc.
65	39	21	They say, When will this threat be accomplished, if ye speak truth?					They say, "When will this threat be made good? Tell us, if ye be men of truth?"
65	40	21	If they who believe not knew that the time will surely come, when they shall not be able to drive back the fire of hell from their faces, nor from their backs, neither shall they be helped, they would not hasten it.					Did the infidels but know the time when they shall not be able to keep the fire of hell from their faces or from their backs, neither shall they be helped!
65	41	21	But the day of vengeance shall come upon them suddenly, and shall strike them with astonishment: they shall not be able to avert it, neither shall they be respited.		Selections from the Writings of the Báb (2 Excerpts from the Qayyúmu'l-Asmá, Chapter LIX, within pp. 59-60) link	cf. BWC: God grant, He Who is the sovereign Truth will suddenly appear amongst you, invested with the power of the mighty Word, and ye shall then be confounded by the Truth itself, and ye shall have no power to ward it off;		But it shall come on them suddenly and shall confound them; and they shall not be able to put it back, neither shall they be respited.
65	42	21	Other apostles have been mocked before thee; but the punishment which they scoffed at fell upon such of them as mocked.					Other apostles have been scoffed at before thee: but that doom at which they mocked encompassed the scoffers.
65	43	21	Say unto the scoffers, Who shall save you by night and by day from the Merciful? Yet they utterly neglect the remembrance of their LORD.					SAY: Who shall protect you by night and by day from the God of Mercy? Yet turn they away from the warning of their Lord.
65	44	21	Have they gods who will defend them, besides us? They are not able to help themselves; neither shall they be assisted against us by their companions,					Have they gods beside Us who can defend them? For their own succour have they no power; neither shall the gods they join with God screen them from Us.
65	45	21	But we have permitted these men and their fathers to enjoy worldly prosperity, so long as life was continued unto them. Do they not perceive that we come unto the land of the unbelievers, and straiten the borders thereof? Shall they therefore be the conquerors?					Yes! we have given these men and their fathers enjoyments so long as their life lasted. What! see they not that we come to a land and straiten its borders9 Is it they who are the conquerors?	9 Muhammad appeals to the rapid progress of Islam as a proof of his divine mission.
65	46	21	Say, I only preach unto you the revelation of God: but the deaf will not hear thy call, whenever they are preached unto.					SAY: I only warn you of what hath been revealed to me: but the deaf will not hear the call, whenever they are warned;
65	47	21	Yet if the least breath of the punishment of thy LORD touch them, they will surely say, Alas for us! verily we have been unjust.					Yet if a breath of thy Lord's chastisement touch them, they will assuredly say, "Oh! woe to us! we have indeed been offenders."
65	48	21	We will appoint just balances for the day of resurrection; neither shall any soul be injured at all: although the merit or guilt of an action be of the weight of a grain of mustard-seed only, we will produce it publicly; and there will be sufficient accountants with us.		Memorials of the Faithful (pp. 180-191, Shamsu'd-Duhá) link Memorials of the Faithful (within pp. 191-204, Táhirih) link			Just balances will we set up for the day of the resurrection, neither shall any soul be wronged in aught; though, were a work but the weight of a grain of mustard seed, we would bring it forth to be weighed: and our reckoning will suffice.
65	49	21	We formerly gave unto Moses and Aaron the law, being a distinctionf between good and evil, and a light and admonition unto the pious;	f Arab. ‘al Forkân. See the Prelim. Disc. Sect. III. p. 44.				We gave of old to Moses and Aaron the illumination,10 and a light and a warning for the God-fearing,	10 Ar. furquan–a derived by Muhammad from the Jews, constantly used in the Talmud, and meaning as in Syr. and Æth. deliverance, liberation. Thus, Sura viii. 29, 42, and hence, illumination, revelation, generally. The usual interpretation here and in other passages is the distinction, i.e. between good and evil, lawful and unlawful. The title is applied to the Koran and Pentateuch alike.
65	50	21	who fear their LORD in secret, and who dread the hour of judgment.					Who dread their Lord in secret, and who tremble for "the Hour."
65	51	21	And this book also is a blessed admonition, which we have sent down from heaven: will ye therefore deny it?					And this Koran which we have sent down is a blessed warning: will ye then disown it?
65	52	21	And we gave unto Abraham his directiong heretofore, and we knew him to be worthy of the revelations wherewith he was favored.	g viz., The ten books of divine revelations which were given him.1 1 See the Prel. Disc. Sect. IV. p. 57.				Of old we gave unto Abraham his direction,11 for we knew him worthy.	11 This story is taken in part verbatim from Midr. Rabbah on Gen. par. 17. See also Schalscheleth Hakabala, 2; Maimon de Idol. ch. 1; and Yad Hachazakah, vii. 6, who makes Abraham–in his 40th year–renounce star-worship, break images, escape the wrath of the king by a miracle, and preach that there is one God of the whole universe.
65	53	21	Remember when he said unto his father, and his people, What are these images, to which ye are so entirely devoted?h	h See chapter 6, p. 95, &c., chapter 19, p. 230, and chapter 2, p. 28.				When he said to his Father and to his people, "What are these images to which ye are devoted?"
65	54	21	They answered, We found our fathers worshipping them.					They said, "We found our fathers worshipping them."
65	55	21	He said, Verily both ye and your fathers have been in a manifest error.					He said, "Truly ye and your fathers have been in a plain mistake."
65	56	21	They said, Dost thou seriously tell us the truth, or art thou one who jestest with us?					They said, "Hast thou come unto us in earnest? or art thou of those who jest?"
65	57	21	He replied, Verily your LORD is the LORD of the heavens and the earth; it is he who hath created them: and I am one of those who bear witness thereof.					He said, "Nay, your Lord is Lord of the Heavens and of the Earth, who hath created them both; and to this am I one of those who witness:
65	58	21	By GOD, I will surely devise a plot against your idols, after ye shall have retired from them, and shall have turned your backs.					–And, by God, I will certainly lay a plot against your idols, after ye shall have retired and turned your backs."
65	59	21	And in the people's absence he went into the temple where the idols stood, and he brake them all in pieces, except the biggest of them; that they might lay the blame upon that.i And when they were returned, and saw the havoc which had been made,	i Abraham took his opportunity to do this while the Chaldeans were abroad in the fields, celebrating a great festival; and some say he hid himself in the temple: and when he had accomplished his design, that he might the more evidently convince them of their folly in worshipping them, he hung the axe, with which he had hewn and broken down the images, on the neck of the chief idol, named by some writers, Baal; as if he had been the author of all the mischief.2 For this story, which, though it be false, is not ill invented, Mohammed stands indebted to the Jews; who tell it with a little variation: for they say Abraham performed this exploit in his father’s shop, during his absence; that Terah, on his return, demanding the occasion of the disorder, his son told him that the idols had quarrelled and fallen together by the ears about an offering of fine flour, which had been brought them by an old woman; and that the father, finding he could not insist on the impossibility of what Abraham pretended, without confessing the impotence of his gods, fell into a violent passion and carried him to Nimrod that he might be exemplarily punished for his insolence.3 2 Al Beidâwi, Jallalo’ddin, &c. Vide Hyde, de Rel. vet. Pers. c. 2. 3 R. Gedal. in Shalshel. hakkab. p. 8 Vide Maimon. Yad hazzaka, c. I, de idol.				So, he broke them all in pieces, except the chief of them, that to it they might return, inquiring.
65	60	21	they said, Who hath done this to our gods? He is certainly an impious person.					They said, "Who hath done this to our gods? Verily he is one of the unjust."
65	61	21	And certain of them answered, We heard a young man speak reproachfully of them: he is named Abraham.					They said, "We heard a youth make mention of them: they call him Abraham."
65	62	21	They said, Bring him therefore before the people, that they may bear witness against him.					They said, "Then bring him before the people's eyes, that they may witness against him."
65	63	21	And when he was brought before the assembly, they said unto him, Hast thou done this unto our gods, O Abraham?					They said, "Hast thou done this to our gods, O Abraham?"
65	64	21	He answered, Nay, that biggest of them hath done it: but ask them, if they can speak.					He said, "Nay, that their chief hath done it: but ask ye them, if they can speak."
65	65	21	And they returned unto themselves,j and said the one to the other, Verily ye are the impious persons.	j That is, They became sensible of their folly.				So they turned their thoughts upon themselves, and said, "Ye truly are the impious persons:"
65	66	21	Afterwards they relapsed into their former obstinacy,k and said, Verily thou knowest that these speak not.	k Literally, They were turned down upon their heads.				Then became headstrong in their former error12 and exclaimed,"Thou knowest that these speak not."	12 Lit. sie neigten sich nach ihren Kopfen. They were turned down upon their heads. Ullm. and Sale in notes. But Ullm. in the text, verfielen sie wieder in ihren Aberglauben.
65	67	21	Abraham answered, Do ye therefore worship, besides GOD, that which cannot profit you at all, neither can it hurt you? Fie on you: and upon that which ye worship besides GOD! Do ye not understand?					He said, "What! do ye then worship, instead of God, that which doth not profit you at all, nor injure you? Fie on you and on that ye worship instead of God! What! do ye not then understand?"
65	68	21	They said, Burn him, and avenge your gods: if ye do this it will be well.l	l Perceiving they could not prevail against Abraham by dint of argument, says al Beidâwi, they had recourse to persecution and torments. The same commentator tells us the person who gave this counsel was a Persian Curd,4 named Heyyûn, and that the earth opened and swallowed him up alive: some, however, say it was Andeshân, a Magian priest;5 and others, that it was Nimrod himself. 4 Vide D’Herbel. Bibl. Orient. Art. Dhokak. et Schultens, Indic. Geogr. in Vit. Saladini, voce Curdi. 5 Vide D’Herbel. p. 115.				They said:13 "Burn him, and come to the succour of your gods: if ye will do anything at all."	13 The Rabbins make Nimrod to have been the persecutor of Abraham. Comp. Targ. Jon. on Gen. xv. 7. Tr. Bava Bathra, fol. 91 a. Maimon. More Nevochim, iii. 29. Weil, Legenden, p. 74.
65	69	21	And when Abraham was cast into the burning pile, we said, O fire, be thou cold, and a preservation unto Abraham.m	m The commentators relate that, by Nimrod’s order, a large space was enclosed at Cûtha, and filled with a vast quantity of wood, which being set on fire burned so fiercely, that none dared to venture near it: then they bound Abraham, and putting him into an engine (which some suppose to have been of the devil’s invention), shot him into the midst of the fire; from which he was preserved by the angel Gabriel who was sent to his assistance; the fire burning only the cords with which he was bound.1 They add that the fire having miraculously lost its heat, in respect to Abraham, became an odoriferous air, and that the pile changed to a pleasant meadow; though it raged so furiously otherwise, that, according to some writers, about two thousand of the idolaters were consumed by it.2 This story seems to have had no other foundation than that passage of Moses, where GOD is said to have brought Abraham out of Ur, of the Chaldees,3 misunderstood: which words the Jews, the most trifling interpreters of scripture, and some moderns who have followed them, have translated, out of the fire of the Chaldees; taking the word Ur, not for the proper name of a city, as it really is, but for an appellative, signifying fire.4 However, it is a fable of some antiquity, and credited, not only by the Jews, but by several of the eastern Christians; the twenty-fifth of the second Canûn, or January, being set apart in the Syrian calendar, for the commemoration of Abraham’s being cast into the fire.5 The Jews also mention some other persecutions which Abraham underwent on account of his religion, particularly a ten years’ imprisonment;6 some saying he was imprisoned by Nimrod;7 and others, by his father Terah.8 1 Al Beidâwi, Jallalo’ddin, &c. Vide Morgan’s Mahometism Expl. v. I, chapter 4. 2 The MS Gospel of Barnabas, chapter 28. 3 Genes. xv. 7. 4 Vide Targ. Jonath. et Hierosol. in Genes. c. II et 15; et Hyde, de Rel. vet. Pers. p. 74, &c. 5 Vide Hyde, ibid., p. 73. 6 R. Eliez. Pirke, c. 26, &c. Vide Maim. More Nev. l. 3, c. 29. 7 Glossa Talmud. in Gemar. Bava bathra, 91, I. 8 In Aggada.		Shoghi Effendi in The Dawn-Breakers: O fire! Be thou cold, and to Abraham a safety!	The Dawn-Breakers, Chapter XXVI, p. 619 link	We said, "O fire! be thou cold, and to Abraham a safety!"14	14 Or, let peace be upon Abraham. Comp. Targ. Jon. on Gen. xi. 28, from the mistranslation of which this legend took its rise, the word ur in Heb. meaning fire. See also Targ. Jon. on. Gen. xv. 7. The legend was adopted by some of the Eastern Christians; and commemorated in the Syrian Calendar on Jan. 29. (Hyde de Rel. V. Pers. 74). Comp. the Abyssinian Calendar on Jan. 25. (Ludolf. Hist. p. 409).
65	70	21	And they sought to lay a plot against him: but we caused them to be the sufferers.n	n Some tell us that Nimrod, on seeing this miraculous deliverance from his palace, cried out, that he would make an offering to the GOD of Abraham; and that he accordingly sacrificed four thousand kine.9 But, if he ever relented, he soon relapsed into his former infidelity: for he built a tower that he might ascend to heaven to see Abraham’s GOD; which being overthrown,10 still persisting in his design, he would be carried to heaven in a chest borne by four monstrous birds; but after wandering for some time through the air, he fell down on a mountain with such a force, that he made it shake, whereto (as some fancy) a passage in the Korân11 alludes, which may be translated, although their contrivances be such as to make the mountains tremble. Nimrod, disappointed in his design of making war with GOD, turned his arms against Abraham, who, being a great prince, raised forces to defend himself; but GOD, dividing Nimrod’s subjects, and confounding their language, deprived him of the greater part of his people, and plagued those who adhered to him by swarms of gnats, which destroyed almost all of them: and one of those gnats having entered into the nostril, or ear, of Nimrod, penetrated to one of the membranes of his brain, where, growing bigger every day, it gave him such intolerable pain, that he was obliged to cause his head to be beaten with a mallet, in order to procure some ease, which torture he suffered four hundred years; GOD being willing to punish, by one of the smallest of his creatures, him who insolently boasted himself to be lord of all.12 A Syrian calendar places the death of Nimrod, as if the time were well known, on the eighth of Thamûz, or July.13 9 Al Beidâwi. 10 See chapter 16, p. 196. 11 Chapter 14, p. 190. 12 Vide D’Herbel. Bibl. Orient. Art. Nemrod. Hyde, ubi supra. 13 Vide Hyde, ibid. p. 74.				And they sought to lay a plot against him, but we made them the sufferers.
65	71	21	And we delivered him, and Lot, by bringing them into the land wherein we have blessed all creatures.o	o i.e., Palestine; in which country the greater part of the prophets appeared.				And we brought him and Lot in safety to the land which we have blessed for all human beings:
65	72	21	And we bestowed on him Isaac and Jacob, as an additional gift: and we made all of them righteous persons.					And we gave him Isaac and Jacob as a farther gift, and we made all of them righteous:
65	73	21	We also made them models of religion,p that they might direct others by our command: and we inspired into them the doing of good works, and the observance of prayer, and the giving of alms; and they served us.	p See chapter 2, p. 14.				We also made them models who should guide others by our command, and we inspired them with good deeds and constancy in prayer and almsgiving, and they worshipped us.
65	74	21	And unto Lot we gave wisdom and knowledge, and we delivered him out of the city which committed filthy crimes; for they were a wicked and insolent people;q	q See chapter 7, p. 113, &c., and chapter II, p. 166.				And unto Lot we gave wisdom, and knowledge; and we rescued him from the city which wrought filthiness; for they were a people, evil, perverse:
65	75	21	and we led him into our mercy; for he was an upright person.					And we caused him to enter into our mercy, for he was of the righteous.
65	76	21	And remember Noah, when he called for destruction on his people,r before the prophets above mentioned: and we heard him, and delivered him and his family from a great strait:	r See chapter 8, p. 132, note z.				And remember Noah when aforetime he cried to us and we heard him, and delivered him and his family from the great calamity;
65	77	21	and we protected him from the people who accused our signs of falsehood; for they were a wicked people, wherefore we drowned them all.					And we helped him against the people who treated our signs as impostures. An evil people verily were they, and we drowned them all.
65	78	21	And remember David and Solomon, when they pronounced judgment concerning a field, when the sheep of certain people had fed therein by night, having no shepherd; and we were witnesses of their judgment:					And David and Solomon; when they gave judgment concerning a field when some people's sheep had caused a waste therein; and we were witnesses of their judgment.
65	79	21	and we gave the understanding thereof unto Solomon.s And on all of them we bestowed wisdom, and knowledge. And we compelled the mountains to praise us, with David; and the birds also:t and we did this.	s Some sheep, in their shepherd’s absence, having broken into another man’s field (or vineyard, say others), by night, and eaten up the corn, a dispute arose thereupon: and the cause being brought before David and Solomon, the former said, that the owner of the land should take the sheep, in compensation of the damage which he had sustained; but Solomon, who was then but eleven years old, was of opinion that it would be more just for the owner of the field to take only the profit of the sheep, viz., their milk, lambs, and wool, till the shepherd should, by his own labour and at his own expense, put the field into as good condition as when the sheep entered it; after which the sheep might be returned to their master. And this judgment of Solomon was approved by David himself as better than his own.1 1 Al Beidâwi, Jallalo’ddin, &c. t Mohammed, it seems, taking the visions of the Talmudists for truth, believed that when David was fatigued with singing psalms, the mountains, birds, and other parts of the creation, both animate and inanimate, relieved him in chanting the divine praises. This consequence the Jews draw from the words of the psalmist, when he calls on the several parts of nature to join with him in celebrating the praise of GOD;2 it being their perverse custom to expound passages in the most literal manner, which cannot bear a literal sense without a manifest absurdity; and, on the contrary, to turn the plainest passages into allegorical fancies. 2 See Psalm cxlviii				And we gave Solomon insight into the affair; and on both of them we bestowed wisdom and knowledge. And we constrained the mountains and the birds to join with David in our praise: Our doing was it!
65	80	21	And we taught him the art of making coats of mail for you,u that they may defend you in your wars: will ye therefore be thankful?	u Men, before his inventing them, used to arm themselves with broad plates of metal. Lest this fable should want something of the marvellous, one writer tells us, that the iron which David used became soft in his hands like wax.3 3 Tarikh Montakkab. Vide D’Herbel. p. 284.				And we taught David the art of making mail15 for you, to defend you from each other's violence: will ye therefore be thankful?	15 It has been observed that the blacksmith has ever been looked upon with awe by barbarians on the same principle that made Vulcan a deity. In Abyssinia all artisans are Budah, sorcerers, especially the blacksmith, and he is a social outcast, as among the Somal; Throughout the rest of El-Islam, the blacksmith is respected as treading in the path of David, the father of the craft. Burton. First Footsteps in E. Africa, p. 33. The numerous wars in which David was engaged, may have given rise to the myth of his being the inventor of mail.
65	81	21	And unto Solomon we subjected a strong wind:x it ran at his command to the land whereon we had bestowed our blessing:y and we knew all things.	x Which transported his throne with prodigious swiftness. Some say, this wind was violent or gentle, just as Solomon pleased.4 4 See chapter 27. y viz., Palestine: whither the wind brought back Solomon’s throne in the evening, after having carried it to a distant country in the morning.				And to Solomon we subjected we subjected the strongly blowing wind; it sped at his bidding to the land we had blessed; for we know all things:
65	82	21	And we also subjected unto his command divers of the devils, who might dive to get pearls for him, and perform other work besides this;z and we watched over them.a	z Such as the building of cities and palaces, the fetching of rare pieces of art from foreign countries, and the like. a Lest they should swerve from his orders, or do mischief according to their natural inclinations. Jallalo’ddin says, that when they had finished any piece of building, they pulled it down before night, if they were not employed in something new.				And sundry Satans16 who should dive for him and perform other work beside: and we kept watch over them.	16 See Sura xxxviii. 37, p. 127.
65	83	21	And remember Job;b when he cried unto his LORD, saying, Verily evil hath afflicted me: but thou art the most merciful of those who show mercy.	b The Mohammedan writers tell us, that Job was of the race of Esau, and was blessed with a numerous family, and abundant riches; but that GOD proved him, by taking away all that he had, even his children, who were killed by the fall of a house; notwithstanding which he continued to serve GOD, and to return him thanks, as usual; that he was then struck with a filthy disease, his body being full of worms, and so offensive, that as he lay on the dunghill none could bear to come near him: that his wife, however (whom some call Rahmat the daughter of Ephraim the son of Joseph, and others Makhir the daughter of Manasses), attended him with great patience, supporting him with what she earned by her labour; but that the devil appeared to her one day, after having reminded her of her past prosperity, promised her that if she would worship him, he would restore all they had lost; whereupon she asked her husband’s consent, who was so angry at the proposal, that he swore, if he recovered, to give his wife a hundred stripes: that Job having pronounced the prayer recorded in this passage, GOD sent Gabriel, who taking him by the hand raised him up; and at the same time a fountain sprang up at his feet, of which having drank, the worms fell off his body, and washing therein he recovered his former health and beauty: that GOD then restored all to him double; his wife also becoming young and handsome again, and bearing him twenty-six sons; and that Job, to satisfy his oath, was directed by GOD to strike her one blow with a palm-branch having a hundred leaves.1 Some, to express the great riches which were bestowed on Job after his sufferings, say he had two threshing-floors, one for wheat, and the other for barley, and that GOD sent two clouds which rained gold on the one, and silver on the other, till they ran over.2 The traditions differ as to the continuance of Job’s calamities; one will have it to be eighteen years, another thirteen, another three, and another exactly seven years seven months and seven hours. 1 Al Beidâwi, Jallalo’ddin, Abu’lfeda, &c. See D’Herbel. Bibl. Orient. Art. Aicub. 2 Jallalo’ddin.				And remember Job: When he cried to his Lord, "Truly evil hath touched me: but thou art the most merciful of those who shew mercy."
65	84	21	Wherefore we heard him, and relieved him from the evil which was upon him: and we restored unto him his family, and as many more with them, through our mercy, and for an admonition unto those who serve God.					So we heard him, and lightened the burden of his woe; and we gave him back his family, and as many more with them,–a mercy from us, and a memorial for those who serve us:
65	85	21	And remember Ismael, and Edris,c and Dhu'lkefl.d All these were patient persons;	c See chapter 19, p. 230. d Who this prophet was is very uncertain. One commentator will have him to be Elias, or Joshua, or Zacharias:3 another supposes him to have been the son of Job, and to have dwelt in Syria; to which some add, that he was first a very wicked man, but afterwards repenting, died; upon which these words appeared miraculously written over his door, Now hath God been merciful unto Dhu’lkefl:4 and a third tells us he was a person of great strictness of life, and one who used to decide causes to the satisfaction of all parties, because he was never in a passion: and that he was called Dhu’lkefl from his continual fasting, and other religious exercises.5 3 Al Beidâwi. 4 Abu’lf. 5 Jallalo’ddin.				And Ismael, and Edris17 and Dhoulkefl18–all steadfast in patience.	17 See Sura xix. 55, 6, p. 121. 18 The man of the lot or portion. Or, of care, support. According to some Elias, as others say, Isaiah. It is more probable, however, that he is he Obadiah of 1 Kings xviii. 4, who supported 100 prophets in the cave, or Ezechiel, who is called Kephil by the Arabs. See Niebuhr, Travels, ii. 265.
65	86	21	wherefore we led them into our mercy; for they were righteous doers.					And we caused them to enter into our mercy; for they were of the righteous:
65	87	21	And remember Dhu'lnun,e when he departed in wrath,f and thought that we could not exercise our power over him. And he cried out in the darkness,g saying, There is no GOD, besides thee: praise be unto thee! Verily I have been one of the unjust.	e This is the surname of Jonas; which was given him because he was swallowed by the fish. See chapter 10, p. 157. f Some suppose Jonas’s anger was against the Ninevites, being tired with preaching to them for so long a time, and greatly disgusted at their obstinacy and ill usage of him; but others, more agreeably to scripture, say the reason of his ill humour was GOD’S pardoning of that people on their repentance, and averting the judgment which Jonas had threatened them with, so that he thought he had been made a liar.6 6 Al Beidâwi. g i.e., Out of the belly of the fish.				And Dhoulnoun;19 when he went on his way in anger, and thought that we had no power over him. But in the darkness he cried "There is no God but thou: Glory be unto Thee! Verily, I have been one of the evil doers:"	19 The man of the fish–Jonah.
65	88	21	Wherefore we heard him, and delivered him from affliction;h for so do we deliver the true believers.	h See chapter 37.				So we heard him and rescued him from misery: for thus rescue we the faithful:
65	89	21	And remember Zacharias, when he called upon his LORD, saying, O LORD, leave me not childless: yet thou art the best heir.					And Zacharias; when he called upon his Lord saying, "O my Lord, leave me not childless: but there is no better heir than Thyself."20	20 See Suras [xcvii.] iii. 33; xix. p. 117, for the story of Zacharias in full. The concluding sentence of this clause is obscure. It probably means that even if no heir were vouchsafed to Zacharias, yet since God will be the heir of all things he would take Zacharias to himself and thus abundantly recompense him. See Sura [lxxix.] xxviii. 58.
65	90	21	Wherefore we heard him, and we gave him John; and we rendered his wife fit for bearing a child unto him. These strove to excel in good works, and called upon us with love, and with fear; and humbled themselves before us.					So we heard him, and gave him John, and we made his wife fit for child-bearing. Verily, these vied in goodness, and called upon us with love and fear, and humbled themselves before us:
65	91	21	And remember her who preserved her virginity,i and into whom we breathed of our spirit; ordaining her and her son for a sign unto all creatures.	i Namely, the Virgin Mary				And her who kept her maidenhood, and into whom21 we breathed of our spirit, and made her and her son a sign to all creatures.	21 See Sura [cix.] lxvi. 12. It is quite clear from these two passages that Muhammad believed in the Immaculate and miraculous conception of Jesus.
65	92	21	Verily this your religion is one religion,j and I am your LORD; wherefore serve me.	j Being the same which was professed by all the prophets, and holy men and women, without any fundamental difference or variation.				Of a truth, this, your religion, is the one22 Religion, and I your Lord; therefore serve me:	22 That is, identical with that of the previous prophets, etc.
65	93	21	But the Jews and Christians have made schisms in the affair of their religion among themselves; but all of them shall appear before us.					But they have rent asunder this their great concern among themselves into sects. All of them shall return to us.
65	94	21	Whosoever shall do good works, being a true believer, there shall be no denial of the reward due to his endeavors; and we will surely write it down unto him.					And whoso shall do the things that are right, and be a believer, his efforts shall not be disowned: and surely will we write them down for him.
65	95	21	An inviolable prohibition is laid on every city which we shall have destroyed; for that they shall not return any more into the world,					There is a ban on every city which we shall have destroyed, that they shall not rise again,
65	96	21	until Gog and Magog shall have a passage opened for them,k and they shall hasten from every high hill,l	k i.e., Until the resurrection; one sign of the approach whereof will be the eruption of those barbarians.1 1 See the Prelim. Disc. Sect. IV. p. 63. l In this passage some copies, instead of hadabin, i.e., an elevated part of the earth, have jadathin, which signifies a grave; and if we follow the latter reading, the pronoun they must not refer to Gog and Magog, but to mankind in general.				Until a way is opened for Gog and Magog,23 and they shall hasten from every high land,	23 See Sura [lxix.] xviii. 93. Thus, the ancient Jewish and Christian legend connects Gog and Magog with the end of the world. Rev. xx. 8. Pseudojon on Lev. xxvi. 44. Comp. Numb. xi. 27. Gog, however, is probably the mountain Ghef or Ghogh (see Reinegg's Beschreib. der Caucasus, ii. 79) and the syllable Ma in Magog, the Sanscrit mah, maha great.
65	97	21	and the certain promise shall draw near to be fulfilled: and behold, the eyes of the infidels shall be fixed with astonishment, and they shall say, Alas for us! we were formerly regardless of this day; yea, we were wicked doers.					And this sure promise shall draw on. And lo! the eyes of the infidels shall stare amazedly; and they shall say, "Oh, our misery! of this were we careless! yea, we were impious persons."
65	98	21	Verily both ye, O men of Mecca, and the idols which ye worship besides GOD, shall be cast as fuel into hell fire: ye shall go down into the same.					Verily, ye, and what ye worship beside God,24 shall be fuel for hell: ye shall go down into it.	24 "Whenever a people is punished (for idolatry) the beings honoured by them as gods, shall also be punished, for so it is written, on all the gods also of Egypt will I inflict judgments." (Sakkah, 29.)
65	99	21	If these were really gods, they would not go down into the same: and all of them shall remain therein forever.					Were these gods, they would not go down into it; but they shall all abide in it for ever.
65	100	21	In that place shall they groan for anguish; and they shall not hear ought therein.m	m Because of their astonishment and the insupportable torments they shall endure; or, as others expound the words, They shall not hear therein anything which may give them the least comfort.				Therein shall they groan; but nought therein shall they hear to comfort them.
65	101	21	As for those unto whom the most excellent reward of paradise hath been predestinated by us, they shall be transported far off from the same;n	n One Ebn al Zabári objected to the preceding words, Both ye and that which ye worship besides GOD, shall be cast into hell, because, being general , they asserted an absolute falsehood; some of the objects of idolatrous worship being so far from any danger of damnation, that they were in the highest favour with GOD, as JESUS, Ezra, and the angels: wherefore this passage was revealed, excepting those who were predestined to salvation.2 2 Al Beidâwi, Jallalo’ddin.				But they for whom we have before ordained good things, shall be far away from it:
65	102	21	they shall not hear the least sound thereof: and they shall continue forever in the felicity which their souls desire.					Its slightest sound they shall not hear: in what their souls longed for, they shall abide for ever:
65	103	21	The greatest terror shall not trouble them; and the angels shall meet them to congratulate them, saying, This is your day which ye were promised.					The great terror shall not trouble them; and the angel shall meet them with, "This is your day which ye were promised."
65	104	21	On that day we will roll up the heavens, as the angel al Sijilo rolleth up the book wherein every man's actions are recorded. As we made the first creature out of nothing, so we will also reproduce it at the resurrection. This is a promise which it lieth on us to fulfil: we will surely perform it.	o Whose office it is to write down the actions of every man’s life, which, at his death, he rolls up, as completed. Some pretend one of Mohammed’s scribes is here meant: and others take the word Sijil, or, as it is also written, Sijjill, for an appellative, signifying a book or written scroll; and accordingly render the passage, as a written scroll is rolled up.3 3 Iidem, &c.				On that day we will roll up the heaven as one rolleth up25 written scrolls. As we made the first creation, so will we bring it forth again. This promise bindeth us; verily, we will perform it.	25 Ar. Sidjill, which is supposed by some to be the name of the angel who writes down the actions of every man's life upon a scroll, which is rolled up at his death (comp. Isai. xxxiv. 4); by others, to be the name of one of Muhammad's secretaries.
65	105	21	And now have we written in the psalms, after the promulgation of the law, that my servants the righteous shall inherit the earth.p	p These words are taken from Psalm xxxvii. v. 29.				And now, since the Law was given, have we written in the Psalms that "my servants, the righteous, shall inherit the earth."26	26 Ps. xxxvii. 29. This is the only text quoted in the Koran.
65	106	21	Verily in this book are contained sufficient means of salvation, unto people who serve God.					Verily, in this Koran is teaching for those who serve God.
65	107	21	We have not sent thee, O Mohammed, but as a mercy unto all creatures.					We have not sent thee otherwise than as mercy unto all creatures.
65	108	21	Say, No other hath been revealed unto me, than that your GOD is one GOD: will ye therefore be resigned unto him?					SAY: Verily it hath been revealed to me that your God is one God; are ye then resigned to Him? (Muslims.)
65	109	21	But if they turn their backs to the confession of God's unity, say, I proclaim war against you all equally:q but I know not whether that which ye are threatened withr be nigh, or whether it be far distant.	q Or, I have publicly declared unto you what I was commanded. r viz., The losses and disgraces which ye shall suffer by the future successes of the Moslems; or, the day of judgment.				But if they turn their backs, then SAY: I have warned you all alike; but I know not whether that with which ye are threatened be nigh or distant.
65	110	21	Verily God knoweth the discourse which is spoken in public; and he also knoweth that which ye hold in private.					God truly knoweth what is spoken aloud, and He also knoweth that which ye hide.
65	111	21	I know not but peradventure the respite granted you is for a trial of you; and that he may enjoy the prosperity of this world for a time.					And I know not whether haply this delay be not for your trial, and that ye may enjoy yourselves for a time.
65	112	21	Say, LORD, judge between me and my adversaries with truth. Our LORD is the Merciful; whose assistance is to be implored against the blasphemies and calumnies which ye utter.					My Lord saith: Judge ye with truth; for our Lord is the God of Mercy–whose help is to be sought against what ye utter.
107	0	22
107	0	22
107	0	22	CHAPTER XXII.					SURA XXII.–THE PILGRIMAGE [CVII.]
107	0	22	ENTITLED, THE PILGRIMAGE;s REVEALED AT MECCA.t	s Some ceremonies used at the pilgrimage of Mecca being mentioned in this chapter, gave occasion to the inscription. t Some1 except two verses, beginning at these words, There are some men who serve GOD, in a wavering manner, &c. And others2 six verses, beginning at, These are two opposite parties, &c. 1 Jallalo’ddin. 2 Al Beidâwi.				MEDINA.1–78 Verses	1 This Sura is generally said to have been revealed at Mecca,–but this is probably only the case with verses 1-24; 43-56; 60-65; 67-75. Mr. Muir places it at the close of the Meccan Suras of the fifth period. See Nöld, p. 158.
107	0	22	IN THE NAME OF THE MOST MERCIFUL GOD.					In the Name of God, the Compassionate, the Merciful
107	1	22	O MEN of Mecca, fear your LORD. Verily the shock of the last houru will be a terrible thing.	u Or, the earthquake which, some say, is to happen a little before the sun rises from the west; one sign of the near approach of the day of judgment.3 3 See the Prelim. Disc. Sect. IV. p. 61, &c.	The Secret of Divine Civilization, p. 53, footnote 32 link	MG: the earthquake of the Hour		O MEN of Mecca, fear your Lord. Verily, the earthquake of the last Hour will be a tremendous thing!
107	2	22	On the day whereon ye shall see it, every woman who giveth suck shall forget the infant which she suckleth,x and every female that is with young shall cast her burden; and thou shalt see men seemingly drunk, yet they shall not be really drunk: but the punishment of GOD will be severe.	x See the Prelim. Disc. Sect. IV. p. 64.		Shoghi Effendi in The Dawn-Breakers: every suckling woman shall forsake her sucking babe; and every woman that hath a burden in her womb shall cast her burden. And thou shalt see men drunken, yet they are not drunken; but it is the mighty chastisement of God!	The Dawn-Breakers, Chapter XXIV, p. 567 link	On the day when ye shall behold it, every suckling woman shall forsake her sucking babe; and every woman that hath a burden in her womb shall cast her burden; and thou shalt see men drunken, yet are they not drunken: but it is the mighty chastisement of God!
107	3	22	There is a man who disputeth concerning GOD without knowledge,y and followeth every rebellious devil:	y This passage was revealed on account of al Nodar Ebn al Hareth, who maintained that the angels were the daughters of GOD, that the Korân was a fardel of old fables, and denied the resurrection.4 4 Al Beidâwi.				There is a man2 who, without knowledge, wrangleth about God, and followeth every rebellious Satan;	2 Said to be Abu Jahl. See Sura xcvi. p. 20, n. 2.
107	4	22	against whom it is written, that whoever shall take him for his patron, he shall surely seduce him, and shall lead him into the torment of hell.					Concerning whom it is decreed, that he shall surely beguile and guide into the torment of the Flame, whoever shall take him for his Lord.
107	5	22	O men, if ye be in doubt concerning the resurrection, consider that we first created you of the dust of the ground; afterwards, of seed; afterwards, of a little coagulated blood;z afterwards, of a piece of flesh, perfectly formed in part, and in part imperfectly formed; that we might make our power manifest unto you: and we caused that which we please to rest in the wombs, until the appointed time of delivery. Then we bring you forth infants; and afterwards we permit you to attain your age of full strength: and one of you dieth in his youth, and another of you is postponed to a decrepit age, so that he forgetteth whatever he knew. Thou seest the earth sometimes dried up and barren: but when we send down rain thereon, it is put in motion and swelleth, and produceth every kind of luxuriant vegetables.	z See chapter 96.	Tablets of the Divine Plan (within pp. 3-9, 1 To the Bahá’ís of the Northeastern States) link	O: The soil was black and dried. Then we caused the rain to descend upon it and immediately it became green, verdant, and every kind of plant sprouted up luxuriantly.		O men! if ye doubt as to the resurrection, yet, of a truth, have We created you of dust, then of the moist germs of life, then of clots of blood, then of pieces of flesh shapen and unshapen, that We might give you proofs of our power! And We cause one sex or the other, at our pleasure, to abide in the womb until the appointed time; then We bring you forth infants; then permit you to reach your age of strength; and one of you dieth, and another of you liveth on to an age so abject that all his former knowledge is clean forgotten!3 And thou hast seen the earth dried up and barren: but when We send down the rain upon it, it stirreth and swelleth, and groweth every kind of luxuriant herb.	3 Lit. so that after knowledge he knoweth not aught.
107	6	22	This showeth that GOD is the truth, and that he raiseth the dead to life, and that he is almighty;					This, for that God is the Truth, and that it is He who quickeneth the dead,-and that He hath power over everything:
107	7	22	and that the hour of judgment will surely come (there is no doubt thereof), and that GOD will raise again those who are in the graves.					And that "the Hour" will indeed come–there is no doubt of it–and that God will wake up to life those who are in the tombs.
107	8	22	There is a man who disputeth concerning GOD without either knowledge, or a direction, or an enlightening book;a	a The person here meant, it is said, was Abu Jahl,1 a principal man among the Koreish, and a most inveterate enemy of Mohammed and his religion. His true name was Amru Ebn Heshâm, of the family of Makhzûm; and he was surnamed Abu’lhocm, i.e., the father of wisdom, which was afterwards changed into Abu Jahl, or the father of folly. He was slain in the battle of Bedr.2 1 Jallalo’ddin. 2 See chapter 8, p. 132.				A man there is who disputeth about God without knowledge or guidance or enlightening Book,
107	9	22	proudly turning his side, that he may seduce men from the way of GOD. Ignominy shall attend him in this world; and on the day of resurrection we will make him taste the torment of burning,					Turning aside in scorn to mislead others from the way of God! Disgrace shall be his in this world; and on the day of the resurrection, We will make him taste the torment of the burning:–
107	10	22	when it shall be said unto him. This thou sufferest because of that which thy hands have formerly committed; for GOD is not unjust towards mankind.					"This, for thy handywork of old! for God is not unjust to His servants."
107	11	22	There are some men who serve GOD in a wavering manner, standing, as it were, on the vergeb of the true religion. If good befall one of them, he resteth satisfied therein; but if any tribulation befall him, he turneth himself round, with the loss both of this world, and of the life to come. This is manifest perdition.	b This expression alludes to one who being posted in the skirts of an army, if he sees the victory inclining to his own side, stands his ground, but if the enemy is likely to prevail, takes to his heels. The passage, they say, was revealed on account of certain Arabs of the desert, who came to Medina, and having professed Mohammedism, were well enough pleased with it so long as their affairs prospered, but if they met with any adversity, were sure to lay the blame on their new religion. A tradition of Abu Saïd mentions another accident as the occasion of this passage, viz., that a certain Jew embraced Islâm, but afterwards taking a dislike to it, on account of some misfortune which had befallen him, went to Mohammed, and desired he might renounce it, and be freed from the obligation of it: but the prophet told him that no such thing was allowed in his religion.3 3 Al Beidâwi.		BWC: this verily is utter perdition	Bahíyyih Khánum, V. Letters of the Greatest Holy Leaf, no. 33, p. 138 link	There are some who serve God in a single point. If good come upon one of them, he resteth in it; but if trial come upon him, he turneth him round (to infidelity) with the loss both of this world and of the next! This same is the clear ruin!
107	12	22	He will call upon that, besides GOD, which can neither hurt him, nor profit him. This is an error remote from truth.					He calleth upon that beside God which can neither hurt him nor profit him. This same is the far-gone error!
107	13	22	He will invoke him who will sooner be of hurt to his worshipper than of advantage. Such is surely a miserable patron, and a miserable companion.					He calleth on him who would sooner hurt than profit him. Surely, bad the lord, and, surely, bad the vassal!
107	14	22	But GOD will introduce those who shall believe, and do righteous works, into gardens through which rivers flow; for GOD doth that which he pleaseth.		A Traveler’s Narrative, p. 73 link	cf. EGB: doing what He pleaseth and ordering what He willeth.		But God will bring in those who shall believe and do the things that are right, into gardens 'neath which the rivers flow: for God doth that which He pleaseth.
107	15	22	Whoso thinketh that GOD will not assist his apostle in this world, and in the world to come, let him strain a rope towards heaven, then let him put an end to his life, and see whether his devices can render that ineffectual, for which he was angry.c	c Or, Let him tie a rope to the roof of his house, and hang himself; that is, let him carry his anger and resentment to ever so great a height, even to be driven to the most desperate extremities, and see whether with all his endeavours he will be able to intercept the divine assistance.4 4 Idem.				Let him who thinketh that God will not help His Apostle in this world and in the next, stretch a cord aloft as if to destroy himself; then let him cut it, and see whether his devices can bring that4 to nought at which he was angry!	4 The teachings and progress of Islam.
107	16	22	Thus do we send down the Koran, being evident signs: for GOD directeth whom he pleaseth.					Thus send we down the Koran with its clear signs (verses): and because God guideth whom He pleaseth.
107	17	22	As to the true believers, and those who Judaize, and the Sabians, and the Christians, and the Magians, and the idolaters; verily GOD shall judge between them on the day of resurrection; for GOD is witness of all things.					As to those who believe, and the Jews, and the Sabeites,5 and the Christians, and the Magians, and those who join other gods with God, of a truth, God shall decide between them on the day of resurrection: for God is witness of all things.	5 See Sura [xci.] ii. 59. The Sabeites were probably Hanyfs. See Pref.
107	18	22	Dost thou not perceive that all creatures both in heaven and on earth adore GOD;d and the sun, and the moon, and the stars, and the mountains, and the trees, and the beasts, and many men? but many are worthy of chastisement:	d Confessing his power, and obeying his supreme command.				Seest thou not that all in the Heavens and all on the Earth adoreth God? the sun and the moon and the stars, and the mountains, and the trees, and the beasts, and many men? But of many is chastisement the due:
107	19	22	and whomsoever GOD shall render despicable, there shall be none to honour; for GOD doth that which he pleaseth.		Summons of the Lord of Hosts (Súriy-Haykal, paragraph 241) link A Traveler’s Narrative, p. 63 link A Traveler’s Narrative, p. 73 link	BWC: doeth as He willeth EGB: He doeth what He will cf. EGB: doing what He pleaseth and ordering what He willeth.		And whom God shall disgrace there shall be none to honour: God doth that which pleaseth Him.
107	20	22	These are two opposite parties, who dispute concerning their LORD.e And they who believe not shall have garments of fire fitted unto them: boiling water shall be poured on their heads;	e viz., The true believers, and the infidels. The passage is said to have been revealed on occasion of a dispute between the Jews and the Mohammedans; the former insisting that they were in greater favour with GOD, their prophet and revelations being prior to those of the latter; and these replying, that they were more in GOD’S favour, for that they believed not only in Moses but also in Mohammed, and in all the scriptures without exception; whereas the Jews rejected Mohammed, though they knew him to be a prophet, out of envy.1 1 Idem.				These, the Faithful and the Infidels, are the two disputants who dispute concerning their Lord: but for those who have disbelieved, garments of fire shall be cut out; the boiling water shall be poured down upon their heads:
107	21	22	their bowels shall be dissolved thereby, and also their skins; and they shall be beaten with maces of iron.					All that is in their bowels, and their skins, shall be dissolved: and there are maces of iron for them!
107	22	22	So often as they shall endeavor to get out of hell, because of the anguish of their torments, they shall be dragged back into the same; and their tormentors shall say unto them, Taste ye the pain of burning.					So oft as they, for very anguish, would fain come forth thence, back shall they be turned into it: and–"Taste ye the torment of the burning."
107	23	22	GOD will introduce those who shall believe, and act righteously, into gardens through which rivers flow: they shall be adorned therein with bracelets of gold, and pearls; and their vestures therein shall be silk.					But God will bring in those who shall have believed, and done the things that are right, into gardens 'neath which the rivers flow. Adorned shall they be therein with golden bracelets and with pearls, and their raiment therein shall be of silk;
107	24	22	They are directed unto a good saying;f and are directed into the honourable way.	f viz., The profession of GOD’S unity; or these words, which they shall use at their entrance into paradise, Praise be unto GOD, who hath fulfilled his promise unto us.2 2 Idem.				For they were guided to the best of words; guided to the glorious path!
107	25	22	But they who shall disbelieve, and obstruct the way of GOD, and hinder men from visiting the holy temple of Mecca, which we have appointed for a place of worship unto all men: the inhabitant thereof, and the stranger have an equal right to visit it:					But those who believe not, and seduce others from the way of God, and from the Holy Mosque which we have appointed to all men, alike for those who abide therein, and for the stranger;
107	26	22	and whosoever shall seek impiously to profane it, we will cause him to taste a grievous torment.					And those who seek impiously to profane it, we will cause to taste a grievous punishment.
107	27	22	Call to mind when we gave the site of the house of the Caaba for an abode unto Abraham,g saying, Do not associate anything with me; and cleanse my house for those who compass it, and who stand up, and who bow down to worship.	g i.e., For a place of religious worship; showing him the spot where it had stood, and also the model of the old building, which had been taken up to heaven at the flood.3 3 See the Prelim. Disc., Sect. IV.				And call to mind when we assigned the site of the House6 to Abraham and said: "Unite not aught with Me in worship, and cleanse My House for those who go in procession round it, and who stand or bow in worship:"–	6 The Kaaba. Sharastani informs us that there was an opinion prevalent among the Arabs, that the walking round the Kaaba, and other ceremonies, were symbolic of the motion of the planets and of other astronomical facts. Watwat, Mabahij al Fikr., Lib. i., c. 2, says that "most Arabic tribes were originally star-worshippers, Sabeans. The people of Saba worshipped the Sun, the tribes of Asad and Kaninah the Moon, etc. etc. At a later period they all sunk into idolatry, and in the time of Muhammad, the idols round the Kaaba amounted to 360."
107	28	22	And proclaim unto the people a solemn pilgrimage;h let them come unto thee on foot, and on every lean camel, arriving from every distant road;	h It is related that Abraham, in obedience to this command, went up to Mount Abu kobeis, near Mecca, and cried from thence, O men, perform the pilgrimage to the house of your LORD; and that GOD caused those who were then in the loins of their fathers, and the wombs of their mothers, from east to west, and who, he knew beforehand, would perform the pilgrimage, to hear his voice. Some say, however, that these words were directed to Mohammed, commanding him to proclaim the pilgrimage of valediction:4 according to which exposition the passage must have been revealed at Medina. 4 Al Beidâwi.				And proclaim to the peoples a PILGRIMAGE: Let them come to thee on foot and on every fleet7 camel, arriving by every deep defile:	7 Lit. thin, with the implied sense of fleet.
107	29	22	that they may be witnesses of the advantages which accrue to them from the visiting this holy place,i and may commemorate the name of GOD on the appointed days,j in gratitude for the brute cattle which he hath bestowed on them. Wherefore eat thereof, and feed the needy, and the poor.	i viz., The temporal advantage made by the great trade driven at Mecca during the pilgrimage, and the spiritual advantage of having performed so meritorious a work. j Namely, The ten first days of Dhu’lhajja; or the tenth day of the same month, on which they slay the sacrifices, and the three following days.5 5 Idem, Jallalo’ddin.				That they may bear witness of its benefits to them, and may make mention of God's name on the appointed days,8 over the brute beasts with which He hath supplied them for sustenance: Therefore eat thereof yourselves, and feed the needy, the poor:	8 The ten first days of the Dhu'lhajja. For the ceremonies, see Freytag's Einleitung, p. 418; Burton's Pilgrimage, vol. iii.; Sale's Notes and Prelim. Disc.
107	30	22	Afterwards let them put an end to the neglect of their persons;k and let them pay their vows,l and compass the ancient house.m	k By shaving their heads, and other parts of their bodies, and cutting their beards and nails in the valley of Mina; which the pilgrims are not allowed to do from the time they become Mohrims, and have solemnly dedicated themselves to the performance of the pilgrimage, till they have finished the ceremonies, and slain their victims.6 6 Iidem. See chapter 2, p. 14, chapter 5, p. 85, and Bobov. de Peregr. Meccana, p. 15, &c. l By doing the good works which they have vowed to do in their pilgrimage. Some understand the words only of the performance of the requisite ceremonies. m i.e., The Caaba; which the Mohammedans pretend was the first edifice built and appointed for the worship of GOD.1 The going round this chapel is a principal ceremony of the pilgrimage, and is often repeated; but the last time of their doing it, when they take their farewell of the temple, seems to be more particularly meant in this place. 1 See chapter 3, p. 42, and the Prelim. Disc. Sect. IV.				Then let them bring the neglect of their persons to a close,9 and let them pay their vows, and circuit the ancient House.	9 That is, the uncut beards, nails, etc.
107	31	22	This let them do. And whoever shall regard the sacred ordinances of GOD;n this will be better for him in the sight of his LORD. All sorts of cattle are allowed you to eat, except what hath been read unto you, in former passages of the Koran, to be forbidden. But depart from the abomination of idols, and avoid speaking that which is false:o	n By observing what he has commanded, and avoiding what he has forbidden, or, as the words also signify, Whoever shall honour what GOD hath sanctified, or commanded not to be profaned; as the temple and territory of Mecca, and the sacred months, &c. o Either by asserting wrong and impious things of the Deity; or by bearing false witness against your neighbours.				This do. And he that respecteth the sacred ordinances of God, this will be best for him with his Lord. The flesh of cattle is allowed you, save of those already specified to you. Shun ye, therefore, the pollutions of idols; and shun ye the word of falsehood;
107	32	22	being orthodox in respect to GOD, associating no other god with him; for whoever associateth, any other with GOD is like that which falleth from heaven, and which the birds snatch away, or the wind bloweth to a far distant place.p	p Because he who falls into idolatry, sinketh from the height of faith into the depth of infidelity, has his thoughts distracted by wicked lusts, and is hurried by the devil into the most absurd errors.2 2 Al Beidâwi.				Sound in faith Godward, uniting no god with Him; for whoever uniteth gods with God, is like that which falleth from on high, and the birds snatch it away, or the wind wafteth it to a distant place.
107	33	22	This is so. And whoso maketh valuable offerings unto GOD;q verily they proceed from the piety of men's hearts.	q By choosing a well-favoured and costly victim, in honour of him to whom it is destined. They say Mohammed once offered a hundred fat camels, and among them one which had belonged to Abu Jahl, having in his nose a ring of gold: and that Omar offered a noble camel, for which he had been bid three hundred dinârs.3 The original may also be translated generally, Whoso regardeth the rites of the pilgrimage, &c. But the victims seem to be more particularly intended in this place. 3 Idem.				This do. And they who respect the rites of God, perform an action which proceedeth from piety of heart.
107	34	22	Ye receive various advantages from the cattle designed for sacrifices, until a determined time for slaying them: then the place of sacrificing them is at the ancient house.					Ye may obtain advantages from the cattle up to the set time for slaying them: then, the place for sacrificing them is at the ancient House.
107	35	22	Unto the professors of every religionr have we appointed certain rites, that they may commemorate the name of GOD on slaying the brute cattle which he hath provided for them. Your GOD is one GOD: wherefore resign yourselves wholly unto him. And do thou bear good tidings unto those who humble themselves;	r Jallalo’ddin understands this passage in a restrained sense, of the former nations who were true believers; to whom God appointed a sacrifice, and a fixed place and proper ceremonies for the offering of it.	A Traveler’s Narrative, p. 92 link	EGB: To every [people] We have appointed a [separate] rite		And to every people have we appointed rites, that they may commemorate the name of God over the brute beasts which He hath provided for them. And your God is the one God. To Him, therefore, surrender yourselves: and bear thou good tidings to those who humble them,–
107	36	22	whose hearts, when mention is made of GOD, are struck with fear; and unto those who patiently endure that which befalleth them; and who duly perform their prayers, and give alms out of what we have bestowed on them.					Whose hearts, when mention is made of God, thrill with awe; and to those who remain steadfast under all that be-falleth them, and observe prayer, and give alms of that with which we have supplied them.
107	37	22	The camels slain for sacrifice have we appointed for you as symbols of your obedience unto GOD: ye also receive other advantages from them. Wherefore commemorate the name of GOD over them, when ye slay them, standing on their feet disposed in right order:s and when they are fallen down dead, eat of them; and give to eat thereof both unto him who is content with what is given him, without asking, and unto him who asketh.t Thus have we given you dominion over them, that ye might return us thanks.	s That is, as some expound the word, standing on three feet, having one of their fore feet tied up, which is the manner of tying camels to prevent their moving from the place. Some copies instead of sawâffa, read sawâffena, from the verb safana, which properly signifies the posture of a horse, when he stands on three feet, the edge of the fourth only touching the ground. t Or, as the words may also be rendered, Unto him who asketh in a modest and humble manner, and unto him who wanteth but dareth not ask.				And the camels have we appointed you for the sacrifice to God: much good have ye in them. Make mention, therefore, of the name of God over them when ye slay them, as they stand in a row; and when they are fallen over on their sides, eat of them, and feed him who is content and asketh not, and him who asketh. Thus have We subjected them to you, to the intent ye should be thankful.10	10 Offerings of animals are by no means confined to Mecca and the Pilgrimage. "It is not uncommon," says Mr. Lane, "without any definite view but that of obtaining general blessings, to make vows (of animals): and sometimes a peasant vows that he will sacrifice, for the sake of a saint, a calf which he possesses, as soon as it is grown and fatted. It is let loose, by consent of all his neighbours, to pasture where it will, even in fields of young wheat; and at last, after it has been sacrificed, a public feast is made of its meat. Many a large bull is thus given away." Modern Egyptians, i. 307. Compare Dr. Gobat's Abyssinia, p. 294, 7, for similar customs among Christians of probably Arabian extraction. Five or six thousand animals are said to have been slain in the valley of Mina by the pilgrims of the year 1854. (See Lieut. Burton's Pilgrimage, iii. p. 313.) The victim is considered by the devout as an expression of their conviction that death is their desert at the hands of God.
107	38	22	Their flesh is not accepted of GOD, neither their blood; but your piety is accepted of him. Thus have we given you dominion over them, that ye might magnify GOD, for the revelations whereby he hath directed you. And bear good tidings unto the righteous,					By no means can their flesh reach unto God, neither their blood; but piety on your part reacheth Him. Thus hath He subjected them to you, that ye might magnify God for His guidance: moreover, announce to those who do good deeds–
107	39	22	that GOD will repel the ill designs of the infidels from the true believers; for GOD loveth not every perfidious unbeliever.					That God will ward off mischief from believers: for God loveth not the false, the Infidel.
107	40	22	Permission is granted unto those who take arms against the unbelievers, for that they have been unjustly persecuted by them (and GOD is certainly able to assist them):					A sanction is given to those who, because they have suffered outrages, have taken up arms; and verily, God is well able to succour them:
107	41	22	who have been turned out of their habitations injuriously, and for no other reason than because they say, Our LORD is GOD.u And if GOD did not repel the violence of some men by others, verily monasteries, and churches, and synagogues, and the temples of the Moslems, wherein the name of GOD is frequently commemorated, would be utterly demolished.x And GOD will certainly assist him who shall be on his side: for GOD is strong and mighty.	u This was the first passage of the Korân which allowed Mohammed and his followers to defend themselves against their enemies by force, and was revealed a little before the flight to Medina; till which time the prophet had exhorted his Moslems to suffer the injuries offered them with patience, which is also commanded in above seventy different places of the Korân.1 1 Al Beidâwi, &c. Vide the Prelim. Disc. Sect. II. p. 38, &c. x That is, The public exercise of any religion, whether true or false, is supported only by force; and therefore, as Mohammed would argue, the true religion must be established by the same means.				Those who have been driven forth from their homes wrongfully, only because they say "Our Lord is the God." And if God had not repelled some men by others, cloisters, and churches, and oratories, and mosques, wherein the name of God is ever commemorated, would surely have been destroyed. And him who helpeth God will God surely help:11 for God is right Strong, Mighty:–	11 See Ibn Batoutah, iv. 106. (Par. ed.)
107	42	22	And he will assist those who, if we establish them in the earth, will observe prayer, and give alms, and command that which is just, and forbid that which is unjust. And unto GOD shall be the end of all things.					Those who, if we establish them in this land, will observe prayer, and pay the alms of obligation, and enjoin what is right, and forbid what is evil. And the final issue of all things is unto God.
107	43	22	If they accuse thee, O Mohammed, of imposture; consider that, before them, O Mohammed, of imposture; consider that, before them, the people of Noah, and the tribes of Ad and Thamud, and the people of Abraham, and the people of Lot, and the inhabitants of Madian, accused their prophets of imposture: and Moses was also charged with falsehood. And I granted a long respite unto the unbelievers: but afterwards I chastised them; and how different was the change I made in their condition!					Moreover, if they charge thee with imposture, then already, before them, the people of Noah, and Ad and Themoud, and the people of Abraham, and the people of Lot, and the dwellers in Madian, have charged their prophets with imposture! Moses, too, was charged with imposture! And I bore long with the unbelievers; then seize on them: and how great was the change I wrought!
107	44	22	How many cities have we destroyed, which were ungodly, and which are now fallen to ruin on their roofs? And how many wells have been abandoned,y and lofty castles?	y That is, How many spots in the deserts, which were formerly inhabited, are now abandoned? a neglected well being the proper sign of such a deserted dwelling in those parts, as ruins are of a demolished town. Some imagine that this passage intends more particularly a well at the foot of a certain hill in the province of Hadramaut, and a castle built on the top of the same hill, both belonging to the people of Handha Ebn Safwân, a remnant of the Thamudites, who having killed their prophet, were utterly destroyed by GOD, and their dwelling abandoned.2 2 Iidem				And how many cities which had been ungodly, and whose roofs are now laid low in ruin, have We destroyed! And wells have been abandoned and lofty castles!
107	45	22	Do they not therefore journey through the land? And have they not hearts to understand with, or ears to hear with? Surely as to these things their eyes are not blind, but the hearts are blind which are in their breasts.					Have they not journeyed through the land? Have they not hearts to understand with, or ears to hear with? It is not that to these sights their eyes are blind, but the hearts in their breasts are blind!
107	46	22	They will urge thee to hasten the threatened punishment; but GOD will not fail to perform what he hath threatened: and verily one day with thy LORD is as a thousand years, of those which ye compute.z	z See 2 Pet. iii. 8.				And they will bid thee to hasten the chastisement. But God cannot fail His threat. And verily, a day with thy Lord is as a thousand years,12 as ye reckon them!	12 Comp. Sur. xxxii. 4, p. 190.
107	47	22	Unto how many cities have I granted respite, though they were wicked? Yet afterwards I chastised them: and unto me shall they come to be judged at the last day.					How many cities have I long borne with, wicked though they were, yet then laid hold on them to chastise them! Unto Me shall all return.
107	48	22	Say, O men, verily I am only a public preacher unto you.					SAY: O men! I am only your open warner:
107	49	22	And they who believe, and do good works, shall obtain forgiveness and an honourable provision.					And they who believe and do the things that are right, shall have forgiveness and an honourable provision;
107	50	22	But those who endeavor to make our signs of none effect shall be the inhabitants of hell.					But those who strive to invalidate our signs shall be inmates of Hell.
107	51	22	We have sent no apostle, or prophet, before thee, but, when he read, Satan suggested some error in his reading.a But GOD shall make void that which Satan hath suggested: then shall GOD confirm his signs; for GOD is knowing and wise.	a The occasion of the passage is thus related. Mohammed one day reading the 53rd chapter of the Korân, when he came to this verse, What think ye of Allât, and al Uzza, and of Manâh, the other third goddess? the devil put the following words into his mouth, which he pronounced through inadvertence, or, as some tell us, because he was then half asleep.1 viz., These are the most high and beauteous damsels, whose intercession is to be hoped for. The Koreish, who were sitting near Mohammed, greatly rejoiced at what they had heard, and when he had finished the chapter, joined with him and his followers in making their adoration: but the prophet, being acquainted by the angel Gabriel with the reason of their compliance, and with what he had uttered, was deeply concerned at his mistake, till this verse was revealed for his consolation.2 We are told however by Al Beidâwi, that the more intelligent and accurate persons reject the aforesaid story; and the verb, here translated read, signifying also to wish for anything, interpret the passage of the suggestions of the devil to debauch the affections of those holy persons, or to employ their minds in vain wishes and desires. 1 Yahya. 2 Al Beidâwi, Jallalo’ddin, Yahya, &c. See chapter 16, p. 203.				We have not sent any apostle or prophet before thee, among whose desires Satan injected not some wrong desire, but God shall bring to nought that which Satan had suggested. Thus shall God affirm His revelations13 for God is Knowing, Wise!	13 The ayats, signs or verses of the Koran. It is said by tradition that Muhammad was consoled by this revelation for the Satanic suggestion mentioned Sur. liii. 20, p. 70 (n.). But in this view of the text, for among whose desires, or affections, we should render when he recited.
107	52	22	But this he permitteth, that he may make that which Satan hath suggested, a temptation unto those in whose hearts there is an infirmity, and whose hearts are hardened (for the ungodly are certainly in a wide disagreement from the truth):					That He may make that which Satan hath injected, a trial to those in whose hearts is a disease, and whose hearts are hardened.–Verily, the wicked are in a far-gone severance from the truth!–
107	53	22	and that they on whom knowledge hath been bestowed may know that this book is the truth from thy LORD, and may believe therein; and that their hearts may acquiesce in the same: for GOD is surely the director of those who believe, into the right way.					And that they to whom "the Knowledge" hath been given, may know that the Koran is the truth from thy Lord, and may believe in it, and their hearts may acquiesce in it: for God is surely the guider of those who believe, into the straight path.
107	54	22	But the infidels will not cease to doubt concerning it, until the hour of judgment cometh suddenly upon them; or until the punishment of a grievous dayb overtake them.	b Or, a day which maketh childless; by which some great misfortune in war is expressed: as the overthrow the infidels received at Bedr. Some suppose the resurrection is here intended.				But the Infidels will not cease to doubt concerning it, until "the Hour" come suddenly upon them, or until the chastisement of the day of desolation come upon them.
107	55	22	On that day the kingdom shall be GOD'S: he shall judge between them. And they who shall have believed, and shall have wrought righteousness, shall be in gardens of pleasure;					On that day the Kingdom shall be God's: He shall judge between them: and they who shall have believed and done the things that are right, shall be in gardens of delight:
107	56	22	but they who shall have disbelieved, and shall have charged our signs with falsehood, those shall suffer a shameful punishment.					But they who were Infidels and treated our signs as lies–these then–their's a shameful chastisement!
107	57	22	And as to those who shall have fled their country for the sake of GOD'S true religion, and afterwards shall have been slain, or shall have died; on them will GOD bestow an excellent provision; and GOD is the best provider.					And as to those who fled their country for the cause of God, and were afterwards slain, or died, surely with goodly provision will God provide for them! for verily, God! He, surely, is the best of providers!
107	58	22	He will surely introduce them with an introduction with which they shall be well pleased; for GOD is knowing and gracious.					He will assuredly bring them in with an in-bringing that shall please them well: for verily, God is right Knowing, Gracious.
107	59	22	This is so. Whoever shall take a vengeance equal to the injury which hath been done him,c and shall afterwards be unjustly treated;d verily GOD will assist him: for GOD is merciful, and ready to forgive.	c And shall not take a more severe revenge than the fact deserves. d By the aggressor’s seeking to revenge himself again of the person injured, by offering him some further violence. The passage seems to relate to the vengeance which the Moslems should take of the infidels, for their unjust persecution of them.				So shall it be. And whoever in making exact reprisal for injury done him, shall again be wronged, God will assuredly aid him: for God is most Merciful, Gracious.
107	60	22	This shall be done, for that GOD causeth the night to succeed the day, and he causeth the day to succeed the night; and for that GOD both heareth and seeth.					So shall it be; for that God causeth the night to enter in upon the day, and He causeth the day to enter in upon the night: and for that God Heareth, Seeth.
107	61	22	This, because GOD is truth, and because what they invoke besides him is vanity; and for that GOD is the high, the mighty.					So shall it be, for that God is the truth; and because what they call on beside Him is vanity: and because God is the Lofty, the Mighty!
107	62	22	Dost thou not see that GOD sendeth down water from heaven, and the earth becometh green? for GOD is gracious and wise.					Seest thou not that God sendeth down water from Heaven, and that on the morrow the earth is clad with verdure? for God is benignant, cognisant of all.
107	63	22	Unto him belongeth whatsoever is in heaven and on earth: and GOD is self-sufficient, worthy to be praised.					His, all in the Heavens and all on Earth: and verily, God! He assuredly is the Rich, the Praiseworthy!
107	64	22	Dost thou not see that GOD hath subjected whatever is in the earth to your service, and also the ships which sail in the sea, by his command? And he withholdeth the heaven that it fall not on the earth, unless by his permission:e for GOD is gracious unto mankind, and merciful.	e Which it will do at the last day.				Seest thou not that God hath put under you whatever is in the earth; and the ships which traverse the sea at His bidding? And He holdeth back the heaven that it fall not on the earth, unless He permit it! for God is right Gracious to mankind, Merciful.
107	65	22	It is he who hath given you life, and will hereafter cause you to die; afterwards he will again raise you to life, at the resurrection: but man is surely ungrateful.					And He it is who hath given you life, then will cause you to die, then will give you life–of a truth man is all ungrateful.
107	66	22	Unto the professors of every religion have we appointed certain rites, which they observe. Let them not therefore dispute with thee concerning this matter: but invite them unto thy LORD: for thou followest the right direction.					To every people have we appointed observances which they observe. Therefore, let them not dispute this matter with thee, but bid them to thy Lord, for thou art on the right way:
107	67	22	But if they enter into debate with thee, answer, GOD well knoweth that which ye do:					But if they debate with thee, then Say: God best knoweth what ye do!
107	68	22	GOD will judge between you on the day of resurrection, concerning that wherein ye now disagree.					God will judge between you on the day of resurrection, as to the matters wherein ye differ.
107	69	22	Dost thou not know that GOD knoweth whatever is in heaven and on earth? Verily this is written in the book of his decrees: this is easy with GOD.					Knowest thou not that God knoweth whatever is in the Heaven and on the Earth? This truly is written in the Book: this truly is easy for God.
107	70	22	They worship, besides GOD, that concerning which he hath sent down no convincing proof, and concerning which they have no knowledge: but the unjust doers shall have none to assist them.					They worship beside God, that for which He hath sent down no warranty, and that of which they have no knowledge: but for those who commit this wrong, no helper!
107	71	22	And when our evident signs are rehearsed unto them, thou mayest perceive, in the countenances of the unbelievers, a disdain thereof: it wanteth little but that they rush with violence on those who rehearse our signs unto them. Say, Shall I declare unto you a worse thing than this? The fire of hell, which GOD hath threatened unto those who believe not, is worse; and an unhappy journey shall it be thither.					And when our clear signs are rehearsed to them, thou mayst perceive disdain in the countenances of the Infidels. Scarce can they refrain from rushing to attack those who rehearse our signs to them! SAY: Shall I tell you of worse than this? The fire which God hath threatened to those who believe not! Wretched the passage thither!
107	72	22	O men, a parable is propounded unto you; wherefore hearken unto it. Verily the idols which ye invoke, besides GOD, can never create a single fly, although they were all assembled for that purpose: and if the fly snatch anything from them, they cannot recover the same from it.f Weak is the petitioner, and the petitioned.	f The commentators say, that the Arabs used to anoint the images of their gods with some odoriferous composition, and with honey, which the flies eat, though the doors of the temple were carefully shut, getting in at the windows or crevices. Perhaps Mohammed took this argument from the Jews, who pretend that the temple of Jerusalem, and the sacrifices there offered to the true GOD, were never annoyed by flies;1 whereas swarms of those insects infested the heathen temples, being drawn thither by the steam of the sacrifices.2 1 Pirke Aboth c. 5, Sect. 6, 7. 2 Vide Selden, de Diis Syris, Synt. 2, c. 6.				O men! a parable is set forth to you, wherefore hearken to it. Verily, they on whom ye call beside God, cannot create a fly, though they assemble for it; and if the fly carry off aught from them, they cannot take it away from it! Weak the suppliant and the supplicated!
107	73	22	They judge not of GOD according to his due estimation: for GOD is powerful and mighty.					Unworthy the estimate they form of God!14 for God is right Powerful, Mighty!	14 Lit. they measure not God with truth of His measurement.
107	74	22	GOD chooseth messengers from among the angels,g and from among men: for GOD is he who heareth and seeth.	g Who are the bearers of the divine revelations to the prophets; but ought not to be the objects of worship.				God chooseth messengers from among the angels and from among men: verily, God Heareth, Seeth.
107	75	22	He knoweth that which is before them, and that which is behind them: and unto GOD shall all things return.					He knoweth what is before them and what is behind them; and unto God shall all things return.
107	76	22	O true believers, bow down, and prostrate yourselves, and worship your LORD; and work righteousness, that ye may be happy:					Believers! bow down and prostrate yourselves and worship your Lord, and work righteousness that you may fare well.
107	77	22	and fight in defence of GOD'S true religion, as it behooveth you to fight for the same. He hath chosen you, and hath not imposed on you any difficulty in the religion which he hath given you, the religion of your father Abraham: he hath named you Moslems					And do valiantly in the cause of God as it behoveth you to do for Him. He hath elected you, and hath not laid on you any hardship in religion, the Faith of your father Abraham. He hath named you the Muslims
107	78	22	heretofore, and in this book; that our apostle may be a witness against you at the day of judgment, and that ye may be witnesses against the rest of mankind. Wherefore be ye constant at prayer; and give alms: and adhere firmly unto GOD. He is your master; and he is the best master, and the best protector.					Heretofore and in this Book, that the Apostles may be a witness against you, and that ye may be witnesses against the rest of mankind. Therefore observe prayer, and pay the legal impost, and cleave fast to God. He is your liege Lord–a goodly Lord, and a goodly Helper!
64	0	23
64	0	23
64	0	23	CHAPTER XXIII.					SURA XXIII.–THE BELIEVERS [LXIV.]
64	0	23	ENTITLED, THE TRUE BELIEVERS; REVEALED AT MECCA.					MECCA.1–118 Verses	1 This Sura is said by Wahidi Intr, and by Assuyûti, 55, to be the last Meccan revelation. But there seems to be no reason for this opinion.
64	0	23	IN THE NAME OF THE MOST MERCIFUL GOD.					In the Name of God, the Compassionate, the Merciful
64	1	23	(XVIII.) NOW are the true believers happy:					HAPPY now the BELIEVERS,
64	2	23	who humble themselves in their prayer,					Who humble them in their prayer,
64	3	23	and who eschew all vain discourse,					And who keep aloof from vain words,2	2 In prayer. Eccl. v. I; Matt. vi. 7. But it may be understood of idle talk generally.
64	4	23	and who are doers of alms-deeds;					And who are doers of alms deeds,
64	5	23	and who keep themselves from carnal knowledge of any women					And who restrain their appetites,
64	6	23	except their wives, or the captives which their right hands possess (for as to them they shall be blameless:					(Save with their wives, or the slaves whom their right hands possess: for in that case they shall be free from blame:
64	7	23	but whosoever coveteth any woman beyond these, they are transgressors):					But they whose desires reach further than this are transgressors:)
64	8	23	and who acquit themselves faithfully of their trust, and justly perform their covenant;					And who tend well their trusts and their covenants,
64	9	23	and who observe their appointed times of prayer:					And who keep them strictly to their prayers:
64	10	23	these shall be the heirs,					These shall be the heritors,
64	11	23	who shall inherit paradise; they shall continue therein forever.					Who shall inherit the paradise, to abide therein for ever.
64	12	23	We formerly created man in a finer sort of clay;					Now of fine clay have we created man:
64	13	23	afterwards we placed him in the form of seed in a sure receptacle:h	h viz., The womb.				Then we placed him, a moist germ,3 in a safe abode;	3 See Sura xxii. 5, n.
64	14	23	afterwards we made the seed coagulated blood; and we formed the coagulated blood into a piece of flesh: then we formed the piece of flesh into bones: and we clothed those bones with flesh: then we produced the same by another creation.i Wherefore blessed be GOD, the most excellent Creator!j	i i.e., Producing a perfect man, composed of soul and body. j See chapter 6, p. 97, note d.	Compilation on Women (V. Fostering the Development of Women, quotation 99, by ‘Abdu’l-Bahá) link Some Answered Questions (Chapter 47, within pp. 180-185) link Some Answered Questions (Chapter 60, within pp. 223-227) link The Secret of Divine Civilization, p. 107 (and footnote 66) link A Traveler’s Narrative, p. 33 link	BWC: Hallowed be the Lord, the Most Excellent of all creators. LCB: Blessed, therefore, be God, the most excellent of Makers. LCB: Blessed, therefore, be God, the most excellent of Makers. MG: Blessed therefore be God, the most excellent of Makers. EGB: blessed be God, the Best of Creators.		Then made we the moist germ a clot of blood: then made the clotted blood into a piece of flesh; then made the piece of flesh into bones: and we clothed the bones with flesh: then brought forth man of yet another make4–Blessed therefore be God, the most excellent of Makers5–	4 That is, a perfect man at last, composed of soul and body. The verb halaka, to create, is used throughout, for which I have necessarily substituted to make, in order to retain the same word throughout the verse. 5 These words are said by most commentators on Sura vi. 93, to have been uttered by Muhammad's scribe, Abdallah, on hearing the previous part of this verse, and to have been adopted by the prophet, at the same moment, as identical with his own inspirations.
64	15	23	After this shall ye die:					Then after this ye shall surely die:
64	16	23	and afterwards shall ye be restored to life, on the day of resurrection.					Then shall ye be waked up on the day of resurrection.
64	17	23	And we have created over you seven heavens:k and we are not negligent of what we have created.	k Literally, seven paths; by which the heavens are meant, because, according to some expositors they are the paths of the angels and of the celestial bodies: though the original word also signifies things which are folded or placed like stories one above another, as the Mohammedans suppose the heavens to be.				And we have created over you seven heavens:6–and we are not careless of the creation.	6 Lit. seven paths–a Talmudic expression.
64	18	23	And we send down rain from heaven, by measure; and we cause it to remain on the earth: we are also certainly able to deprive you of the same.					And we send down water from the Heaven in its due degree, and we cause it to settle on the earth;–and we have power for its withdrawal:–
64	19	23	And we cause gardens of palm-trees, and vineyards, to spring forth for you by means thereof; wherein ye have many fruits, and whereof ye eat.					And by it we cause gardens of palm trees, and vineyards to spring forth for you, in which ye have plenteous fruits, and whereof ye eat;
64	20	23	And we also raise for you a tree springing from Mount Sinai;l which produceth oil, and a sauce for those who eat.	l viz., The olive. The gardens near this mountain are yet famous for the excellent fruit-trees of almost all sorts which grow there.1 1 Vide Voyages de Thevenot, liv. 2, ch. 9.				And the tree that groweth up on Mount Sinai; which yieldeth oil and a juice for those who eat.
64	21	23	Ye have likewise an instruction in the cattle; we give you to drink of the milk which is in their bellies, and ye receive many advantages from them; and of them do ye eat:					And there is a lesson for you in the cattle: We give you to drink of what is in their bellies, and many advantages do ye derive from them, and for food they serve you;
64	22	23	and on them, and on ships, are ye carried.m	m The beast more particularly meant in this place is the camel, which is chiefly used for carriage in the east; being called by the Arabs, the land ship, on which they pass those seas of sand, the deserts.				And on them and on ships are ye borne.
64	23	23	We sent Noah heretofore unto his people, and he said, O my people, serve GOD: ye have no GOD besides him; will ye therefore not fear the consequence of your worshipping other gods?					We sent Noah heretofore unto his people, and he said, "O my people! serve God: ye have no other God than He: will ye not therefore fear Him?
64	24	23	And the chiefs of his people, who believed not, said, This is no other than a man, as ye are: he seeketh to raise himself to a superiority over you. If GOD had pleased to have sent a messenger unto you, he would surely have sent angels: we have not heard this of our fore-fathers.					But the chiefs of the people who believed not said, "This is but a man like yourselves: he fain would raise himself above you: but had it pleased God to send, He would have sent angels: We heard not of this with our sires of old;–
64	25	23	Verily he is no other than a man disturbed with frenzy: wherefore wait concerning him for a time.					Verily he is but a man possessed; leave him alone therefore for a time."
64	26	23	Noah said, O LORD, do thou protect me; for that they accuse me of falsehood.					He said, "O my Lord! help me against their charge of imposture."
64	27	23	And we revealed our orders unto him, saying, Make the ark in our sight; and according to our revelation. And when our decree cometh to be executed, and the oven shall boil and pour forth water,					So we revealed unto him, "Make the ark under our eye, and as we have taught, and when our doom shall come on, and the earth's surface shall boil up,7	7 See Sura [lxxv.] xi. 42, n.
64	28	23	carry into it of every species of animals one pair; and also thy family, except such of them on whom a previous sentence of destruction hath passed:n and speak not unto me in behalf of those who have been unjust; for they shall be drowned.	n See chapter 11, p. 160, &c.				Carry into it of every kind a pair, and thy family, save him on whom sentence hath already passed: and plead not with me for the wicked, for they shall be drowned.
64	29	23	And when thou and they who shall be with thee shall go up into the ark, say Praise be unto GOD, who hath delivered us from the ungodly people!					And when thou, and they who shall be with thee, shall go up into the ark; say, 'Praise be unto God, who hath rescued us from the wicked folk.'
64	30	23	And say, O LORD, cause me to come down from this ark with a blessed descent; for thou art the best able to bring me down from the same with safety.					And say, 'O my Lord! disembark me with a blessed disembarking: for thou art the best to disembark."'
64	31	23	Verily herein were signs of our omnipotence; and we proved mankind thereby.					Verily in this were signs, and verily we made proof of man.
64	32	23	Afterwards we raised up another generationo after them;	o Namely, the tribe of Ad, or of Thamud.				We then raised up other generations after them;
64	33	23	and we sent unto them an apostle from among them,p who said, Worship GOD: ye have no GOD besides him; will ye therefore not fear his vengeance?	p viz., The prophet Hûd, or Sâleh.				And we sent among them an apostle from out themselves, with, "Worship ye God! ye have no other God than He: will ye not therefore fear Him?"
64	34	23	And the chiefs of his people, who believed not, and who denied the meeting of the life to come, and on whom we had bestowed affluence in this present life, said, This is no other than a man, as ye are; he eateth of that whereof ye eat,					And the chiefs of His people who believed not, and who deemed the meeting with us in the life to come to be a lie, and whom we had richly supplied in this present life, said, "This is but a man like yourselves; he eateth of what ye eat,
64	35	23	and he drinketh of that whereof ye drink:					And he drinketh of what ye drink:
64	36	23	and if ye obey a man like unto yourselves, ye will surely be sufferers.					And if ye obey a man like yourselves, then ye will surely be undone.
64	37	23	Doth he threaten you that after ye shall be dead, and shall become dust and bones, ye shall be brought forth alive from your graves?					What! doth he foretell you, that after ye shall be dead and become dust and bones, ye shall be brought forth?
64	38	23	Away, away with that ye are threatened with!					Away, away with his predictions!
64	39	23	There is no other life besides our present life: we die, and we live; and we shall not be raised again.					There is no life beyond our present life; we die, and we live, and we shall not be quickened again!
64	40	23	This is no other than a man, who deviseth a lie concerning GOD: but we will not believe him.					This is merely a man who forgeth a lie about God: and we will not believe him."
64	41	23	Their apostle said, O LORD, defend me; for that they have accused me of imposture.					He said, "O my Lord! help me against this charge of imposture."
64	42	23	God answered, After a little while they shall surely repent their obstinacy.					He said, "Yet a little, and they will soon repent them!"
64	43	23	Wherefore a severe punishment was justly inflicted on them, and we rendered them like the refuse which is carried down by a stream. Away therefore with the ungodly people!					Then did the shout of the destroying angel in justice surprise them, we made them like leaves swept down by a torrent. Away then with the wicked people!
64	44	23	Afterwards we raised up other generationsq after them.	q As the Sodomites, Midianites, &c.				Then raised we up other generations after them–
64	45	23	No nation shall be punished before their determined time;					Neither too soon, nor too late, shall a people reach its appointed time–
64	46	23	neither shall they be respited after. Afterwards we sent our apostles, one after another. So often as their apostle came unto any nation, they charged him with imposture: and we caused them successively to follow one another to destruction; and we made them only subjects of traditional stories. Away therefore with the unbelieving nations!					Then sent we our apostles one after another. Oft as their apostle presented himself to a nation, they treated him as a liar; and we caused one nation to follow another; and we made them the burden of a tale. Away then with the people who believe not!
64	47	23	Afterwards we sent Moses, and Aaron his brother, with our signs and manifest power,					Then sent we Moses and his brother Aaron, with our signs and manifest power,
64	48	23	unto Pharaoh and his princes: but they proudly refused to believe on him; for they were a haughty people.					To Pharaoh and his princes; but they behaved them proudly, for they were a haughty people.
64	49	23	And they said, Shall we believe on two men like unto ourselves; whose people are our servants?					And they said, "Shall we believe on two men like ourselves, whose people are our slaves?"
64	50	23	And they accused them of imposture: wherefore they became of the number of those who were destroyed.					And they treated them both as impostors; wherefore they became of the destroyed.
64	51	23	And we heretofore gave the book of the law unto Moses, that the children of Israel might be directed thereby.					And we gave Moses the Book for Israel's guidance.
64	52	23	And we appointed the son of Mary, and his mother, for a sign: and we prepared an abode for them in an elevated part of the earth,r being a place of quiet and security, and watered with running springs.	r The commentators tell us the place here intended is Jerusalem, or Damascus, or Ramlah, or Palestine, or Egypt.1 But perhaps the passage means the hill to which the Virgin Mary retired to be delivered, according to the Mohammedan tradition.2 1 Al Beidâwi, Jallalo’ddin. 2 See chapter 19, p. 228.				And we appointed the Son of Mary, and His mother for a sign; and we prepared an abode for both in a lofty spot,8 quiet, and watered with springs.	8 Comp. Sura xix. 22 ff., p. 119. Wahl understands this passage of Paradise.
64	53	23	O apostles, eat of those things which are good;s and work righteousness: for I well know that which ye do.	s These words are addressed to the apostles in general, to whom it was permitted to eat of all clean and wholesome food; and were spoken to them severally at the time of their respective mission. Some, however, think them directed particularly to the Virgin Mary and JESUS, or singly to the latter (in which case the plural number must be used out of respect only), proposing the practice of the prophets for their imitation. Mohammed probably designed in this passage to condemn the abstinence observed by the Christian monks.3 3 Al Beidâwi.				"O ye apostles! eat of things that are good: and do that which is right: of your doings I am cognisant.
64	54	23	This your religion is one religion;t and I am your LORD: wherefore fear me.	t See chapter 21, p. 248.				And truly this your religion is the one religion;9 and I am your Lord: therefore fear me."	9 Comp. Sura xxi. 92, p. 157.
64	55	23	But men have rent the affair of their religion into various sects: every party rejoiceth in that which they follow.					But men have rent their great concern, one among another, into sects; every party rejoicing in that which is their own;
64	56	23	Wherefore leave them in their confusion, until a certain time.u	u i.e., Till they shall be slain, or shall die a natural death.				Wherefore leave them till a certain time, in their depths of error.
64	57	23	Do they think that we hasten unto them the wealth and children which we have abundantly bestowed on them,					What! think they that what we largely, bestow on them of wealth and children,
64	58	23	for their good? But they do not understand.					We hasten to them for their good? Nay, they have no knowledge.
64	59	23	Verily they who stand in awe, for fear of their LORD,					But they who are awed with the dread of their Lord,
64	60	23	and who believe in the signs of their LORD,					And who believe in the signs of their Lord,
64	61	23	and who attribute not companions unto their LORD;					And who join no other gods with their Lord,
64	62	23	and who give that which they give in alms, their hearts being struck with dread, for that they must return unto their LORD:					And who give that which they give with hearts thrilled with dread because they must return unto their Lord,
64	63	23	these hasten unto good, and are foremost to obtain the same.					These hasten after good, and are the first to win it.
64	64	23	We will not impose any difficulty on a soul, except according to its ability; with us is a book, which speaketh the truth; and they shall not be injured.					We will not burden a soul beyond its power: and with us is a book, which speaketh the truth; and they shall not be wronged:
64	65	23	But their hearts are drowned in negligence, as to this matter: and they have works different from those we have mentioned; which they will continue to do,					But as to this Book, their hearts are plunged in error, and their works are far other than those of Muslims, and they will work those works,
64	66	23	until when we chastise such of them as enjoy an affluence of fortune, by a severe punishment,x behold, they cry aloud for help:	x By which is intended either the overthrow at Bedr, where several of the chief Korashites lost their lives; or the famine with which the Meccans were afflicted, at the prayer of the prophet, conceived in these words, O GOD, set thy foot strongly on Modar (an ancestor of the Koreish), and give them years like the years of Joseph: whereupon so great a dearth ensued, that they were obliged to feed on dogs, carrion, and burnt bones.4 4 Idem.				Until when we lay hold on their affluent ones with punishment; lo! they cry for help:
64	67	23	but it shall be answered them, Cry not for help to-day: for ye shall not be assisted by us.					–"Cry not for help this day, for by Us ye shall not be succoured:
64	68	23	My signs were read unto you, but ye turned back on your heels:					Long since were my signs rehearsed to you, but ye turned back on your heels,
64	69	23	proudly elating yourselves because of your possessing the holy temple; discoursing together by night, and talking foolishly.					Puffed up with pride, discoursing foolishly by night."
64	70	23	Do they not therefore attentively consider that which is spoken unto them; whether a revelation is come unto them which came not unto their fore-fathers?					Do they not then heed the things spoken–whether that hath come to them which came not to their fathers of old?
64	71	23	Or do they not know their apostle; and therefore reject him?					Or do they not recognise their apostle; and therefore disavow him?
64	72	23	Or do they say, He is a madman? Nay, he hath come unto them with the truth; but the greater part of them detest the truth.					Or say they, "A Djinn is in him?" Nay! he hath come to them with the truth; but the truth do most of them abhor.
64	73	23	If the truth had followed their desires, verily the heavens and the earth, and whoever therein is, had been corrupted.y But we have brought them their admonition; and they turn aside from their admonition.	y That is, If there had been a plurality of gods, as the idolaters contend:1 or, if the doctrine taught by Mohammed had been agreeable to their inclinations, &c. 1 See chapter 21, p. 243.				But if the truth had followed in the train of their desires, the heavens and the earth, and all that therein is, had surely come to ruin! But we have brought them their warning; and from their warning they withdraw.
64	74	23	Dost thou ask of them any maintenance for thy preaching? since the maintenance of thy LORD is better; for he is the most bounteous provider.					Dost thou ask them for remuneration? But, remuneration from thy Lord is best; and He is the best provider.
64	75	23	Thou certainly invitest them to the right way:					And thou indeed biddest them to the right path;
64	76	23	and they who believe not in the life to come, do surely deviate from that way.					But verily they who believe not in the life to come, from that path do surely wander!
64	77	23	If we had had compassion on them, and taken off from them the calamity which had befallen them,z they would surely have more obstinately persisted in their error, wandering in confusion.	z viz., The famine. It is said that the Meccans being reduced to eat ilhiz, which is a sort of miserable food made of blood and camels’ hair, used by the Arabs in time of scarcity, Abu Sofiân came to Mohammed, and said, Tell me, I adjure thee by God and the relation that is between us, dost thou think thou art sent as a mercy unto all creatures; since thou hast slain the fathers with the sword and the children with hunger?2 2 Al Beidâwi.				And if we had taken compassion on them, and relieved them from their trouble, they would have plunged on in their wickedness, wildly wandering.10	10 There is no reliable tradition as to the nature of the visitation here alluded to.
64	78	23	We formerly chastised them with a punishment:a yet they did not humble themselves before their LORD, neither did they make supplications unto him;	a Namely, the slaughter at Bedr.				We formerly laid hold on them with chastisement, yet they did not humble them to their Lord, nor did they abase them;
64	79	23	until, when we have opened upon them a door, from which a severe punishmentb hath issued, behold they are driven to despair thereat.	b viz., Famine; which is more terrible than the calamities of war.3 According to these explications, the passage must have been revealed at Medina; unless it be taken in a prophetical sense. 3 Idem.				Until, when we have opened upon them the door of a severe punishment, lo! they are in despair at it.
64	80	23	It is God who hath created in you the senses of hearing and of sight, that ye may perceive our judgments, and hearts, that ye may seriously consider them: yet how few of you give thanks!					It is He who hath implanted in you hearing, and sight, and heart; how few of you give thanks!
64	81	23	It is he who hath produced you in the earth; and before him shall ye be assembled.					It is He who hath caused you to be born on the earth: and unto Him shall ye be gathered.
64	82	23	It is he who giveth life, and putteth to death; and to him is to be attributed the vicissitude of night and day: do ye not therefore understand?					And it is He who maketh alive and killeth, and of Him is the change of the night and of the day: Will ye not understand?
64	83	23	But the unbelieving Meccans say as their predecessors said:					But they say, as said those of old:–
64	84	23	they say, When we shall be dead, and shall have become dust and bones, shall we really be raised to life?					They say,"What! When we shall be dead, and have become dust and bones, shall we, indeed, be waked to life?
64	85	23	We have already been threatened with this, and our fathers also heretofore: this is nothing but fables of the ancients.					This have we been promised, we and our fathers aforetime: but it is only fables of the ancients."
64	86	23	Say, Whose is the earth, and whoever therein is, if ye know?					SAY: Whose is the earth, and all that is therein;–if ye know?
64	87	23	They will answer, GOD'S. Say, Will ye not therefore consider?					They will answer, "God's." SAY: Will ye not, then reflect?
64	88	23	Say, Who is the LORD of the seven heavens, and the LORD of the magnificent throne?					SAY: Who is the Lord of the seven heavens, and the Lord of the glorious throne?
64	89	23	They will answer, They are GOD'S. Say, Will ye not therefore fear him?					They will say, "They are God's". SAY: Will ye not, then, fear Him?
64	90	23	Say, In whose hand is the kingdom of all things; who protecteth whom he pleaseth, but is himself protected of none; if ye know?					SAY: In whose hand is the empire of all things, who protecteth but is not protected? if ye know:
64	91	23	They will answer, In GOD'S. Say, How therefore are ye bewitched?					They will answer, "In God's." SAY: How, then, can ye be so spell-bound?
64	92	23	Yea, we have brought them the truth; and they are certainly liars in denying the same.					Yea, we have brought them the truth; but they are surely liars:
64	93	23	GOD hath not begotten issue; neither is there any other god with him: otherwise every god had surely taken away that which he had created;c and some of them had exalted themselves above the others.d Far be that from GOD, which they affirm of him!	c And set up a distinct creation and kingdom of his own. d See chapter 17, p. 210.				God hath not begotten offspring; neither is there any other God with Him: else had each god assuredly taken away that which he had created,11 and some had assuredly uplifted themselves above others! Far from the glory of God, be what they affirm of Him!	11 That is, each would have formed a separate and independent kingdom.
64	94	23	He knoweth that which is concealed, and that which is made public: wherefore far be it from him to have those sharers in his honour which they attribute to him!					He knoweth alike the unseen and the seen: far be He uplifted above the gods whom they associate with Him!
64	95	23	Say, O LORD, If thou wilt surely cause me to see the vengeance with which they have been threatened;					SAY: O my Lord! If thou wilt let me witness the infliction of that with which they have been threatened!
64	96	23	O LORD, set me not among the ungodly people:					O my Lord! place me not among the ungodly people.
64	97	23	for we are surely able to make thee see that with which we have threatened them.					Verily, we are well able to make thee see the punishment with which we have threatened them.
64	98	23	Turn aside evil with that which is better:e we well know the calumnies which they utter against thee.	e That is, By forgiving injuries, and returning of good for them: which rule is to be qualified, however, with this proviso; that the true religion receive no prejudice by such mildness and clemency.1 1 Idem.				Turn aside evil with that which is better: we best know what they utter against thee.
64	99	23	And say, O LORD I fly unto thee for refuge, against the suggestions of the devils					And SAY: "O my Lord! I betake me to Thee, against the promptings of the Satans:
64	100	23	and I have recourse unto thee, O LORD, to drive them away, that they be not present with me.f	f To besiege me: or, as it may also be translated, That they hurt me not.				And I betake me to Thee, O my Lord! that they gain no hurtful access to me."
64	101	23	The gainsaying of the unbelievers ceaseth not until, when death overtaketh any of them, he saith, O LORD, suffer me to return to life,					When death overtaketh one of the wicked, he saith, "Lord, send me back again,
64	102	23	that I may do that which is right; in professing the true faith which I have neglected.g By no means. Verily these are the words which ye shall speak:	g Or, as the word may also import, In the world which I have left; that is, during the further term of life which shall be granted me, and from which I have been cut off.2 2 Idem.				That I may do the good which I have left undone."12 "By no means." These are the very words which he shall speak: But behind them shall be a barrier, until the day when they shall be raised again.	12 Or, in the (world) which I have left.
64	103	23	but behind them there shall be a bar,h until the day of resurrection.	h The original word barzakh, here translated bar, primarily signifies any partition, or interstice, which divides one thing from another; but is used by the Arabs not always in the same, and sometimes in an obscure sense. They seem generally to express by it what the Greeks did by the word Hades; one while using it for the place of the dead, another while for the time of their continuance in that state, another while for the state itself. It is defined by their critics to be the interval or space between this world and the next, or between death and the resurrection; every person who dies being said to enter into al barzakh; or, as the Greek expresses it, [Greek text].3 One lexicographer4 tells us that in the Korân it denotes the grave; but the commentators on this passage expound it a bar, or invincible obstacle, cutting off all possibility of return into the world, after death. See chapter 25, where the word again occurs. Some interpreters understand the words we have rendered behind them, to mean before them (it being one of those words, of which there are several in the Arabic tongue, that have direct contrary significations), considering al Barzakh as a future space, and lying before, and not behind them. 3 Vide Pocock. not. in Port. Mosis, p. 248, &c., and the Prelim Disc. Sect. IV. p. 60. 4 Ebn Maruf, apud Gol. Lex. Arab. col. 254.				And when the trumpet shall be sounded, the ties of kindred between them shall cease on that day; neither shall they ask each other's help.
64	104	23	When therefore the trumpet shall be sounded, there shall be no relation between them which shall be regarded on that day; neither shall they ask assistance of each other.					They whose balances shall be heavy, shall be the blest.
64	105	23	They whose balances shall be heavy with good works shall be happy; but they whose balances shall be light are those who shall lose their souls, and shall remain in hell for ever.i	i See the Prelim. Disc. Sect. IV., p. 69.				But they whose balances shall be light,–these are they who shall lose their souls, abiding in hell for ever:
64	106	23	The fire shall scorch their faces, and they shall writhe their mouths therein for anguish:					The fire shall scorch their faces, and their lips shall quiver therein:–
64	107	23	and it shall be said unto them, Were not my signs rehearsed unto you; and did ye not charge them with falsehood?					–"What! Were not my signs rehearsed unto you? and did ye not treat them as lies?"
64	108	23	They shall answer, O LORD, our unhappiness prevailed over us, and we were people who sent astray.					They shall say, "O our Lord! our ill-fortune prevailed against us, and we became an erring people.
64	109	23	O LORD, take us forth from this fire: if we return to our former wickedness, we shall surely be unjust.					O our Lord! Bring us forth hence: if we go back again to our sins, we shall indeed be evil doers."
64	110	23	God will say unto them, Be ye driven away with ignominy thereinto: and speak not unto me to deliver you.					He will say; "Be ye driven down into it; and, address me not."
64	111	23	Verily there were a party of my servants, who said, O LORD, we believe: wherefore forgive us, and be merciful unto us; for thou art the best of those who show mercy.					A part truly of my servants was there, who said, "O our Lord! we believe: forgive us, then, and be merciful to us, for of the merciful art thou the best."
64	112	23	But ye received them with scoffs, so that they suffered you to forget my admonition,j and ye laughed them to scorn.	j Being unable to prevail on you by their remonstrances, because of the contempt wherein ye held them.				But ye received them with such scoffs that they suffered you to forget my warning, and ye laughed them to scorn.
64	113	23	I have this day rewarded them, for that they suffered the injuries ye offered them with patience: verily they enjoy great felicity.					Verily this day will I reward then, for their patient endurance: the blissful ones shall they be!
64	114	23	God will say, What number of years have ye continued on earth?					He will say, "What number of years tarried ye on earth?"
64	115	23	They will answer, We have continued there a day, or part of a day:k but ask those who keep account.l	k The time will seem thus short to them in comparison to the eternal duration of their torments, or because the time of their living in the world was the time of their joy and pleasure; it being usual for the Arabs to describe what they like as of short, and what they dislike, as of long continuance. l That is, the angels, who keep account of the length of men’s lives and of their works, or any other who may have leisure to compute; and not us, whose torments distract our thoughts and attention.				They will say, "We tarried a day, or part of a day;13 but ask the recording angels."14	13 That is, our past life seems brevity itself in comparison with eternal torment. 14 Lit. those who number, or keep account, i.e. our torments distract us too much to allow us to compute.
64	116	23	God will say, Ye have tarried but a while, if ye knew it.					God will say, "Short indeed was the time ye tarried, if that ye knew it.
64	117	23	Did ye think that we had created you in sport, and that ye should not be brought again before us? Wherefore let GOD be exalted, the King, the Truth! There is no GOD besides him, the LORD of the honourable throne. Whoever together with the true GOD shall invoke another god, concerning whom he hath no demonstrative proof, shall surely be brought to an account for the same before his LORD. Verily the infidels shall not prosper.					What! Did ye then think that we had created you for pastime, and that ye should not be brought back again to us?" Wherefore let God be exalted, the King, the Truth! There is no god but He! Lord of the stately throne! And whoso, together with God, shall call on another god, for whom he hath no proof, shall surely have to give account to his Lord. Aye, it shall fare ill with the infidels.
64	118	23	Say, O LORD, pardon, and show mercy; for thou art the best of those who show mercy.					And SAY: "O my Lord, pardon, and have mercy; for of those who show mercy, art thou the best."
105	0	24
105	0	24
105	0	24	CHAPTER XXIV.					SURA XXIV.–LIGHT [CV.]
105	0	24	ENTITLED, LIGHT;m REVEALED AT MEDINA.	m This title is taken from an allegorical comparison made between light and GOD, or faith in him, about the middle of the chapter.				MEDINA.–64 Verses
105	0	24	IN THE NAME OF THE MOST MERCIFUL GOD.					In the Name of God, the Compassionate, the Merciful
105	1	24	THIS Sura have we sent down from heaven; and have ratified the same; and we have revealed evident signs, that ye may be warned.					A SURA which we have sent down and sanctioned! Clear signs have we sent down therein, that ye may take warning.
105	2	24	The whore, and the whoremonger, shall ye scourge with a hundred stripes.n And let not compassion towards them prevent you from executing the judgment of GOD;o if ye believe in GOD and the last day: and let some of the true believers be witnesses of their punishment.p	n This law is not to be understood to relate to married people, who are of free condition; because adultery in such, according to the Sonna, is to be punished by stoning.1 1 See chapter 4, p. 55 and 57. o i.e., Be not moved by pity, either to forgive the offenders, or to mitigate their punishment. Mohammed was for so strict and impartial an execution of the laws, that he is reported to have said, If Fâtema the daughter of Mohammed steal, let her hand be struck off.2 2 Al Beidâwi. p That is, Let the punishment be inflicted in public, and not in private; because the ignominy of it is more intolerable than the smart, and more likely to work a reformation on the offender. Some say there ought to be three persons present at the least; but others think two, or even one, to be sufficient.1 1 Idem.				The whore and the whoremonger–scourge each of them with an hundred stripes; and let not compassion keep you from carrying out the sentence of God, if ye believe in God and the last day: And let some of the faithful witness their chastisement.1	1 With this verse commences the reference to the scandal against Ayesha, to which verses 6-9 read like a later addition. See His. 731 ff. Albuhari, passim. Muslim ii. 628 ff. Tirm. 524. Tabari and Weil, p. 151.
105	3	24	The whoremonger shall not marry any other than a harlot, or an idolatress. And a harlot shall no man take in marriage, except a whoremonger, or an idolater. And this kind of marriage is forbidden the true believers.q	q The preceding passage was revealed on account of the meaner and more indigent Mohâjerins, or refugees, who sought to marry the whores of the infidels, taken captives in war, for the sake of the gain which they made by prostituting themselves. Some think the prohibition was special, and regarded only the Mohâjerins before mentioned; and others are of opinion it was general; but it is agreed to have been abrogated by the words which follow in this chapter, Marry the single women among you; harlots being comprised under the appellation of single women.2 It is supposed by some that not marriage, but unlawful commerce with such women is here forbidden. 2 Idem, Jallalo’ddin.				The whoremonger shall not marry other than a whore or an idolatress; and the whore shall not marry other than a whoremonger or an idolater. Such alliances are forbidden to the faithful.
105	4	24	But as to those who accuse women of reputation of whoredom,r and produce not four witnesses of the fact,s scourge them with fourscore stripes, and receive not their testimony forever; for such are infamous prevaricators;	r The Arabic word, mohsinât, properly signifies women of unblamable conduct; but to bring the chastisement after mentioned on the calumniator, it is also requisite that they be free women, of ripe age, having their understandings perfect, and of the Mohammedan religion. Though the word be of the feminine gender, yet men are also supposed to be comprised in this law. Abu Hanîfa was of opinion that the slanderer ought to be scourged in public, as well as the fornicator; but the generality are against him.3 3 Idem. s See chapter 4, p. 55.				They who defame virtuous women,2 and bring not four witnesses, scourge them with fourscore stripes, and receive ye not their testimony for ever, for these are perverse persons–	2 Said to refer to Hilal ben Umaiya (Muslim i. 886. Tirm. 523. Annasai, 409 f. Assamarq.) who had accused his wife of adultery. Two of these commentators, however, give the name of another Muslim as the person intended.
105	5	24	excepting those who shall afterwards repent, and amend; for unto such will GOD be gracious and merciful.					Save those who afterwards repent and live virtuously; for truly God is Lenient, Merciful!
105	6	24	They who shall accuse their wives of adultery, and shall have no witnesses thereof, besides themselves; the testimony which shall be required of one of them shall be, that he swear four times by GOD that he speaketh the truth:					And they who shall accuse their wives, and have no witnesses but themselves, the testimony of each of them shall be a testimony by God four times repeated, that he is indeed of them that speak the truth.3	3 Comp. Numb. v. ii, 31, with which Muhammad must have been acquainted.
105	7	24	and the fifth time that he imprecate the curse of GOD on him if he be a liar.					And the fifth time that the malison of God be upon him, if he be of them that lie.
105	8	24	And it shall avert the punishment from the wife, if she swear four times by GOD that he is a liar;					But it shall avert the chastisement from her if she testify a testimony four times repeated, by God, that he is of them that lie;
105	9	24	and if the fifth time she imprecate the wrath of GOD on her, if he speaketh the truth.t	t In case both swear, the man’s oath discharges him from the imputation and penalty of slander, and the woman’s oath frees her from the imputation and penalty of adultery: but though the woman do swear to her innocence, yet the marriage is actually void, or ought to be declared void by the judge: because it is not fit they should continue together after they have come to these extremities.4 4 Idem.				And a fifth time to call down the wrath of God on her, if he have spoken the truth.
105	10	24	If it were not for the indulgence of GOD towards you, and his mercy, and that GOD is easy to be reconciled, and wise, he would immediately discover your crimes.					And but for the goodness and mercy of God towards you, and that God is He who loveth to turn, Wise . . . . !
105	11	24	As to the party among you who have published the falsehood concerning Ayesha,u think it not to be an evil unto you: on the contrary, it is better for you.x Every man of them shall be punished according to the injustice of which he hath been guilty;y and he among them who hath undertaken to aggravate the samez shall suffer a grievous punishment.	u For the understanding of this passage, it is necessary to relate the following story: Mohammed having undertaken an expedition against the tribe of Mostalak, in the sixth year of the Hejra, took his wife Ayesha with him, to accompany him. In their return, when they were not far from Medina, the army removing by night, Ayesha, on the road, alighted from her camel, and stepped aside on a private occasion: but, on her return, perceiving she had dropped her necklace, which was of onyxes of Dhafâr, she went back to look for it; and in the meantime her attendants, taking it for granted, that she was got into her pavilion (or little tent surrounded with curtains, wherein women are carried in the east) set it again on the camel, and led it away. When she came back to the road, and saw her camel was gone, she sat down there, expecting that when she was missed some would be sent back to fetch her; and in a little time she fell asleep. Early in the morning, Safwân Ebn al Moattel, who had stayed behind to rest himself, coming by, and perceiving somebody asleep, went to see who it was and knew her to be Ayesha; upon which he waked her, by twice pronouncing with a low voice these words, We are God’s, and unto him must we return. Then Ayesha immediately covered herself with her veil; and Safwân set her on his own camel, and led her after the army, which they overtook by noon, as they were resting. This accident had like to have ruined Ayesha, whose reputation was publicly called in question, as if she had been guilty of adultery with Safwân; and Mohammed himself knew not what to think, when he reflected on the circumstances of the affair, which were improved by some malicious people very much to Ayesha’s dishonour; and notwithstanding his wife’s protestations of her innocence, he could not get rid of his perplexity, nor stop the mouths of the censorious, till about a month after, when this passage was revealed, declaring the accusation to be unjust.1 1 Al Bokhari in Sonna, Al Beidâwi, Jallalo’ddin, &c. Vide Abu’lf. Vit. Moh. p. 82, &c., and Gagnier, Vie de Mahomet, lib. 4. c. 7. x The words are directed to the prophet, and to Abu Becr, Ayesha, and Safwân, the persons concerned in this false report; since, besides the amends they might expect in the next world, GOD had done them the honour to clear their reputations by revealing eighteen verses expressly for that purpose.2 2 Al Beidâwi. y The persons concerned in spreading the scandal were Abd’allah Ebn Obba (who first raised it, and inflamed the matter to the utmost, out of hatred to Mohammed), Zeid Ebn Refâa, Hassân Ebn Thabet, Mestah Ebn Othâtha, a great-grandson of Abd’almotalleb’s, and Hamna Bint Jahash: and every one of them received fourscore stripes, pursuant to the law ordained in this chapter, except only Abd’allah, who was exempted, being a man of great consideration.3 It is said that, as a farther punishment, Hassân and Mestah became blind, and that the former of them also lost the use of both his hands.4 3 Abulfeda, Vit. Moh. p. 83. 4 Al Beidâwi. z viz., Abd’allah Ebn Obba , who had not the grace to become a true believer, but died an infidel.5 5 See chapter 9, p. 144.				Of a truth, they who advanced that lie4 were a large number of you; but regard it not as an evil to you. No, it is an advantage to you.5 To every man among them shall it be done according to the offence he hath committed; and as to that person6 among them who took on himself to aggravate it, a sore punishment doth await him.	4 The rumour of improper intimacy between Ayesha and Safwan Ibn El Moattal, during Muhammad's return from the expedition against the tribe of Mostaliq (an. Hej. 9), in which he was separated from her for an entire day, which she passed in the company of Safwan, who had found her when accidentally left behind. Verses 4-26 were revealed shortly after the return. 5 Whose characters are cleared. 6 Abdallah Ibn Obba. (Abulf. p. 83.)
105	12	24	Did not the faithful men, and the faithful women, when ye heard this, judge in their own minds for the best; and say, This is a manifest falsehood?					Did not the faithful of both sexes, when ye heard of this, form a favourable judgment in their own minds, and say, "This is a manifest lie?"
105	13	24	Have they produced four witnesses thereof? wherefore since they have not produced the witnesses, they are surely liars in the sight of GOD.					Have they brought four witnesses of the fact? If they cannot produce the witnesses, they are the liars in the sight of God.
105	14	24	Had it not been for the indulgence of GOD towards you, and his mercy, in this world and in that which is to come, verily a grievous punishment had been inflicted on you, for the calumny which ye have spread: when ye published that with your tongues, and spoke that with your mouths, of which ye had no knowledge; and esteemed it to be light, whereas it was a matter of importance in the sight of GOD.					And but for the goodness of God towards you, and His mercy in this world and in the next, a severe punishment had come upon you for that which ye spread abroad, when ye uttered with your tongues, and spake with your mouths that of which ye had no knowledge. Ye deemed it to be a light matter, but with God it was a grave one.
105	15	24	When ye heard it, did ye say, It belongeth not unto us, that we should talk of this matter: GOD forbid! this is a grievous calumny.					And did ye say when ye heard it, "It is not for us to talk of this affair! O God! By thy Glory, this is a gross calumny?"
105	16	24	GOD warneth you, that ye return not to the like crime forever; if ye be true believers.					God hath warned you that ye go not back to the like of this for ever, if ye be believers:
105	17	24	And GOD declareth unto you his signs; for GOD is knowing and wise.					And God maketh His signs clear to you: for God is Knowing, Wise.
105	18	24	Verily they who love that scandal be published of those who believe, shall receive a severe punishment					But as for those who love that foul calumnies should go forth against those who believe, a grievous chastisement awaits them
105	19	24	both in this world and in the next. GOD knoweth, but ye know not.					In this world and in the next. And God hath knowledge, but ye have not.
105	20	24	Had it not been for the indulgence of GOD towards you and his mercy, and that GOD is gracious and merciful, ye had felt his vengeance.					And but for the goodness of God towards you and His Mercy, and that God is Kind, Merciful . . . !
105	21	24	O true believers, follow not the steps of the devil: for whosoever shall follow the steps of the devil, he will command them filthy crimes, and that which is unlawful. If it were not for the indulgence of GOD, and his mercy towards you, there had not been so much as one of you cleansed from his guilt forever: but GOD cleanseth whom he pleaseth; for GOD both heareth and knoweth.		Selections from the Writings of the Báb (2 Excerpts from the Qayyúmu'l-Asmá, Chapter XXIV, within pp. 50-51) link	BWC: and but for the outpouring of the grace of God and Thy mercy unto them, no one could purge even a single soul for evermore.		O ye who believe! follow not the steps of Satan, for whosoever shall follow the steps of Satan, he will enjoin on him what is base and blameworthy; and but for the goodness of God towards you,7 and His mercy, no one of you had been cleansed for ever: but God maketh whom He will to be clean, and God Heareth, Knoweth.	7 Comp. verse 10, 11 (n.).
105	22	24	Let not those among you, who possess abundance of wealth and have ability, swear that they will not give unto their kindred, and the poor, and those who have fled their country for the sake of GOD'S true religion: but let them forgive, and act with benevolence towards them. Do ye not desire that GOD should pardon you?a And GOD is gracious and merciful.	a This passage was revealed on account of Abu Becr: who swore that he would not for the future bestow anything on Mestah, though he was his mother’s sister’s son, and a poor Mohâjer or refugee, because he had joined in scandalizing his daughter Ayesha. But on Mohammed’s reading this verse to him, he continued Mestah’s pension.1 1 Al Beidâwi, Jallalo’ddin.				And let not persons of wealth and means among you swear that they will not give to their kindred, to the poor, and to those who have fled their homes in the cause of God; let them rather pardon and pass over the offence.8 Desire ye not that God should forgive you? And God is Gracious, Merciful!	8 Abubekr had been desirous to punish one of his relatives, Mestah, who had propagated the scandal against Ayesha, by refusing him gifts or alms.
105	23	24	Moreover they who falsely accuse modest women, who behave in a negligent manner,b and are true believers, shall be cursed in this world, and in the world to come; and they shall suffer a severe punishment.c	b i.e., Who may be less careful in their conduct, and more free in their behaviour, as being conscious of no ill. c Though the words be general, yet they principally regard those who should calumniate the prophet’s wives. According to a saying of Ebn Abbas, if the threats contained in the whole Korân be examined, there are none so severe as those occasioned by the false accusation of Ayesha; wherefore he thought even repentance would stand her slanderers in no stead.2 2 Al Beidâwi.				Verily, they who throw out charges against virtuous but careless women, who yet are believers, shall be cursed in this world and in the world to come; and a terrible punishment doth await them.
105	24	24	One day their own tongues shall bear witness against them, and their hands, and their feet, concerning that which they have done.					Their own tongues, and hands, and feet, shall one day bear witness against them of their own doings.9	9 "The very members of a man shall testify against him, for thus we read (Jer. xliii. 12), Ye are yourselves my witnesses saith the Lord." Chagiga, 16. Thaanith, 11a.
105	25	24	On that day shall GOD render unto them their just due; and they shall know that GOD is the evident truth.					On that day will God pay them their just due, and they shall know that God is the clear Truth itself.
105	26	24	The wicked women should be joined to the wicked men, and the wicked men to the wicked women; but the good women should be married to the good men, and the good men to the good women. These shall be cleared from the calumnies which slanderers speak of them;d they shall obtain pardon, and an honourable provision.	d Al Beidâwi observes, on this passage, that GOD cleared four persons, by four extraordinary testimonies: for he cleared Joseph by the testimony of a child in his mistress’s family;3 Moses, by means of the stone which fled away with his garments;4 Mary, by the testimony of her infant;5 and Ayesha, by these verses of the Korân. 3 See chapter 12, p. 172. 4 See chapter 2, p. 7, and chapter 33. 5 See chapter 19, p. 229.				Bad women for bad men, and bad men for bad women; but virtuous women for virtuous men, and virtuous men for virtuous women! These shall be cleared from calumnies; theirs shall be forgiveness and an honourable provision.
105	27	24	O true believers, enter not any houses, besides your own houses, until ye have asked leave, and have saluted the family thereof:e this is better for you; peradventure ye will be admonished.	e To enter suddenly or abruptly into any man’s house or apartment, is reckoned a great incivility in the east; because a person may possibly be surprised in an indecent action or posture, or may have something discovered which he would conceal. It is said, that a man came to Mohammed, and wanted to know whether he must ask leave to go in to his sister; which being answered in the affirmative, he told the prophet that his sister had nobody else to attend upon her, and it would be troublesome to ask leave every time he went in to her. What, replied Mohammed, wouldest thou see her naked?6 6 Al Beidâwi.				O ye who believe! enter not into other houses10 than your own, until ye have asked leave, and have saluted its inmates. This will be best for you: haply ye will bear this in mind.	10 It was the custom in Arabia, before Islam, to enter houses without permission. Freyt. Einl. p. 216.
105	28	24	And if ye shall find no person in the houses, yet do not enter them, until leave be granted you: and if it be said unto you, Return back, do ye return back. This will be more decent for you:f and GOD knoweth that which ye do.	f Than to be importunate for admission, or to wait at the door.				And if ye find no one therein, then enter it not till leave be given you; and if it be said to you, "Go ye back," then go ye back. This will be more blameless in you, and God knoweth what ye do.
105	29	24	It shall be no crime in you, that ye enter uninhabited houses,g wherein ye may meet with a convenience. GOD knoweth that which ye discover, and that which ye conceal.	g i.e., Which are not the private habitation of a family; such as public inns, shops, sheds, &c.				There shall be no harm in your entering houses in which no one dwelleth, for the supply of your needs: and God knoweth what ye do openly and what ye hide.
105	30	24	Speak unto the true believers, that they restrain their eyes, and keep themselves from immodest actions: this will be more pure for them; for GOD is well acquainted with that which they do.					Speak unto the believers that they restrain their eyes and observe continence. Thus will they be more pure. God is well aware of what they do.
105	31	24	And speak unto the believing women, that they restrain their eyes, and preserve their modesty, and discover not their ornaments,h except what necessarily appeareth thereof;i and let them throw their veils over their bosoms,j and not show their ornaments, unless to their husbands,k or their fathers, or their husbands' fathers, or their sons, or their husbands' sons, or their brothers, or their brothers' sons, or their sisters' sons,l or their women,m or the captives which their right hands shall possess,n or unto such men as attend them, and have no need of women,o or unto children, who distinguish not the nakedness of women. And let them not make a noise with their feet, that their ornaments which they hide may thereby be discovered.p And be ye all turned unto GOD, O true believers, that ye may be happy.	h As their clothes, jewels, and the furniture of their toilet; much less such parts of their bodies as ought not be seen. i Some think their outward garments are here meant; and others their hands and faces: it is generally held, however, that a free woman ought not to discover even those parts, unless to the persons after excepted, or on some unavoidable occasion, as their giving evidence in public, taking advice or medicines in case of sickness, &c. j Taking care to cover their heads, necks, and breasts. k For whose sake it is that they adorn themselves, and who alone have the privilege to see their whole body. l These near relations are also excepted, because they cannot avoid seeing them frequently, and there is no great danger to be apprehended from them. They are allowed, therefore, to see what cannot well be concealed in so familiar an intercourse,1 but no other part of their body, particularly whatever is between the navel and the knees.2 Uncles not being here particularly mentioned, it is a doubt whether they may be admitted to see their nieces. Some think they are included under the appellation of brothers: but others are of opinion that they are not comprised in this exception; and give this reason for it, viz., lest they should describe the persons of their nieces to their sons.3 1 Idem. 2 Jallalo’ddin. 3 Al Beidâwi. m That is, such as are of the Mohammedan religion; it being reckoned by some unlawful, or, at least, indecent, for a woman, who is a true believer, to uncover herself before one who is an infidel, because she will hardly refrain describing her to the men: but others suppose all women in general are here excepted; for, in this particular, doctors differ.4 4 Idem, Jallalo’ddin. n Slaves of either sex are included in this exception, and, as some think, domestic servants who are not slaves; as those of a different nation. It is related, that Mohammed once made a present of a man-slave to his daughter Fâtema; and when he brought him to her, she had on a garment which was so scanty that she was obliged to leave either her head or her feet uncovered: and that the prophet, seeing her in great confusion on that account, told her, she need be under no concern, for that there was none present besides her father and her slave.5 5 Idem. o Or have no desire to enjoy them; such as decrepit old men, and deformed or silly persons, who follow people as hangers-on, for their spare victuals, being too despicable to raise either a woman’s passion, or a man’s jealousy. Whether eunuchs are comprehended under this general designation, is a question among the learned.6 6 Idem, Yahya, &c. p By shaking the rings, which the women in the east wear about their ankles, and are usually of gold or silver.7 The pride which the Jewish ladies of old took in making a tinkling with these ornaments of their feet, is (among other things of that nature) severely reproved by the prophet Isaiah.8 7 Idem 8 Isaiah iii. 16 and 18.				And speak to the believing women that they refrain their eyes, and observe continence; and that they display not their ornaments, except those which are external; and that they throw their veils over their bosoms, and display not their ornaments, except to their husbands or their fathers, or their husbands' fathers, or their sons, or their husbands' sons, or their brothers, or their brothers' sons, or their sisters' sons, or their women, or their slaves, or male domestics who have no natural force, or to children who note not women's nakedness. And let them not strike their feet together, so as to discover their hidden ornaments.11 And be ye all turned to God, O ye Believers! that it may be well with you.	11 That is, the anklets. Comp. Isai. iii. 16, 18
105	32	24	Marry those who are singleq among you, and such as are honest of your men-servants and your maid-servants: if they be poor, GOD will enrich them of his abundance; for GOD is bounteous and wise.	q i.e., Those who are unmarried of either sex; whether they have been married before or not.				And marry those among you who are single, and your good servants, and the handmaidens. If they are poor, God of His bounty will enrich them. God is all-bounteous, Knowing.
105	33	24	And let those who find not a match, keep themselves from fornication, until GOD shall enrich them of his abundance. And unto such of your slavesr as desire a written instrument allowing them to redeem themselves on paying a certain sum,s write one, if ye know good in them;t and give them of the riches of GOD, which he hath given you.u And compel not your maid-servants to prostitute themselves, if they be willing to live chastely; that ye may seek the casual advantage of this present life;x but whoever shall compel them thereto, verily GOD will be gracious and merciful unto such women after their compulsion.	r Of either sex. s Whereby the master obliges himself to set his slave at liberty, on receiving a certain sum of money, which the slave undertakes to pay. t That is, if ye have found them faithful, and have reason to believe they will perform their engagement. u Either by bestowing something on them of your own substance, or by abating them a part of their ransom. Some suppose these words are directed, not to the masters only, but to all Moslems in general; recommending it to them to assist those who have obtained their freedom, and paid their ransom, either out of their own stock, or by admitting them to have a share in the public alms.1 1 Al Beidâwi. x It seems Abda’llah Ebn Obba had six women-slaves, on whom he laid a certain tax, which he obliged them to earn by the prostitution of their bodies: and one of them made her complaint to Mohammed, which occasioned the revelation of this passage.2 2 Idem, Jallalo’ddin				And let those who cannot find a match12 live in continence till God of His bounty shall enrich them. And to those of your slaves who desire a deed of manumission, execute it for them, if ye know good in them, and give them a portion of the wealth of God which He hath given you.13 Force not your female slaves into sin, in order that ye may gain the casual fruitions of this world, if they wish to preserve their modesty. Yet if any one compel them, then Verily to them, after their compulsion, will God be Forgiving, Merciful.	12 On account of poverty. 13 Comp. Deut. xv. 12 15.
105	34	24	And now have we revealed unto you evident signs, and a history like unto some of the histories of those who have gone before you,y and an admonition unto the pious.	y i.e., The story of the false accusation of Ayesha, which resembles those of Joseph and the Virgin Mary.3 3 Iidem.				And now have we sent down to you clear signs, and an instance from among those who flourished before you, and a caution for the God-fearing.14	14 The meaning probably is, that the scandal raised against Ayesha resembled the scandal in the case of Joseph in Egypt, and of the Virgin Mary, detailed in previous suras.
105	35	24	GOD is the light of heaven and earth: the similitude of his light is as a niche in a wall, wherein a lamp is placed, and the lamp enclosed in a case of glass; the glass appears as it were a shining star. It is lighted with the oil of a blessed tree, an olive neither of the east, nor of the west:z it wanteth little but that the oil thereof would give light, although no fire touched it. This is light added unto light:a GOD will direct unto his light whom he pleaseth. GOD propoundeth parables unto men; for GOD knoweth all things.	z But of a more excellent kind. Some think the meaning to be that the tree grows neither in the eastern nor the western parts, but in the midst of the world, namely, in Syria, where the best olives grow.4 4 Iidem. a Or a light whose brightness is doubly increased by the circumstances above mentioned. The commentators explain this allegory, and every particular of it, with great subtlety; interpreting the light here described to be the light revealed in the Korân, or God’s enlightening grace in the heart of man; and in divers other manners.	Kitáb-i-Íqán, part I, paragraph 99, p. 90 link Kitáb-i-Íqán, part I, paragraph 57, p. 54 link Gems of Divine Mysteries, p. 7, paragraph 7 link The Secret of Divine Civilization, p. 53 link The Secret of Divine Civilization, p. 76 link Tablets of the Divine Plan (9 Tablet to the Bahá’ís of the Northeastern States, within pp. 59-67) link Bahá’í Prayers (6th prayer under “Triumph of the Cause”) by ‘Abdu’l-Bahá link Memorials of the Faithful (Áqá Ibráhím-i-Isfahani and His Brothers, within pp. 77-81) link Compilation on Hidden Words, Persian no. 19 by ‘Abdu’l-Bahá link	God is the light of the heavens and of the earth Tree that belongeth neither to the East nor to the West. cf. BWC: Fire that blazeth in the Tree which is neither of the East nor of the West. MG: neither of the East nor of the West MG: neither of the East nor of the West, O: God is the light of heaven and earth: the similitude of His light is a niche in a wall, wherein a lamp is placed, and the lamp enclosed in a case of glass; the glass appears as if it were a shining star. It is lighted with the oil of a Blessed Tree, an olive neither of the East, nor of the West; it wanteth little but that the oil thereof would give light, although no fire touched it. This is the light added unto light. God will direct unto His light whom He pleaseth O: neither of the East nor of the West, MG: ...whose oil would well nigh shine out, even though fire touched it not! It is light upon light. BWC: the Olive that belongeth neither to the East nor to the West, whose oil would well nigh shine out even though fire touched it not		God is the LIGHT of the Heavens and of the Earth. His Light is like a niche in which is a lamp–the lamp encased in glass–the glass, as it were, a glistening star. From a blessed tree is it lighted, the olive neither of the East nor of the West, whose oil would well nigh shine out, even though fire touched it not! It is light upon light. God guideth whom He will to His light, and God setteth forth parables to men, for God knoweth all things.
105	36	24	In the houses which GOD hath permitted to be raised,b and that his name be commemorated therein! men celebrate his praise in the same, morning and evening,	b The connection of these words is not very obvious. Some suppose they ought to be joined with the preceding words, Like a niche, or It is lighted in the houses, &c., and that the comparison is more strong and just, by being made to the lamps in Mosques, which are larger than those in private houses. Some think they are rather to be connected with the following words, Men praise, &c. And others are of opinion they are an imperfect beginning of a sentence, and that the words, Praise ye God, or the like, are to be understood. However, the houses here intended are those set apart for divine worship; or particularly the three principal temples of Mecca, Medina, and Jerusalem.5 4 Al Beidâwi.				In the temples which God hath allowed to be reared, that His name may therein be remembered, do men praise Him morn and even.
105	37	24	whom neither merchandising nor selling diverteth from the remembering of GOD, and the observance of prayer, and the giving of alms; fearing the day whereon men's hearts and eyes shall be troubled;					Men whom neither merchandise nor traffic beguile from the remembrance of God, and from the observance of prayer, and the payment of the stated alms, through fear of the day when hearts shall throb and eyes shall roll:
105	38	24	that GOD may recompense them according to the utmost merit of what they shall have wrought, and may add unto them of his abundance a more excellent reward; for GOD bestoweth on whom he pleaseth without measure.					That for their most excellent works may God recompense them, and of His bounty increase it to them more and more: for God maketh provision for whom He pleaseth without measure.
105	39	24	But as to the unbelievers, their works are like the vapor in a plain,c which the thirsty traveller thinketh to be water, until, when he cometh thereto, he findeth it to be nothing; but he findeth GOD with him,d and he will fully pay him his account; and GOD is swift in taking an account;	c The Arabic word Serâb signifies that false appearance which, in the eastern countries, is often seen in sandy plains about noon, resembling a large lake of water in motion, and is occasioned by the reverberation of the sunbeams. It sometimes tempts thirsty travellers out of their way, but deceives them when they come near, either going forward (for it always appears at the same distance), or quite vanishing.1 1 Vide Q. Curt. de rebus Alex. lib. 7, et Gol. in Alfrag. p. 111, et in Adag. Arab. ad calcem Gram. Erp. p. 93. d That is, He will not escape the notice or vengeance of GOD.	The Secret of Divine Civilization, p. 61 link	like a vapor in the desert which the thirsty dreameth to be water.		But as to the infidels, their works are like the vapour in a plain which the thirsty dreameth to be water, until when he cometh unto it, he findeth it not aught, but findeth that God is with him; and He fully payeth him his account: for swift to take account is God:
105	40	24	or, as the darkness in a deep sea, covered by waves riding on waves, above which are clouds, being additions of darkness one over the other; when one stretcheth forth his hand, he is far from seeing it. And unto whomsoever GOD shall not grant his light, he shall enjoy no light at all.					Or like the darkness on the deep sea when covered by billows riding upon billows, above which are clouds: darkness upon darkness. When a man reacheth forth his hand, he cannot nearly see it! He to whom God shall not give light, no light at all hath he!
105	41	24	Dost thou not perceive that all creatures both in heaven and earth praise GOD: and the birds also, extending their wings? Every one knoweth his prayer, and his praise: and GOD knoweth that which they do.					Hast thou not seen how all in the Heavens and in the Earth uttereth the praise of God?–the very birds as they spread their wings? Every creature knoweth its prayer and its praise! and God knoweth what they do.
105	42	24	Unto GOD belongeth the kingdom of heaven and earth; and unto GOD shall be the return at the last day.					God's, the Kingdom of the Heavens and of the Earth: and unto God the final return!
105	43	24	Dost thou not see that GOD gently driveth forward the clouds, and gathereth them together, and then layeth them on heaps? Thou also seest the rain, which falleth from the midst thereof; and God sendeth down from heaven as it were mountains, wherein there is hail; he striketh therewith whom he pleaseth, and turneth the same away from whom he pleaseth: the brightness of his lightning wanteth but little of taking away the sight.					Hast thou not seen that God driveth clouds lightly forward, then gathereth them together, then pileth them in masses? And then thou seest the rain forthcoming from their midst; and He causeth clouds like mountains charged with hail, to descend from the heaven, and He maketh it to fall on whom He will, and from whom He will He turneth it aside.–The brightness of His lightning all but taketh away the sight!
105	44	24	GOD shifteth the night, and the day: verily herein is an instruction unto those who have sight. And GOD hath created every animal of water;e one of them goeth on his belly, and another of them walketh upon two feet, and another of them walketh upon four feet: GOD createth that which he pleaseth; for GOD is almighty.	e This assertion, which has already occurred in another place,2 being not true in strictness, the commentators suppose that by water is meant seed; or else that water is mentioned only as the chief cause of the growth of animals, and a considerable and necessary constituent part of their bodies. 2 Chapter 21, p. 243.				God causeth the day and the night to take their turn. Verily in this is teaching for men of insight. And God hath created every animal of water.15 Some go upon the belly; some go upon two feet; some go upon four feet. God hath created what He pleased. Aye, God hath power over all things.	15 An idea perhaps derived from Gen. i. 20, 21. Comp. Tr. Cholin, fol. 27a.
105	45	24	Now have we sent down evident signs: and GOD directeth whom he pleaseth into the right way.		Summons of the Lord of Hosts (Súriy-Haykal, paragraph 52) link			Now have we sent down distinct signs.–And God guideth whom He will into the right path:
105	46	24	The hypocrites say, We believe in GOD, and on his apostle; and we obey them: yet a part of them turneth back, after this; but these are not really believers.					For there are who say "We believe on God and on the Apostle, and we obey;" yet, after this, a part of them turn back.16 But these are not of the faithful.	16 Verses 46-56 obviously refer to a period, perhaps that between the battle of Ohod and the end of the war of the Ditch, when Muhammad's prospects were overclouded and the confidence of his followers shaken.
105	47	24	And when they are summoned before GOD and his apostle, that he may judge between them; behold, a part of them retire:					And when they are summoned before God and His Apostle that He may judge between them, lo! a part of them withdraw:
105	48	24	but if the right had been on their side, they would have come and submitted themselves unto him.					But had the truth been on their side, they would have come to Him, obedient.
105	49	24	Is there an infirmity in their hearts? Do they doubt? Or do they fear lest GOD and his apostle act unjustly towards them? But themselves are the unjust doers.f	f This passage was occasioned by Bashir the hypocrite, who, having a controversy with a Jew, appealed to Caab Ebn al Ashraf, whereas the Jew appealed to Mohammed;3 or, as others tell us, by Mogheira Ebn Wayel, who refused to submit a dispute he had with Al. to the prophet’s decision.4 3 See chapter 4, p. 61. 4 Al Beidâwi				What! are they diseased of heart? Do they doubt? Are they afraid that God and His Apostles will deal unfairly with them? Nay, themselves are the unjust doers.
105	50	24	The saying of the true believers, when they are summoned before GOD and his apostle, that he may judge between them, is no other than that they say, We have heard, and do obey: and these are they who shall prosper.					The words of the believers, when called to God and His Apostle that He may judge between them, are only to say, "We have heard, and we obey:" these are they with whom it shall be well.
105	51	24	Whoever shall obey GOD and his apostle, and shall fear GOD, and shall be devout towards him; these shall enjoy great felicity.					And whoso shall obey God, and His Apostle, and shall dread God and fear Him, these are they that shall be the blissful.
105	52	24	They swear by GOD, with a most solemn oath, that if thou commandest them, they will go forth from their houses and possessions. Say, Swear not to a falsehood: obedience is more requisite: and GOD is well acquainted with that which ye do.					And they have sworn by God, with a most solemn oath, that if thou give them the word, they will certainly march forth. Say: swear ye not: of more worth is obedience. Verily, God is well aware of what ye do.
105	53	24	Say, Obey GOD, and obey the apostle: but if ye turn back, verily it is expected of him that he perform his duty, and of you that ye perform your duty; and if ye obey him, ye shall be directed, but the duty of our apostle is only public preaching.					SAY: Obey God and obey the Apostle. Suppose that ye turn back, still the burden of his duty is on him only, and the burden of your duty rests on you. If ye obey Him, ye shall have guidance: but plain preaching is all that devolves upon the Apostle.
105	54	24	GOD promiseth unto such of you as believe, and do good works, that he will cause them to succeed the unbelievers in the earth, as he caused those who were before you to succeed the infidels of their time;g and that he will establish for them their religion which pleaseth them, and will change their fear into security. They shall worship me; and shall not associate any other with me. But whoever shall disbelieve after this, they will be the wicked doers.	g i.e., As he caused the Israelites to dispossess the Canaanites, &c.				God hath promised to those of you who believe and do the things that are right, that He will cause them to succeed others in the land, as He gave succession to those who were before them, and that He will establish for them that religion which they delight in, and that after their fears He will give them security in exchange. They shall worship Me: nought shall they join with Me: And whoso, after this, believe not, they will be the impious.
105	55	24	Observe prayer, and give alms, and obey the apostle; that ye may obtain mercy.					But observe prayer, and pay the stated alms, and obey the Apostle, that haply ye may find mercy.
105	56	24	Think not that the unbelievers shall frustrate the designs of God on earth: and their abode hereafter shall be hell fire; a miserable journey shall it be thither!					Let not the Infidels think that they can weaken God on His own Earth: their dwelling place shall be the Fire! and right wretched the journey!
105	57	24	O true believers, let your slaves and those among you who shall not have attained the age of puberty, ask leave of you, before they come into your presence, three times in the day;h namely, before the morning prayer,i and when ye lay aside your garments at noon,j and after the evening prayer.k These are the three times for you to be private: it shall be no crime in you, or in them, if they go in to you without asking permission after these times, while ye are in frequent attendance, the one of you on the other. Thus GOD declareth his signs unto you; for GOD is knowing and wise.	h Because there are certain times when it is not convenient, even for a domestic, or a child, to come in to one without notice. It is said this passage was revealed on account of Asma Bint Morthed, whose servant entered suddenly upon her, at an improper time; but others say, it was occasioned by Modraj Ebn Amru, then a boy, who, being sent by Mohammed to call Omar to him, went directly into the room where he was, without giving notice, and found him taking his noon’s nap, and in no very decent posture; at which Omar was so ruffled, that he wished GOD would forbid even their fathers, and children, to come in to them abruptly, at such times.1 1 Idem. i Which is the time of people’s rising from their beds, and dressing themselves for the day. j That is, when ye take off your upper garments to sleep at noon; which is a common custom in the east, and all warm countries. k When ye undress yourselves to prepare for bed. Al Beidâwi adds a fourth season, when permission to enter must be asked, viz., at night: but this follows of course.				O ye who believe! let your slaves, and those of you who have not come of age, ask leave of you, three times a day, ere they come into your presence;–before the morning prayer, and when ye lay aside your garments at mid-day, and after the evening prayer. These are your three times of privacy. No blame shall attach to you or to them, if after these times, when ye go your rounds of attendance on one another, they come in without permission. Thus doth God make clear to you His signs: and God is Knowing, Wise!
105	58	24	And when your children attain the age of puberty, let them ask leave to come into your presence at all times, in the same manner as those who have attained that age before them, ask leave. Thus GOD declareth his signs unto you; and GOD is knowing and wise.					And when your children come of age, let them ask leave to come into your presence, as they who were before them asked it. Thus doth God make clear to you his signs: and God is Knowing, Wise.
105	59	24	As to such women as are past child-bearing, who hope not to marry again, because of their advanced age; it shall be no crime in them, if they lay aside their outer garments, not showing their ornaments; but if they abstain from this, it will be better for them.l GOD both heareth and knoweth.	l See before, p. 266.				As to women who are past childbearing, and have no hope of marriage, no blame shall attach to them if they lay aside their outer garments, but so as not to shew their ornaments. Yet if they abstain from this, it will be better for them: and God Heareth, Knoweth.
105	60	24	It shall be no crime in the blind, nor shall it be any crime in the lame, neither shall it be any crime in the sick, or in yourselves, that ye eat in your houses,m or in the houses of your fathers, or the houses of your mothers, or in the houses of your brothers, or the houses of your sisters, or the houses of your uncles on the father's side, or the houses of your aunts on the father's side, or the houses of your uncles on the mother's side, the houses of your aunts on the mother's side, or in those houses the keys whereof ye have in your possession, or in the house of your friend. It shall not be any crime in you whether ye eat together, or separately.n	m i.e., Where your wives or families are; or in the houses of your sons, which may be looked on as your own. This passage was designed to remove some scruples or superstitions of the Arabs in Mohammed’s time; some of whom thought their eating with maimed or sick people defiled them; others imagined they ought not to eat in the house of another, though ever so nearly related to them, or though they were entrusted with the key and care of the house in the master’s absence, and might therefore conclude it would be no offence; and others declined eating with their friends though invited, lest they should be burthensome.1 The whole passage seems to be no more than a declaration that the things scrupled were perfectly innocent; however, the commentators say it is now abrogated, and that it related only to the old Arabs, in the infancy of Mohammedism. 1 Idem, Jallalo’ddin. n As the tribe of Leith thought it unlawful for a man to eat alone; and some of the Ansârs, if they had a guest with them, never ate but in his company; so there were others who refused to eat with any, out of a superstitious caution lest they should be defiled, or out of a hoggish greediness.2 2 Iidem.				No crime17 shall it be in the blind, or in the lame, or in the sick, to eat at your tables: or in yourselves, if ye eat in your own houses, or in the houses of your fathers, or of your mothers, or of your brothers, or of your sisters, or of your uncles on the father's side, or of your aunts on the father's side, or of your uncles on the mother's side, or of your aunts on the mother's side, or in those of which ye possess the keys, or in the house of your friend. No blame shall attach to you whether ye eat together or apart.	17 This verse was intended to relieve the scruples of the Muslims, who. following the superstitious customs of the Arabs, thought that they ought not to admit the blind, etc. to their tables, to eat alone, or in a house of which they were entrusted with the key, etc.
105	61	24	And when ye enter any houses, salute one anothero on the part of GOD, with a blessed and a welcome salutation. Thus GOD declareth his signs unto you, that ye may understand.	o Literally yourselves; that is, according to al Beidâwi, the people of the house, to whom ye are united by the ties of blood, and by the common bond of religion. And if there be nobody in the house, says Jallalo’ddin, salute yourselves, and say, Peace be on us, and on the righteous servants of God: for the angels will return your salutation.				And when ye enter houses, salute one another with a good and blessed greeting as from God. Thus doth God make clear to you His signs, that haply ye may comprehend them.
105	62	24	Verily they only are true believers, who believe in GOD and his apostle, and when they are assembled with him on any affair,p depart not, until they have obtained leave of him. Verily they who ask leave of thee are those who believe in GOD and his apostle. When therefore they ask leave of thee to depart, on account of any business of their own, grant leave unto such of them as thou shalt think fit, and ask pardon for them of GOD;q for GOD is gracious and merciful.	p As, at public prayers, or a solemn feast, or at council, or on a military expedition. q Because such departure, though with leave, and on a reasonable excuse, is a kind of failure in the exact performance of their duty; seeing they prefer their temporal affairs to the advancement of the true religion.3 3 Al Beidâwi.				Verily, they only are believers who believe in God and His Apostle, and who, when they are with him upon any affair of common interest, depart not until they have sought his leave. Yes, they who ask leave of thee, are those who believe in God and His Apostle. And when they ask leave of Thee on account of any affairs of their own, then grant it to those of them whom thou wilt, and ask indulgence for them of God: for God is Indulgent, Merciful.
105	63	24	Let not the calling of the apostle be esteemed among you, as your calling the one to the other.r GOD knoweth such of you as privately withdraw themselves from the assembly, taking shelter behind one another. But let those who withstand his command take heed, lest some calamity befall them in this world, or a grievous punishment be inflicted on them in the life to come.	r These words are variously interpreted; for their meaning may be, either, Make not light of the apostle’s summons, as ye would of another person’s of equal condition with yourselves, by not obeying it, or by departing out of, or coming into, his presence without leave first obtained; or, Think not that when the apostle calls upon God in prayer, it is with him, as with you, when ye prefer a petition to a superior, who sometimes grants, but as often denies, your suit; or, Call not to the apostle, as ye do to one another, that is, by name, or familiarly and with a loud voice; but make use of some honourable compellation, as, O apostle of GOD, or, O prophet of GOD, and speak in an humble modest manner.4 4 Idem, Jallalo’ddin, &c.				Address not the Apostle as ye address one another.18 God knoweth those of you who withdraw quietly from the assemblies, screening themselves behind others. And let those who transgress his command beware, lest some present trouble befall them, or a grievous chastisement befall them, hereafter.	18 Lit. make not the calling of the Apostle among you, like the calling of some of you to others, i.e., address him by some respectful and honourable title. Thus in the Talmud, "It is forbidden to a disciple to call his Rabbi by name even when he is not in his presence;" and again: "Neither is he to salute his Rabbi, nor to return his salutation, in the same way that salutations are given and returned among friends." "Whoever despises the wise men hath no portion in the world to come." See Hilchoth Torah, c.5.
105	64	24	Doth not whatever is in heaven and on earth belong unto GOD? He well knoweth what ye are about: and on a certain day they shall be assembled before him; and he shall declare unto them that which they have done; for GOD knoweth all things.					Is not whatever is in the Heavens and the Earth God's? He knoweth your state; and one day shall men be assembled before Him, and He will tell them of what they have done: for God knoweth all things.
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66	0	25
66	0	25	CHAPTER XXV.					SURA XXV.–AL FURKAN [LXVI.]
66	0	25	ENTITLED, AL FORKAN; REVEALED AT MECCA.					MECCA.–77 Verses
66	0	25	IN THE NAME OF THE MOST MERCIFUL GOD.					In the Name of God, the Compassionate, the Merciful
66	1	25	BLESSED be he who hath revealed the Forkans unto his servant, that he may be a preacher to all creatures:	s Which is one of the names of the Korân. See the Prelim. Disc. Sect. III. p. 44.				BLESSED be He who hath sent down AL FURKAN1 (the illumination) on his servant, that to all creatures he may be a warner.	1 See Sura [lxv.] xxi. 49.
66	2	25	unto whom belongeth the kingdom of heaven and of earth: who hath begotten no issue; and hath no partner in his kingdom: who hath created all things, and disposed the same according to his determinate will.					His the Kingdom of the Heavens and of the Earth! No son hath He begotten! No partner hath He in his Empire! All things hath He created, and decreeing hath decreed their destinies.
66	3	25	Yet have they taken other gods besides him; which have created nothing, but are themselves created:t	t Being either the heavenly bodies, or idols, the works of men’s hands.				Yet have they adopted gods beside Him which have created nothing, but were themselves created:
66	4	25	and are able neither to avert evil from, nor to procure good unto themselves; and have not the power of death, or of life, or of raising the dead.					And no power have they over themselves for evil or for good, nor have they power of death, or of life, or of raising the dead.
66	5	25	And the unbelievers say, This Koran is no other than a forgery which he hath contrived; and other people have assisted him therein:u but they utter an unjust thing, and a falsehood.	u See chapter 16, p. 203. It is supposed the Jews are particularly intended in this place; because they used to repeat passages of ancient history to Mohammed, on which he used to discourse and make observations.1 1 Al Beidâwi.				And the infidels say, "This Koran is a mere fraud of his own devising, and others have helped him with it,2 who had come hither by outrage and lie."3	2 Comp. Sura [lxxiii.] xvi. 105. The frequency with which Muhammad feels it necessary to rebut this charge by mere denial is strongly indicative of its truth. 3 "The meaning may possibly be that the teachers of Muhammad were persons who had taken refuge in Arabia for offences and heresies." Sprenger, Life of M. p. 96, n. Or, but they utter an injustice and a falsehood. Nöldeke combats Dr. Sprenger's supposition that "Tales of the ancients" (verse 6) is a book. Hist. of Qoran, p. 13.
66	6	25	They also say, These are fables of the ancients, which he hath caused to be written down; and they are dictated unto him morning and evening.					And they say, "Tales of the ancients that he hath put in writing! and they were dictated to him morn and even."
66	7	25	Say, He hath revealed it, who knoweth the secrets in heaven and earth: verily he is gracious and merciful.					SAY: He hath sent it down who knoweth the secrets of the Heavens and of the Earth. He truly is the Gracious, the Merciful.
66	8	25	And they say, What kind of apostle is this? He eateth food, and walketh in the streets,x as we do: unless an angel be sent down unto him, and become a fellow preacher with him;	x Being subject to the same wants and infirmities of nature, and obliged to submit to the same low means of supporting himself and his family, with ourselves. The Meccans were acquainted with Mohammed, and with his circumstances and way of life, too well to change their old familiarity into the reverence due to the messenger of GOD; for a prophet hath no honour in his own country.	Kitáb-i-Íqán, part I, paragraph 80, p. 72 link Kitáb-i-Íqán, part I, paragraph 88, p. 81 link	And they have said: 'What manner of apostle is this? He eateth food, and walketh the streets. Unless an angel be sent down and take part in His warnings, we will not believe.' Why hath not an angel been sent down to him, so that he should have been a warner with him?		And they say, "What sort of apostle is this? He eateth food and he walketh the streets! Unless an angel be sent down and take part in his warnings,
66	9	25	or unless a treasure be cast down unto him; or he have a garden, of the fruit whereof he may eat; we will not believe. The ungodly also say, Ye follow no other than a man who is distracted.					Or a treasure be thrown down to him, or he have a garden that supplieth him with food . . ."4 and those unjust persons say, "Ye follow but a man enchanted."	4 Supply, we will not believe.
66	10	25	Behold what they liken thee unto. But they are deceived; neither can they find a just occasion to reproach thee.					See what likenesses they strike out for thee! But they err, and cannot find their way.
66	11	25	Blessed be he, who, if he pleaseth, will make for thee a better provision than this which they speak of; namely, gardens through which rivers flow: and he will provide thee palaces.					Blessed be He who if he please can give thee better than that of which they speak–Gardens, 'neath which the rivers flow: and pavilions will He assign thee.
66	12	25	But they reject the belief of the hour of judgment, as a falsehood: and we have prepared for him, who shall reject the belief of that hour, burning fire;					Aye, they have treated the coming of "the Hour" as a lie. But a flaming fire have we got ready for those who treat the coming of the Hour as a lie.
66	13	25	when it shall see them from a distant place, they shall hear it furiously raging and roaring.					When it shall see them from afar, they shall hear its raging and roaring,–
66	14	25	And when they shall be cast, bound together, into a strait place thereof, they shall there call for death;					And when they shall be flung into a narrow space thereof bound together, they shall invoke destruction on the spot:
66	15	25	but it shall be answered them, Call not this day for one death, but call for many deaths.					–"Call not this day for one destruction, but call for destructions many."
66	16	25	Say, Is this better, or a garden of eternal duration, which is promised unto the pious? It shall be given unto them for a reward, and a retreat:					SAY: Is this, or the Paradise of Eternity which was promised to the God-fearing, best? Their recompense shall it be and their retreat;
66	17	25	therein shall they have whatever they please, continuing in the same forever. This is a promise to be demanded at the hands of thy LORD.					Abiding therein for ever, they shall have in it all that they desire! It is a promise to be claimed of thy Lord.
66	18	25	On a certain day he shall assemble them, and whatever they worship, besides GOD; and shall say unto the worshipped, Did ye seduce these my servants; or did they wander of themselves from the right way?					And on the day when he shall gather them together, and those whom they worshipped beside God, he will say, "Was it ye who led these my servants astray, or of themselves strayed they from the path?"
66	19	25	They shall answer, GOD forbid! It was not fitting for us, that we should take any protectors besides thee: but thou didst permit them and their fathers to enjoy abundance; so that they forgot thy admonition, and became lost people.					They will say, "Glory be to thee! It beseemed not us to take other lords than thee. But thou gavest them and their fathers their fill of good things, till they forgat the remembrance of thee, and became a lost people."
66	20	25	And God shall say unto their worshippers, Now have these convinced you of falsehood, in that which ye say: they can neither avert your punishment, nor give you any assistance.					Then will God say to the Idolaters, "Now have they made you liars in what ye say,5 and they have no power to avert your doom, or to succour you."	5 In your ascriptions of divinity to them. Beidh.
66	21	25	And whoever of you shall be guilty of injustice, him will we cause to taste a grievous torment.					And whosoever of you thus offendeth, we will make him taste a great punishment.
66	22	25	We have sent no messengers before thee, but they ate food, and walked through the streets: and we make some of you an occasion of trial unto others.y Will ye persevere with patience? since the LORD regardeth your perseverance.	y Giving occasion of envy, repining, and malice; to the poor, mean, and sick, for example, when they compare their own condition with that of the rich, the noble, and those who are in health: and trying the people to whom prophets are sent, by those prophets.1 1 Idem, Jallal.				Never have we sent Apostles before thee who ate not common food, and walked not the streets. And we test you by means of each other. Will ye be steadfast? Thy Lord is looking on!
66	23	25	(XIX.) They who hope not to meet us at the resurrection say, Unless the angels be sent down unto us, or we see our LORD himself, we will not believe. Verily they behave themselves arrogantly; and have transgressed with an enormous transgression.					They who look not forward to meet Us say, "If the angels be not sent down to us, or unless we behold our Lord. . . .” Ah! they are proud of heart, and exceed with great excess!
66	24	25	The day whereon they shall see the angels,z there shall be no glad tidings on that day for the wicked; and they shall say, Be this removed far from us?	z viz., At their death, or at the resurrection.				On the day when they shall see the angels, no good news shall there be for the guilty ones, and they shall cry out, "A barrier that cannot be passed!"6	6 Or, far, far be they removed. The same words occur at the end of verse 55. The Commentators doubt whether they are spoken by the wicked of the impossibility of their attaining Paradise, or by the angels to the wicked.
66	25	25	and we will come unto the work which they shall have wrought, and we will make it as dust scattered abroad.					Then will we proceed to the works which they have wrought, and make them as scattered dust.
66	26	25	On that day shall they who are destined to paradise be more happy in an abode, and have a preferable place of repose at noon.a	a For the business of the day of judgment will be over by that time; and the blessed will pass their noon in paradise, and the damned in hell.2 2 Idem.				Happier, on that day, the inmates of the Garden as to abode, and better off as to place of noontide slumber!
66	27	25	On that day the heaven shall be cloven in sunder by the clouds, and the angels shall be sent down, descending visibly therein.b	b i.e., They shall part and make way for the clouds which shall descend with the angels, bearing the books wherein every man’s actions are recorded.	Kitáb-i-Íqán, part I, paragraph 80, p. 72 link	On that day shall the heaven be cloven by the clouds.		On that day shall the heaven with its clouds be cleft, and the angels shall be sent down, descending:
66	28	25	On that day the kingdom shall of right belong wholly unto the Merciful; and that day shall be grievous for the unbelievers.					On that day shall all empire be in very deed with the God of Mercy, and a hard day shall it be for the Infidels.
66	29	25	On that day the unjust personc shall bite his hand for anguish and despair, and shall say, Oh that I had taken the way of truth with the apostle!	c It is supposed by some that these words particularly relate to Okba Ebn Abi Moait, who used to be much in Mohammed’s company, and having once invited him to an entertainment, the prophet refused to taste of his meat unless he would profess Islâm; which accordingly he did. Soon after, Okba, meeting Obba Ebn Khalf, his intimate friend, and being reproached by him for changing his religion, assured him that he had not, but had only pronounced the profession of faith to engage Mohammed to eat with him, because he could not for shame let him go out of his house without eating. However, Obba protested that he would not be satisfied, unless he went to Mohammed, and set his foot on his neck, and spit in his face: which Okba, rather than break with his friend, performed in the public hall, where he found Mohammed sitting; whereupon the prophet told him that if ever he met him out of Mecca, he would cut off his head. And he was as good as his word: for Okba, being afterwards taken prisoner at the battle of Bedr, had his head struck off by Ali at Mohammed’s command. As for Obba, he received a wound from the prophet’s own hand, at the battle of Ohod, of which he died at his return to Mecca.3 3 Al Beidâwi. Vide Gagnier, Vie de Mahom. vol. I, p. 362.				And on that day shall the wicked one7 bite his hands, and say, "Oh! would that I had taken the same path with the Apostle!	7 Said by Beidh. to be the polytheist Okbeh, the son of Abu Mo'eyt, who by Muhammad's persuasion professed Islam, but afterwards retracted to please Ubei ben Khalaf. See Gagnier's Vie de Mahom. i. 362.
66	30	25	Alas for me! Oh that I had not taken such a oned for my friend!	d According to the preceding note, this was Obba Ebn Khalf.				"Oh! woe is me! would that I had not taken such an one8 for my friend!
66	31	25	He seduced me from the admonition of God, after it had come unto me: for the devil is the betrayer of man.					It was he who led me astray from the Warning which had reached me! and Satan is man's betrayer."9	9 Or, abandoner.
66	32	25	And the apostle shall say, O LORD, verily my people esteemed this Korân to be a vain composition.					Then said the Apostle, "O my Lord! truly my people have esteemed this Koran to be vain babbling."
66	33	25	In like manner did we ordain unto every prophet an enemy from among the wicked: but thy LORD is a sufficient director and defender.					Thus have we given to every Prophet an enemy from among the wicked ones–But thy Lord is a sufficient guide and helper.
66	34	25	The unbelievers say, Unless the Koran be sent down unto him entire at once,e we will not believe. But in this manner have we revealed it, that we might confirm thy heart thereby,f and we have dictated it gradually, by distinct parcels.	e As were the Pentateuch, Psalms, and Gospel, according to the Mohammedan notion whereas it was twenty-three years before the Korân was completely revealed.1 1 See the Prelim. Disc. Sect. III. p. 50, &c. f Both to infuse courage and constancy into thy mind, and to strengthen thy memory and understanding. For, say the commentators, the prophet’s receiving the divine direction, from time to time, how to behave, and to speak, on any emergency, and the frequent visits of the angel Gabriel, greatly encouraged and supported him under all his difficulties: and the revealing of the Korân by degrees was a great, and, to him, a necessary help for his retaining and understanding it; which it would have been impossible for him to have done with any exactness, had it been revealed at once; Mohammed’s case being entirely different from that of Moses, David, and JESUS, who could all read and write, whereas he was perfectly illiterate.2 2 Al Beidâwi, &c.				And the infidels say, "Unless the Koran be sent down to him all at once. . . ." But in this way would we stablish thy heart by it; in parcels have we parcelled it out to thee;10	10 This verse shews that the Koran was of gradual growth in the time of Muhammad himself.
66	35	25	They shall not come unto thee with any strange question; but we will bring thee the truth in answer, and a most excellent interpretation.					Nor shall they come to thee with puzzling questions,11 but we will come to thee with the truth, and their best solution.	11 Lit. parables.
66	36	25	They who shall be dragged on their faces into hell shall be in the worst condition, and shall stray most widely from the way of salvation.					They who shall be gathered upon their faces into hell, shall have the worst place, and be farthest from the path of happiness.
66	37	25	We heretofore delivered unto Moses the book of the law; and we appointed him Aaron his brother for a counsellor.					Heretofore we gave the law to Moses, and appointed his brother Aaron to be his counsellor:12	12 Lit. vizier.
66	38	25	And we said unto them, Go ye to the people who charge our signs with falsehood. And we destroyed them with a signal destruction.					And we said, "Go ye to the people who treat our signs as lies." And them destroyed we with utter destruction.
66	39	25	And remember the people of Noah, when they accused our apostles of imposture: we drowned them, and made them a sign unto mankind. And we have prepared for the unjust a painful torment.					And as to the people of Noah! when they treated their Apostles as impostors, we drowned them; and we made them a sign to mankind:–A grievous chastisement have we prepared for the wicked!
66	40	25	Remember also Ad, and Thamud, and those who dwelt at al Rass;g and many other generations within this period.	g The commentators are at a loss where to place al Rass. According to one opinion it was the name of a well (as the word signifies) near Midian, about which some idolaters having fixed their habitations, the prophet Shoaib was sent to preach to them; but they not believing on him, the well fell in, and they and their houses were all swallowed up. Another supposes it to have been in a town in Yamâma, where a remnant of the Thamûdites settled, to whom a prophet was also sent; but they slaying him, were utterly destroyed. Another thinks it was a well near Antioch, where Habîb al Najjâr (whose tomb is still to be seen there, beige frequently visited by Mohammedans) was martyred.3 And a fourth takes al Rass to be a well in Hadramaut, by which dwelt some idolatrous Thamûdites, whose prophet was Handha, or Khantala (for I find the name written both ways) Ebn Safwân.4 These people were first annoyed by certain monstrous birds, called Ankâ, which lodged in the mountain above them, and used to snatch away their children, when they wanted other prey; but this calamity was so far from humbling them, that on their prophet’s calling down a judgment upon them, they killed him, and were all destroyed.5 3 Abu’lf. Geog. Vide Vit. Saladini, p. 86. 4 See chapter 22, p. 254, note y. 5 Al Beidâwi, Jallalo’ddin.				And Ad and Themoud, and the men of Rass,13 and divers generations between them:	13 It is uncertain whether Rass is the name of a city in Yemama; or merely, as some interpret it, of a well near Midian; or, according to others, in the territory of Hadramont.
66	41	25	Unto each of them did we propound examples for their admonition; and each of them did we destroy with an utter destruction.					Unto each of them did we set forth parables for warnings, and each of them did we utterly exterminate.
66	42	25	The Koreish have passed frequently near the city which was rained on by a fatal rain;h have they not seen where it once stood? Yet have they not dreaded the resurrection.	h viz., Sodom; for the Koreish often passed by the place where it once stood, in the journeys they took to Syria for the sake of trade.				Oft are this have the unbelieving Meccans passed by the city on which was rained a fatal rain. What! Have they not seen it? Yet have they no hope of a resurrection!
66	43	25	When they see thee, they will receive thee only with scoffing, saying, Is this he whom GOD hath sent as his apostle?					And when they see thee, they do but take thee as the subject of their railleries. "What! Is this he whom God has sent as an Apostle?
66	44	25	Verily he had almost drawn us aside from the worship of our gods, if we had not firmly persevered in our devotion towards them. But they shall know hereafter, when they shall see the punishment prepared for them, who hath strayed more widely from the right path.					Indeed he had well nigh led us astray from our gods, had we not persevered steadfastly in their service." But in the end they shall know, when they shall see the punishment, who hath most strayed from the path.
66	45	25	What thinkest thou? He who taketh his lust for his god; canst thou be his guardian?i	i i.e., Dost thou expect to reclaim such a one from idolatry and infidelity?				What thinkest thou? He who hath taken his passions as a god–wilt thou be a guardian over him?
66	46	25	Dost thou imagine that the greater part of them hear, or understand? They are no other than like the brute cattle; yea, they stray more widely from the true path.		Kitáb-i-Íqán, part II, paragraph 272, p. 244 link	Thinkest thou that the greater part of them hear or understand? They are even like unto the brutes! yea, they stray even further from the path!		Thinkest thou that the greater part of them hear or understand? They are just like the brutes! Yes! they stray even further from the right way.
66	47	25	Dost thou not consider the works of thy LORD, how he stretcheth forth the shadow before sunrise? If he had pleased, he would have made it immovable forever. Then we cause the sun to rise, and to show the same;					Hast thou not seen how thy Lord lengtheneth out the shadow?14 Had He pleased he had made it motionless.15 But we made the sun to be its guide;	14 Geiger is mistaken in supposing that this passage alludes to 2 Kings xx. 9 12, and his translation is inaccurate. 15 Lit. quiescent, i.e. always the same.
66	48	25	and afterwards we contract it by an easy and gradual contraction.					Then draw it in unto Us with easy indrawing.
66	49	25	It is he who hath ordained the night to cover you as a garment; and sleep to give you rest; and hath ordained the day for waking.					He it is who ordaineth the night as a garment, and sleep for rest, and ordaineth the day for waking up to life:
66	50	25	It is he who sendeth the winds, driving abroad the pregnant clouds, as the forerunners of his mercy:j and we send down pure waterk from heaven,	j See chapter 7, p. 110. There is the same various reading here as is mentioned in the notes to that passage. k Properly, purifying water; which epithet may perhaps refer to the cleansing quality of that element, of so great use both on religious and on common occasions.	Selections from the Writings of ‘Abdu’l-Bahá, no. 129, within pp. 146-150 link	BWC: And pure water send We down from Heaven,		He it is who sendeth the winds as the forerunner of his mercy (rain); and pure water send we down from Heaven,
66	51	25	that we may thereby revive a dead country, and give to drink thereof unto what we have created, both of cattle and men, in great numbers;l	l That is, To such as live in the dry deserts, and are obliged to drink rain-water; which the inhabitants of towns, and places well-watered, have no occasion to do.				That we may revive by it a dead land: and we give it for drink to our creation, beasts and men in numbers;
66	52	25	and we distribute the same among them at various times, that they may consider: but the greater part of men refuse to consider, only out of ingratitude.m	m Or, out of infidelity: for the old Arabs used to think themselves indebted for their rains, not to GOD, but to the influence of some particular stars. 1 See the Prelim. Disc. Sect. I. p. 24.				And we distribute it among them on all sides, that they may reflect: but most men refuse to be aught but thankless.
66	53	25	If we had pleased, we had sent a preacher unto every city:n	n And had not given thee, O Mohammed, the honour and trouble of being a preacher to the whole world in general.				Had we pleased, we had raised up a warner in every city.
66	54	25	wherefore, do not thou obey the unbelievers; but oppose them herewith, with a strong opposition.					Give not way therefore to the Infidels, but by means of this Koran strive against them with a mighty strife.
66	55	25	It is he who hath let loose the two seas; this fresh and sweet, and that salt and bitter; and hath placed between them a bar,o and a bound which cannot be passed.	o To keep them asunder, and prevent their mixing with each other. The original word is barzakh; which has been already explained.2 2 In not. ad cap. 23, p. 261.				And He it is who hath let loose the two seas,16 the one sweet, fresh; and the other salt, bitter; and hath put an interspace between them, and a barrier that cannot be passed.	16 According to some commentators, Muhammad here speaks of the waters of the Tigris, which do not mingle with the salt water of the sea till they have reached a considerable distance from the river-mouth. See Zech. xiv. 8.
66	56	25	It is he who hath created man of water,p and hath made him to bear the double relation of consanguinity and affinity; for thy LORD is powerful.	p With which Adam’s primitive clay was mixed; or, of seed. See chapter 24, p. 268.	Summons of the Lord of Hosts (Súriy-Haykal, paragraph 52) link			And it is He who hath created man of water,17 and established between them the ties of kindred and affinity: and potent is thy Lord.	17 See Sura [cv.] xxiv. 44, n.
66	57	25	They worship, besides GOD, that which can neither profit them nor hurt them: and the unbeliever is an assistant of the devil against his LORD.q	q Joining with him in his rebellion and infidelity. Some think Abu Jahl is particularly struck at in this passage. The words may also be translated, The unbeliever is contemptible in the sight of his Lord.				Yet beside God do they worship what can neither help nor hurt them: and the Infidel is Satan's helper against his Lord:
66	58	25	We have sent thee to be no other than a bearer of good tidings, and a denouncer of threats.					Still we have sent thee only as a herald and a warner.
66	59	25	Say, I ask not of you any reward for this my preaching; besides the conversion of him who shall desire to take the way unto his LORD.a	a Seeking to draw near unto him, by embracing the religion taught by me his apostle; which is the best return I expect from you for my labours.1 The passage, however, is capable of another meaning, viz., that Mohammed desires none to give, but him who shall contribute freely and voluntarily towards the advancement of GOD’S true religion. 1 Al Beidâwi.				SAY: I ask of you no recompense for it,18 except from him who is willing to take the way to his Lord.	18 "Thou art taught that whoever would make a profit by the Law depriveth himself of life." Pirke Aboth, i. 4. This precept is of frequent occurrence in the Talmud.
66	60	25	And do thou trust in him who liveth, and dieth not; and celebrate his praise: (he is sufficiently acquainted with the faults of his servants): who hath created the heavens and the earth, and whatever is between them, in six days; and then ascended his throne: the Merciful. Ask now the knowing concerning him.					And put thou thy trust in Him that liveth and dieth not, and celebrate his praise; (He fully knoweth the faults of his servants) who in six days created the Heavens and the Earth, and whatever is between them, then mounted his Throne: the God of Mercy! Ask now of the Wise concerning Him.
66	61	25	When it is said unto the unbelievers, Adore the Merciful; they reply, And who is the Merciful?b Shall we adore that which thou commandest us? And this precept causeth them to fly the faster from the faith.	b See chapter 17, p. 237.				But when it is said to them, "Bow down before the God of Mercy," they say, "Who is the God of Mercy? Shall we bow down to what thou biddest?" And they fly from thee the more.
66	62	25	Blessed be he who hath placed the twelve signs in the heavens; and hath placed therein a lamp by day,c and the moon which shineth by night!	c i.e., The sun.				Blessed be He who hath placed in the Heaven the sign of the Zodiac!19 who hath placed in it the Lamp of the Sun, and the light-giving Moon!	19 Comp. Sura [xc.] xiii. 29; and the following Sura xvii. 109, n.
66	63	25	It is he who hath ordained the night and the day to succeed each other, for the observation of him who will consider, or desireth to show his gratitude.					And it is He who hath ordained the night and the day to succeed one another for those who desire to think on God or desire to be thankful.
66	64	25	The servants of the Merciful are those who walk meekly on the earth, and when the ignorant speak unto them, answer, Peace:d	d This is intended here not as a salutation, but as a waiving all farther discourse and communication with the idolaters.				And the servants of the God of Mercy are they who walk upon the Earth softly; and when the ignorant20 address them, they reply, "Peace!"	20 The idolaters.
66	65	25	and who pass the night adoring their LORD, and standing up to pray unto him;					They that pass the night in the worship of their lord prostrate and standing:–
66	66	25	and who say, O LORD, avert from us the torment of hell, for the torment thereof is perpetual; verily the same is a miserable abode and a wretched station:					And that say, "O our Lord! turn away from us the torment of Hell, for its torment is endless: it is indeed an ill abode and resting place!
66	67	25	and who, when they bestow, are neither profuse nor niggardly; but observe a just medium between these;e	e See chapter 17, p. 230.				Those who when they spend are neither lavish nor niggard, but keep the mean:–
66	68	25	and who invoke not another god together with the true GOD; neither slay the soul which GOD hath forbidden to be slain, unless for a just cause: and who are not guilty of fornication. But he who shall do this shall meet the reward of his wickedness:					Those who call on no other gods with God, nor slay whom God hath forbidden to be slain, except for a just cause, and who commit not fornication (for he who doth this shall meet the reward of his wickedness:
66	69	25	his punishment shall be doubled unto him on the day of resurrection; and he shall remain therein, covered with ignominy, forever:					Doubled to him shall be the torment on the day of Resurrection; and in it shall he remain, disgraced, for ever:–
66	70	25	except him who shall repent and believe, and shall work a righteous work; unto them will GOD change their former evils into good;f for GOD is ready to forgive, and merciful.	f Blotting out their former rebellion, on their repentance, and confirming and increasing their faith and obedience.2 2 Idem.				Save those who shall repent and believe and do righteous works–for them God will change their evil things into good things, for God is Gracious, Merciful–
66	71	25	And whoever repenteth, and doth that which is right; verily he turneth unto GOD with an acceptable conversion.					And whose turneth to God and doeth what is right, he verily will convert with a true conversion):
66	72	25	And they who do not bear false witness; and when they pass by vain discourse, pass by the same with decency;					And they who bear not witness to that which is false, and when they pass by frivolous sport, pass on with dignity:–
66	73	25	and who, when they are admonished by the signs of their LORD, fall not down as if they were deaf and blind, but stand up and are attentive thereto:					And they who, when monished by the signs of their Lord, fall not down thereat, as if deaf and blind:–
66	74	25	and who say, O LORD, grant us of our wives and our offspring such as may be the satisfaction of our eyes; and make us patterns unto those who fear thee.					And who say, "O our Lord! give us in our wives and offspring the joy of our eyes, and make us examples to those who fear thee:"
66	75	25	These shall be rewarded with the highest apartments in paradise, because they have persevered with constancy; and they shall meet therein with greeting and salutation;					These shall be rewarded with the High Places of Paradise for their steadfast endurance, and they shall meet therein with–Welcome and Salutation:–
66	76	25	they shall remain in the same forever: it shall be an excellent abode, and a delightful station.					For ever shall they remain therein: a fair abode and resting-place!
66	77	25	Say, My LORD is not solicitous on your account, if ye do not invoke him: ye have already charged his apostle with imposture; but hereafter shall there be a lasting punishment inflicted on you.					SAY: Not on your account doth my Lord care if ye call not on Him! ye have treated his Apostle as an impostor: but bye and bye a punishment shall cleave to them.
56	0	26
56	0	26
56	0	26	CHAPTER XXVI.					SURA XXVI.–THE POETS1 [LVI.]	1 This Sura belongs to about the seventh year of Muhammad's prophetic life.
56	0	26	ENTITLED, THE POETS;g REVEALED AT MECCA.h	g The chapter bears this inscription because at the conclusion of it the Arabian poets are severely censured. h The five last verses, beginning at these words, And those who err follow the poets, &c., some take to have been revealed at Medina.				MECCA.–228 Verses
56	0	26	IN THE NAME OF THE MOST MERCIFUL GOD.					In the Name of God, the Compassionate, the Merciful
56	1	26	T. S. M.i THESE are the signs of the perspicuous book.	i See the Prelim. Disc. Sect. III. p. 46, &c.				Ta. Sin. Mim.2 These are the signs of the lucid Book.	2 See Sura 1xviii. I, p. 32.
56	2	26	Peradventure thou afflictest thyself unto death, lest the Meccans become not believers.					Haply thou wearest thyself away with grief because they will not believe.
56	3	26	If we pleased, we could send down unto them a convincing sign from heaven, unto which their necks would humbly submit.					Were it our will we could send down to them a sign from Heaven, before which they would humbly bow.3	3 Lit. to which their necks would humble themselves.
56	4	26	But there cometh unto them no admonition from the Merciful, being newly revealed as occasions require, but they turn aside from the same;					But from each fresh warning that cometh to them from the God of Mercy they have only turned aside,
56	5	26	and they have charged it with falsehood: but a message shall come unto them, which they shall not laugh to scorn.					And treated it as a lie: But tidings shall reach them which they shall not laugh to scorn.
56	6	26	Do they not behold the earth, how many vegetables we cause to spring up therein, of every noble species?					Have they not beheld the earth–how we have caused every kind of noble plant to spring up therein?
56	7	26	Verily herein is a sign: but the greater part of them do not believe.					Verily, in this is a sign: but most of them believe not.
56	8	26	Verily thy LORD is the mighty, the merciful God.					And assuredly, thy Lord!–He is the Mighty, the Merciful.
56	9	26	Remember when thy LORD called Moses, saying, Go to the unjust people,					And remember when thy Lord called to Moses, "Go to the wicked people,
56	10	26	the people of Pharaoh; will they not dread me?					The people of Pharaoh. What! will they not fear me?"
56	11	26	Moses answered, O LORD, verily I fear lest they accuse me of falsehood,					He said, "My Lord, in sooth I fear lest they treat me as a liar:
56	12	26	and lest my breast become straitened, and my tongue be not ready in speaking:k send therefore unto Aaron, to be my assistant.	k See chap. 20, p. 257.				And my breast is straitened, and I am slow of speech:4 send therefore to Aaron to be my helpmate.	4 Lit. my tongue is not free. This verse appears to be a studied simplification of Ex. iv. 10-13.
56	13	26	Also they have a crime to object against me:l and I fear they will put me to death.	l viz., The having killed an Egyptian.1 1 See cap. 28.				For they have a charge5 against me, and I fear lest they put me to death."	5 The murder of the Egyptian. See Geiger, 159.
56	14	26	God said, They shall by no means put thee to death: wherefore go ye with our signs; for we will be with you, and will hear what passes between you and them.					He said, "Surely not. Go ye therefore with our signs: we will be with you and will hearken.
56	15	26	Go ye therefore unto Pharaoh, and say, Verily we are the apostlem of the LORD of all creatures:	m The word is in the singular number in the original; for which the commentators give several reasons.				And go to Pharaoh and say: 'Verily we are the messengers of the Lord of the worlds–
56	16	26	send away with us the children of Israel.					Send forth with us the children of Israel."'
56	17	26	And when they had delivered their message, Pharaoh answered, Have we not brought thee up, among us,					He said, "Did we not rear thee among us when a child? And hast thou not passed years of thy life among us?
56	18	26	when a child; and hast thou not dwelt among us for several years of thy life?n Yet hast thou done thy deed which thou hast done, and thou art an ungrateful person.	n It is said that Moses dwelt among the Egyptians thirty years, and then went to Midian, where he stayed ten years; after which he returned to Egypt, and spent thirty years in endeavouring to convert them; and that he lived after the drowning of Pharaoh fifty years.2 2 Al Beidâwi.	26:18-20 Kitáb-i-Íqán, part I, paragraph 57, p. 55 link	What a deed is that which Thou hast done! Thou art one of the ungrateful.		And yet what a deed is that which thou hast done!6 Thou art one of the ungrateful."	6 Lit. and thou hast done thy deed which thou hast done. See xxviii. 15.
56	19	26	Moses replied, I did it indeed, and I was one of those who erred;o	o Having killed the Egyptian undesignedly.	26:18-20 (cont.) Kitáb-i-Íqán, part I, paragraph 57, p. 55 link	He said: 'I did it indeed, and I was one of those who erred.		He said, "I did it indeed, and I was one of those who erred:
56	20	26	wherefore I fled from you, because I feared you: but my LORD hath bestowed on me wisdom, and hath appointed me one of his apostles.		26:18-20 (cont.) Kitáb-i-Íqán, part I, paragraph 57, p. 55 link	And I fled from you when I feared you, but My Lord hath given Me wisdom, and hath made Me one of His Apostles.'		And I fled from you because I feared you; but my Lord hath given me wisdom and hath made me one of his Apostles.
56	21	26	And this is the favor which thou hast bestowed on me, that thou hast enslaved the children of Israel.					And is this the favour thou hast conferred on me, that thou hast enslaved the children of Israel?"
56	22	26	Pharaoh said, And who is the LORD of all creatures?					Said Pharaoh, "Who then is the Lord of the Worlds?"
56	23	26	Moses answered, The LORD of heaven and earth, and whatever is between them: if ye are men of sagacity.					He said, "The Lord of the Heavens and of the Earth and of all that is between them, if only ye believe it."
56	24	26	Pharaoh said unto those who were about him, Do ye not hear?					Said Pharaoh to those around him, "Hear ye this?"
56	25	26	Moses said, Your LORD, and the LORD of your forefathers.					"Your Lord," said Moses, "and the Lord of your sires of old."
56	26	26	Pharaoh said unto those who were present, Your apostle, who is sent unto you, is certainly distracted.p	p Pharaoh, it seems, thought Moses had given but wild answers to his question; for he wanted to know the person and true nature of the GOD whose messenger Moses pretended to be; whereas he spoke of his works only. And because this answer gave so little satisfaction to the king, he is therefore supposed by some to have been a Dahrite, or one who believed the eternity of the world.3 3 Idem.				"In sooth, your Apostle whom He hath sent to you," said Pharaoh, "is certainly possessed."
56	27	26	Moses said, The LORD of the east, and of the west, and of whatever is between them; if ye are men of understanding.					He said, "Lord is He of the East and of the West, and of all that is between them, if ye can understand."
56	28	26	Pharaoh said unto him, Verily if thou take any god besides me,q I will make thee one of those who are imprisoned.r	q From this and a parallel expression in the twenty-eighth chapter, it is inferred that Pharaoh claimed the worship of his subjects, as due to his supreme power. r These words, says al Beidâwi, were a more terrible menace than if he had said I will imprison thee; and gave Moses to understand that he must expect to keep company with those wretches whom the tyrant had thrown, as was his custom, into a deep dungeon, where they remained till they died.				He said, "If ye take any God beside me, I will surely put thee in ward."
56	29	26	Moses answered, What, although I come unto you with a convincing miracle?					Said Moses, "What! if I shew thee that which shall be a proof of my mission?"
56	30	26	Pharaoh replied, Produce it therefore, if thou speakest truth.					He said, "Forth with it then, if thou speakest truth."
56	31	26	And he cast down his rod, and behold, it became a visible serpent:					Then threw he down his staff, and lo! an undoubted serpent:
56	32	26	and he drew forth his hand out of his bosom; and behold, it appeared white unto the spectators.					And he drew out his hand, and lo! it was white7 to the beholders.	7 Thus Pirke R. Elieser § 48. "He placed his hand in his bosom, and drew it forth, white as snow with leprosy."
56	33	26	Pharaoh said unto the princes who were about him, Verily this man is a skilful magician:					He said to his nobles around him. "This truly is a right cunning sorcerer:
56	34	26	he seeketh to dispossess you of your land by his sorcery; what therefore do ye direct?					Fain would he drive you out of your land by his Sorcery. But what do ye suggest?"
56	35	26	They answered , Delay him and his brother by good words for a time; and send through the cities men to assemble					They said, "Put him and his brother off awhile, and send summoners to all the cities,
56	36	26	and bring unto thee every skilful magician.					Who shall bring to thee every cunning magician."
56	37	26	So the magicians were assembled at an appointed time, on a solemn day.					So the magicians were mustered at a set time, on a solemn day:
56	38	26	And it was said unto the people, Are ye assembled together?					And it was said to the people, "Are ye all assembled?"
56	39	26	Perhaps we may follow the magicians, if they do get the victory.					–"Yes! and we will follow the magicians if they gain the day."
56	40	26	And when the magicians were come, they said unto Pharaoh, Shall we certainly receive a reward, if we do get the victory?					And when the magicians were arrived they said to Pharaoh, "Shall we have a reward if we gain the day?"
56	41	26	He answered, Yea; and ye shall surely be of those who approach my person.					He said, "Yes. And verily in that case ye shall be of those who are near my person."
56	42	26	Moses said unto them, Cast down what ye are about to cast down.					Moses said to them, "Throw down what ye have to throw."
56	43	26	Wherefore they cast down their ropes and their rods, and said, By the might of Pharaoh, verily we shall be the conquerors.					So they cast down their ropes and rods, and said, "By Pharaoh's might we shall surely win."
56	44	26	And Moses cast down his rod, and behold, it swallowed up that which they had caused falsely to appear changed into serpents.					Then Moses threw down his rod, and lo! it swallowed up their cheating wonders.
56	45	26	Whereupon the magicians prostrated themselves, worshipping,					Then the magicians threw themselves down in worship:
56	46	26	and said, We believe in the LORD of all creatures,					They said, "We believe on the Lord of the Worlds,
56	47	26	the LORD of Moses and of Aaron.					The Lord of Moses and of Aaron."
56	48	26	Pharaoh said unto them, Have ye believed on him, before I have given you permission? Verily he is your chief who hath taught you magic:s but hereafter ye shall surely know my power.	s But has reserved the most efficacious secrets to himself.4 4 Idem.				Said Pharaoh, "Have ye then believed on him ere I gave you leave? He truly is your master who hath taught you magic.8 But bye and bye ye shall surely know my power.	8 "The Pharaoh who lived in the days of Moses was a great magician." Mid. Jalkut, c. 182. Comp. Sura xxviii. 38, where, in accordance with the Rabbinic traditions Pharaoh claims to be a God.
56	49	26	I will cut off your hands and your feet, on the opposite sides, and I will crucify you all.					I will cut off your hands and feet on opposite sides, and I will have you all crucified."
56	50	26	They answered, It will be no harm unto us; for we shall return unto our LORD.					They said, "It cannot harm us, for to our Lord shall we return:
56	51	26	We hope that our LORD will forgive us our sins, since we are the first who have believed.t	t See chapter 7, p. 116, &c.				Assuredly we trust that our Lord will forgive us our sins, since we are of the first who believe."
56	52	26	And we spake by revelation unto Moses, saying, March forth with my servants by night; for ye will be pursued.					Then revealed we this order to Moses: "Go forth by night with my servants, for ye will be pursued."
56	53	26	And Pharaoh sent officers through the cities to assemble forces, saying,					And Pharaoh sent summoners through the cities:–
56	54	26	Verily these are a small company;					"These Israelites," said they, "are a scanty band;
56	55	26	and they are enraged against us:					Yet are they enraged against us–
56	56	26	but we are a multitude well provided.					But we truly are numerous, wary."
56	57	26	So we caused them to quit their gardens, and fountains,					Thus we caused them to quit gardens and fountains,
56	58	26	and treasures, and fair dwellings:					And treasures and splendid dwellings;
56	59	26	thus did we do; and we made the children of Israel to inherit the same.u	u Hence some suppose the Israelites, after the destruction of Pharaoh and his host, returned to Egypt, and possessed themselves of the riches of that country.5 But others are of opinion that the meaning is no more than that GOD gave them the like possessions and dwellings in another country.6 5 Jallalo’ddin, Yahya. 6 Al Zamakh. See cap. 7, p. 118.				So was it; and we gave them to the children of Israel for an heritage.9	9 See ii. 58, and Midr. Jalkut on Ex. xii. c. 208.
56	60	26	And they pursued them at sunrise.					Then at sunrise the Egyptians followed them:
56	61	26	And when the two armies were come in sight of each other, the companions of Moses said, We shall surely be overtaken.					And when the hosts came in view of one another, the comrades of Moses said, "We are surely overtaken."
56	62	26	Moses answered, By no means; for my LORD is with me, who will surely direct me.					He said, "By no means:–for my Lord is with me–He will guide me."
56	63	26	And we commanded Moses by revelation, saying, Smite the sea with thy rod. And when he had smitten it, it became divided into twelve parts, between which were as many paths, and every part was like a vast mountain.					And we revealed this order to Moses, "Strike the sea with thy rod." And it clave asunder, and each part became like a huge mountain.
56	64	26	And we drew thither the others;					Then made we the others to draw on;
56	65	26	and we delivered Moses and all those who were with him:					And we saved Moses, and those who were with him, all;
56	66	26	then we drowned the others.					But we drowned the others.
56	67	26	Verily herein was a sign; but the greater part of them did not believe.					Truly in this was a sign; but most of them did not believe.
56	68	26	Verily thy LORD is the mighty and the merciful.					But verily thy Lord,–He is the Mighty, the Merciful!
56	69	26	And rehearse unto them the story of Abraham:					And recite to them the story of Abraham
56	70	26	when he said unto his father, and his people, What do ye worship?					When he said to his Father and to his people, "What worship ye?"
56	71	26	They answered, We worship idols; and we constantly serve them all the day long.					They said, "We worship idols, and constant is our devotion to them."
56	72	26	Abraham said, Do they hear you, when ye invoke them?					He said, "Can they hear you when ye cry to them?
56	73	26	Or do they either profit you, or hurt you?					Or help you or do you harm?"
56	74	26	They answered, But we found our fathers do the same.					They said, "But we found our Fathers do the like."
56	75	26	He said, What think ye? The gods which ye worship,					He said, "How think ye? They whom ye worship,
56	76	26	and your forefathers worshipped,					Ye and your fathers of early days,
56	77	26	are my enemy: except only the LORD of all creatures,					Are my foes: but not so10 the Lord of the Worlds,	10 Lit. except.
56	78	26	who hath created me, and directeth me;					Who hath created me, and guideth me,
56	79	26	and who giveth me to eat, and to drink,					Who giveth me food and drink;
56	80	26	and when I am sick, healeth me;					And when I am sick, he healeth me,
56	81	26	and who will cause me to die, and will afterwards restore me to life;					And who will cause me to die and again quicken me,
56	82	26	and who, I hope, will forgive my sins on the day of judgment.					And who, I hope, will forgive me my sins in the day of reckoning.
56	83	26	O LORD, grant me wisdom; and join me with the righteous:					My Lord! bestow on me wisdom and join me to the just,
56	84	26	and grant that I may be spoken of with honourx among the latest posterity;	x Literally, Grant me a tongue of truth, that is, a high encomium. The same expression is used in c. 19, p. 252.	The Secret of Divine Civilization, p. 116 link	And grant that I be spoken of with honor by posterity.		And give me a good name11 among posterity,	11 Lit. a tongue of truth, i.e. high repute. Or, grant that my words may be believed among posterity. See [lviii.] xix. 47.
56	85	26	and make me an heir of the garden of delight:					And make me one of the heirs of the garden of delight,
56	86	26	and forgive my father, for that he hath been one of those who go astray.y	y By disposing him to repentance, and the receiving of the true faith. Some suppose Abraham pronounced this prayer after his father’s death, thinking that possibly he might have been inwardly a true believer, but have concealed his conversion for fear of Nimrod, and before he was forbidden to pray for him.7 7 See cap. 9, p. 148, and c. 14, p. 209.				And forgive my father, for he was one of the erring,
56	87	26	And cover me not with shame on the day of resurrection;					And put me not to shame on the day when mankind shall be raised up,
56	88	26	on the day in which neither riches nor children shall avail,					The day when neither wealth nor children shall avail,
56	89	26	unless unto him who shall come unto GOD with a sincere heart:					Save to him who shall come to God with a sound heart:
56	90	26	when paradise shall be brought near to the view of the pious,					When Paradise shall be brought near the pious,
56	91	26	and hell shall appear plainly to those who shall have erred:					And Hell shall lay open for those who have gone astray.
56	92	26	and it shall be said unto them, Where are your deities which ye served					And it shall be said to them, 'Where are they whom ye worshipped
56	93	26	besides GOD? will they deliver you from punishment, or will they deliver themselves?					Beside God? Can they harm you or help themselves?'
56	94	26	And they shall be cast into the same, both they,z and those who have been seduced to their worship;	z See chapter 21, p. 273.				And they shall be cast into it–the seducers and the seduced,
56	95	26	and all the host of Eblis.					And all the host of Eblis.
56	96	26	The seduced shall dispute therein with their false gods,					They shall say, as they wrangle therein together,
56	97	26	saying, By GOD, we were in a manifest error,					'By God, we were in a plain error,
56	98	26	when we equalled you with the LORD of all creatures:					When we equalled you with the Lord of the Worlds:
56	99	26	and none seduced us but the wicked.					And none misled us but the wicked,
56	100	26	We have now no intercessors,					And we have none to plead for us,
56	101	26	nor any friend who careth for us.					Nor friend who careth for us.
56	102	26	If we were allowed to return once more into the world, we would certainly become true believers.					Could we but return, we would be of the believers."'
56	103	26	Verily herein was a sign; but the greater part of them believed not.					Verily, in this was a sign: but most of them believed not.
56	104	26	The LORD is the mighty, the merciful.					And truly thy Lord!–He is the Mighty, the Merciful!
56	105	26	The people of Noah accused God's messengers of imposture:					The people of Noah gainsaid the Apostles,
56	106	26	when their brother Noah said unto them, Will ye not fear God?					When their brother Noah said to them, "Will ye not fear God?
56	107	26	Verily I am a faithful messenger unto you;					Of a truth am I your faithful Apostle;
56	108	26	wherefore fear GOD, and obey me.					Fear God then and obey me.
56	109	26	I ask no reward of you for my preaching unto you; I expect my reward from no other than the LORD of all creatures:					I ask of you no reward for this, for my reward is of the Lord of the Worlds alone:
56	110	26	wherefore fear GOD, and obey me.					Fear God then and obey me."
56	111	26	They answered, Shall we believe on thee, when only the most abject persons have followed thee?					They said, "Shall we believe on thee when the meanest only are thy followers?"
56	112	26	Noah said, I have no knowledge of that which they did;a	a i.e., Whether they have embraced the faith which I have preached, out of the sincerity of their hearts, or in prospect of some worldly advantage.				He said, "But I have no knowledge of that they did:12	12 Of their motives in embracing Islam.
56	113	26	it appertaineth unto my LORD alone to bring them to account, if ye understand;					To my Lord only must their account be given: would that ye understood this!
56	114	26	wherefore I will not drive away the believers:b	b See chapter 11, p. 161.				And I will not thrust away those who believe,
56	115	26	I am no more than a public preacher.					For I am only one charged with plain warnings."
56	116	26	They replied, Assuredly, unless thou desist, O Noah, thou shalt be stoned.					They said, "Now unless thou desist, O Noah, one of the stoned shalt thou surely be."
56	117	26	He said, O LORD, verily my people take me for a liar;					He said, "Lord! my people treat me as a liar:
56	118	26	wherefore judge publicly between me and them; and deliver me and the true believers who are with me.					Decide thou therefore a decision between me and them, and rescue me and the faithful who are with me."
56	119	26	Wherefore we delivered him, and those who were with him, in the ark filled with men and animals;		Memorials of the Faithful (within pp. 156-159, Mirzá Ja’far-i-Yazdi) link	MG: fully-laden Ark		So we saved him and those who were with him in the fully-laden ark,
56	120	26	and afterwards we drowned the rest.					And afterwards we drowned the rest.
56	121	26	Verily herein was a sign; but the greater part of them believed not.					Herein truly was a sign, but most of them believed not.
56	122	26	Thy LORD is the mighty, the merciful.					But thy Lord!–He is the Mighty, the Merciful.
56	123	26	The tribe of Ad charged God's messengers with falsehood:					The Adites13 treated their Apostles as liars,	13 The Adites are mentioned in vii. and xi.
56	124	26	when their brother Hud said unto them, Will ye not fear God?					When their brother Houd said to them, "Will ye not fear God?
56	125	26	Verily I am a faithful messenger unto you;					I am your Apostle, worthy of all credit;
56	126	26	wherefore fear GOD, and obey me.					Fear God then and obey me:
56	127	26	I demand not of you any reward for my preaching unto you: I expect my reward from no other than the LORD of all creatures.					I ask for no reward for this; for my reward is of the Lord of the Worlds alone.
56	128	26	Do ye build a landmark on every high place, to divert yourselves?c	c Or to mock the passengers; who direct themselves in their journeys by the stars, and have no need of such buildings?1 1 Al Beidâwi.				What! build ye landmarks on all heights in mere pastime?
56	129	26	And do ye erect magnificent works, hoping that ye may continue in their possession forever?					And raise ye structures to be your lasting abodes?14	14 This is to be understood of the small forts erected by the nomades of the Hejaz along the route of the caravans to guarantee their safety. Comp. Gen. xi. 1-10, and Sura lxxxix. 6, p. 54.
56	130	26	And when ye exercise your power, do ye exercise it with cruelty and rigour?d	d Putting to death, and inflicting other corporal punishments without mercy, and rather for the satisfaction of your passion than the amendment of the sufferer.2 2 Idem.				And when ye put forth your power do ye put it forth with harshness?
56	131	26	Fear GOD, by leaving these things; and obey me.					Fear ye God then and obey me;
56	132	26	And fear him who hath bestowed on you that which ye know:					And fear ye Him who hath plenteously betowed on you ye well know what:
56	133	26	he hath bestowed on you cattle, and children,					Plenteously bestowed on you flocks and children,
56	134	26	and gardens, and springs of water.					And gardens and fountains;
56	135	26	Verily I fear for you the punishment of a grievous day.					Indeed I fear for you the punishment of a tremendous day."
56	136	26	They answered, It is equal unto us whether thou admonish us, or dost not admonish us:					They said, "It is the same to us whether thou warn or warn us not.
56	137	26	this which thou preachest is only a device of the ancients;					This is but a tale of the ancients,
56	138	26	neither shall we be punished for what we have done.					And we are not they who shall be punished."
56	139	26	And they accused him of imposture: wherefore we destroyed them. Verily herein was a sign: but the greater part of them believed not.					And they charged him with imposture; and we destroyed them. In this was a sign: but most of them believed not.
56	140	26	Thy LORD is the mighty, the merciful.					But thy Lord!–He is the Mighty, the Merciful!
56	141	26	The tribe of Thamud also charged the messengers of God with falsehood.					The Themoudites also treated their Apostles as liars,
56	142	26	When their brother Saleh said unto them, Will ye not fear God?					When their brother Saleh said to them, "Will ye not fear God?
56	143	26	Verily I am a faithful messenger unto you:					I am your Apostle worthy of all credit:
56	144	26	wherefore fear GOD, and obey me.					Fear God, then, and obey me.
56	145	26	I demand no reward of you for my preaching unto you: I expect my reward from no other than the LORD of all creatures.					I ask of you no reward for this: my reward is of the Lord of the Worlds alone.
56	146	26	Shall ye be left forever secure in the possession of the things which are here;					Shall ye be left secure amid these things here?
56	147	26	among gardens, and fountains,					Amid gardens and fountains,
56	148	26	and corn, and palm-trees, whose branches sheathe their flowers.					And corn-fields and palm-trees, with flower-sheathing branches?
56	149	26	And will ye continue to cut habitations for yourselves out of the mountains, behaving with insolence?e	e Or, as the original word may also be rendered, showing art and ingenuity in your work.				And, insolent that ye are, will ye hew out your dwellings in the mountains?
56	150	26	Fear GOD, and obey me;					But fear God and obey me,
56	151	26	and obey not the command of the transgressors,					And obey not the bidding of those who commit excess,
56	152	26	who act corruptly in the earth, and reform not the same.					Who act disorderly on the earth and reform it not."
56	153	26	They answered, Verily thou art distracted:					They said, "Certainly thou art a person bewitched;
56	154	26	thou art no other than a man like unto us: produce now some sign, if thou speakest truth.					Thou art only a man like us: produce now a sign if thou art a man of truth."
56	155	26	Saleh said, This she-camel shall be a sign unto you: she shall have her portion of water, and ye shall have your portion of water alternately, on a several day appointed for you;f	f That is, they were to have the use of the water by turns, the camel drinking one day, and the Thamudites drawing the other day; for when this camel drank, she emptied the wells or brooks for that day. See chapter 7, p. 112.				He said, "This she-camel, then–drink shall there be for her, and drink shall there be for you, on a several day for each.
56	156	26	and do her no hurt, lest the punishment of a terrible day be inflicted on you.					But harm her not, lest the punishment of a tremendous day overtake you."
56	157	26	But they slew her; and were made to repent of their impiety:					But they ham-strung her, and repented of it on the morrow;
56	158	26	for the punishment which had been threatened overtook them. Verily herein was a sign; but the greater part of them did not believe.					For the punishment overtook them. In this truly was a sign, but most of them believed not.
56	159	26	Thy LORD is the mighty, the merciful.					But thy Lord!–He is the Powerful, the Merciful!
56	160	26	The people of Lot likewise accused God's messengers of imposture.					The people of Lot treated their apostles as liars,
56	161	26	When their brother Lot said unto them, Will ye not fear God?					When their brother Lot said to them, "Will ye not fear God?
56	162	26	Verily I am a faithful messenger unto you:					I am your Apostle worthy of all credit:
56	163	26	wherefore fear GOD, and obey me.					Fear God, then, and obey me.
56	164	26	I demand no reward of you for my preaching: I expect my reward from no other than the LORD of all creatures.					For this I ask you no reward: my reward is of the Lord of the worlds alone.
56	165	26	Do ye approach unto the males among mankind,					What! with men, of all creatures, will ye have commerce?
56	166	26	and leave your wives which your LORD hath created for you. Surely ye are people who transgress.					And leave ye your wives whom your Lord hath created for you? Ah! ye are an erring people!"
56	167	26	They answered, Unless thou desist, O Lot, thou shalt certainly be expelled our city.					They said, "O Lot, if thou desist not, one of the banished shalt thou surely be."
56	168	26	He said, Verily I am one of those who abhor your doings:					He said, "I utterly abhor your doings:
56	169	26	O LORD, deliver me, and my family, from that which they act.					My Lord! deliver me and my family from what they do."
56	170	26	Wherefore we delivered him, and all his family,					So we delivered him and his whole family–
56	171	26	except an old woman, his wife, who perished among those who remained behind;					Save an aged one among those who tarried–
56	172	26	then we destroyed the rest;					Then we destroyed the rest–
56	173	26	and we rained on them a shower of stones; and terrible was the shower which fell on those who had been warned in vain.					And we rained a rain upon them, and fatal was the rain to those whom we had warned.
56	174	26	Verily herein was a sign; but the greater part of them did not believe.					In this truly was a sign; but most of them did not believe.
56	175	26	Thy LORD is the mighty, the merciful.					But thy Lord! He is the Powerful, the Merciful!
56	176	26	The inhabitants of the woodg also accused GOD'S messengers of imposture.	g See chapter 15, p. 213. Shoaib being not called the brother of these people, which would have preserved the conformity between this passage and the preceding, it has been thought they were not Midianites, but of another race; however, we find the prophet taxes them with the same crimes as he did those of Midian.1 1 See cap. 7, p. 113.				The dwellers in the forest of Madian15 treated the Apostles as liars.	15 The Madian and the El-Aika of other Suras are unquestionably one and the same place, as they have the same prophet Shoaib (or Sho'eyb), the Jethro of Scripture–a name perhaps altered from Hobab (Numb. x. 29)–and because the same sin is laid to the charge of both. See Winer's Realw”rterbuch on Jethro. The Midr. Rabbah on Ex. ii. I6, Par. I, makes Jethro renounce idolatry, and his office of Priest, and undergo banishment from the Midianites.
56	177	26	When Shoaib said unto him, Will ye not fear God?					When Shoaib their brother said to them, "Will ye not fear God?
56	178	26	Verily I am a faithful messenger unto you:					I truly am your trustworthy Apostle.
56	179	26	wherefore fear GOD, and obey me.					Fear God, then, and obey me:
56	180	26	I ask no reward of you for my preaching: I expect my reward from no other than the LORD of all creatures.					No reward ask I of you for this: my reward is of the Lord of the Worlds alone.
56	181	26	Give just measure, and be not defrauders;					Fill the measure, and be not of those who minish:
56	182	26	and weigh with an equal balance;					Weigh with exact balance:
56	183	26	and diminish not unto men aught of their matters; neither commit violence in the earth, acting corruptly.					And defraud not men in their substance, and do no wrong on the earth by deeds of licence;
56	184	26	And fear him who hath created you, and also the former generations.					And fear Him who made you and the races of old."
56	185	26	They answered, Certainly thou art distracted;					They said, "Certainly thou art a person bewitched.
56	186	26	thou art no more than a man, like unto us; and we do surely esteem thee to be a liar.					Thou art but a man like us, and we deem thee liar–
56	187	26	Cause now a part of the heaven to fall upon us, if thou speakest truth.		Kitáb-i-Íqán, part II, paragraph 230, p. 207 link	Make now a part of the heaven to fall down upon us;		Make now a part of the heaven to fall down upon us, if thou art a man of truth."
56	188	26	Shoaib said, My LORD best knoweth that which ye do.					He said, "My Lord best knoweth your doings."
56	189	26	And they charged him with falsehood: wherefore the punishment of the day of the shadowing cloudh overtook them; and this was the punishment of a grievous day.	h GOD first plagued them with such intolerable heat for seven days that all their waters were dried up, and then brought a cloud over them, under whose shade they ran, and were all destroyed by a hot wind and fire which proceeded from it.2 2 Al Beidâwi.				And when they treated him as a liar, the chastisement of the day of cloud overtook them. This truly was the chastisement of a dreadful day!
56	190	26	Verily herein was a sign; but the greater part of them did not believe.					In this was a sign, but most of them believed not.
56	191	26	Thy LORD is the mighty, the merciful.					But thy Lord!–He is the Mighty, the Merciful!
56	192	26	This book is certainly a revelation from the LORD of all creatures,					Verily from the Lord of the Worlds hath this Book come down;
56	193	26	which the faithful spiriti hath caused to descend	i i.e., Gabriel, who is entrusted with the divine secrets and revelations.				The faithful spirit16 hath come down with it	16 Gabriel. See Sura lxxxi. 19, p. 46.
56	194	26	upon thy heart, that thou mightest be a preacher to thy people,					Upon thy heart, that thou mightest become a warner–
56	195	26	in the perspicuous Arabic tongue;					In the clear Arabic tongue:
56	196	26	and it is borne witness to in the scriptures of former ages.					And truly it is foretold in the Scriptures of them of yore.17	17 See Sura xiii. 36. This verse is said to have been revealed at Medina by Itq. 34.
56	197	26	Was it not a sign unto them, that the wise men among the children of Israel knew it?					Was it not a sign to them18 that the learned among the children of Israel recognised it?	18 The unbelieving Meccans. Lit. that the knowing (Doctors, Uhlemas) knew it.
56	198	26	Had we revealed it unto any of the foreigners,					If we had sent it down unto any foreigner,
56	199	26	and he had read the same unto them, yet they would not have believed therein.					And he had recited it to them, they had not believed.
56	200	26	Thus have we caused obstinate infidelity to enter the hearts of the wicked:					In such sort have we influenced19 the heart of the wicked ones,	19 Lit. have introduced it, i.e. infidelity; or, the Koran. Beidh. The latter interpretation seems most accordant with the context.
56	201	26	they shall not believe therein, until they see a painful punishment.					That they will not believe it till they see the grievous chastisement?
56	202	26	It shall come suddenly upon them, and they shall not foresee it:					And it shall come upon them on a sudden when they look not for it:
56	203	26	and they shall say, Shall we be respited?					And they will say, "Can we be respited?"
56	204	26	Do they therefore desire our punishment to be hastened?k	k The infidels were continually defying Mohammed to bring some signal and miraculous destruction on them, as a shower of stones, &c.				What! will they seek to hasten on our chastisement?
56	205	26	What thinkest thou? If we suffer them to enjoy the advantage of this life for several years,					How thinkest thou? If after we have given them their fill for years,
56	206	26	and afterwards that with which they are threatened come upon them;					That with which they are menaced come upon them at last,
56	207	26	what will that which they have enjoyed profit them?					Of what avail will their enjoyments be to them?
56	208	26	We have destroyed no city, but preachers were first sent unto it,					We never destroyed a city which had not first its warners
56	209	26	to admonish the inhabitants thereof; neither did we treat them unjustly.					With admonition; nor did we deal unjustly.
56	210	26	The devils did not descend with the Koran, as the infidels give out:					The Satans were not sent down with this Koran:
56	211	26	it is not for their purpose, neither are they able to produce such a book;					It beseemed them not, and they had not the power,
56	212	26	for they are far removed from hearing the discourse of the angels in heaven.l	l See chapter 15, p. 211.				For they are far removed from hearing it.20	20 Comp. Sura xxxvii. 7, 8, p. 79.
56	213	26	Invoke no other god with the true GOD, lest thou become one of those who are doomed to punishment.					Call not thou on any other god but God, lest thou be of those consigned to torment:
56	214	26	And admonish thy more near relations.m	m The commentators suppose the same command to have been virtually contained in the 74th chapter, which is prior to this in point of time.3 It is said that Mohammed, on receiving the passage before us, went up immediately to Mount Safâ, and having called the several families to him, one by one, when they were all assembled, asked them whether, if he should tell them that mountain would bring forth a smaller mountain, they would believe him; to which they answering in the affirmative, Verily, says he, I am a warner sent unto you, before a severe chastisement.4 3 See the notes thereon, and the Prelim. Disc. Sect. II. p. 34. 4 Al Beidâwi.				But warn thy relatives of nearer kin,21	21 It is probable that within three or four years from his entry upon the prophetic office, Muhammad had made about 40 converts. Some biographers refer to this passage, and not to Sura lxiv. I, as the first call to preach. But this Sura is itself late, and bears evidence of the opposition to which the prophet had become exposed, and of adherents to his cause, now become numerous. The diffuseness and feeblenss of the style clearly point to a late origin.
56	215	26	And behave thyself with meeknessn towards the true believers who follow thee:	n Literally, lower thy wing.				And kindly lower thy wing over the faithful who follow thee.
56	216	26	and if they be disobedient unto thee, say, Verily, I am clear of that which ye do.					And if they disobey thee, then say: "I will not be answerable for your doings;"–
56	217	26	And trust in the most mighty, the merciful God;					And put thy trust in Him that is the Mighty, the Merciful,
56	218	26	who seeth thee when thou risest up,					Who seeth thee when thou standest in prayer,
56	219	26	and thy behavior among those who worship;o	o i.e., Who seeth thee when thou risest up to watch and spend the night in religious exercises, and observeth thy anxious care for the Moslems’ exact performance of their duty. It is said that the night on which the precept of watching was abrogated. Mohammed went privately from one house to another, to see how his companions spent the time; and that he found them so intent in reading the Korân, and repeating their prayers, that their houses, by reason of the humming noise they made, seemed to be so many nests of hornets.5 Some commentators, however, suppose that by the prophet’s behaviour, in this place, are meant the various postures he used in praying at the head of his companions; as standing, bowing, prostration, and sitting.6 5 Idem. 6 Idem, Jallalo’ddin.				And thy demeanour amongst those who worship;
56	220	26	for he both heareth and knoweth.					For He heareth, knoweth all.
56	221	26	Shall I declare unto you upon whom the devils descend?					Shall I tell you on whom Satan descend?
56	222	26	They descend upon every lying and wicked person:p	p The prophet, having vindicated himself from the charge of having communication with the devils, by the opposition between his doctrine and their designs, and their inability to compose so consistent a book as the Korân, proceeds to show that the persons most likely to a correspondence with those evil spirits were liars and slanderers, that is, his enemies and opposers.				They descend on every lying, wicked person:
56	223	26	they learn what is heard;q but the greater part of them are liars.	q i.e., They are taught by the secret inspiration of the devils, and receive their idle and inconsistent suggestions for truth. It being uncertain whether the slanderers or the devils be the nominative case to the verb, the words may also be rendered, They impart what they hear; that is, The devils acquaint their correspondents on earth with such incoherent scraps of the angels’ discourse as they can hear by stealth.7 7 Idem.				They impart what they have heard;22–but most of them are liars.	22 They impart to their votaries on earth what they have learned by stealth and partially, in heaven.
56	224	26	And those who err follow the steps of the poets:					It is the POETS23 whom the erring follow:	23 Muhammad found it necessary to employ the pens of certain poets to defend himself and his religion from the ridicule and satire of other poets, whose productions were recited at the great annual fair held at Okatz, the Olympus of the Hejaz. The poems which were judged the best were written up in letters of gold, or suspended (hence called Moallakat) in the Caaba. These poetical contests were subsequently suppressed by Muhammad, as offering openings for discussions which might prove inconvenient, and dangerous to his rising claims.
56	225	26	dost thou not see that they rove as bereft of their senses through every valley;					Seest thou not how they rove distraught in every valley?
56	226	26	and that they say that which they do not?r	r Their compositions being as wild as the actions of a distracted man: for most of the ancient poetry was full of vain imaginations; as fabulous stories and descriptions, love verses, flattery, excessive commendations of their patrons, and as excessive reproaches of their enemies, incitements to vicious actions, vainglorious vauntings, and the like.8 8 Idem.				And that they say that which they do not?
56	227	26	except those who believe, and do good works, and remember GOD frequently;					Save those who believe and do good works, and oft remember God;
56	228	26	and who defend themselves, after they have been unjustly treated.s And they who act unjustly shall know hereafter with what treatment they shall be treated.	s That is, such poets as had embraced Mohammedism; whose works, free from the profaneness of the former, run chiefly on the praises of GOD, and the establishing his unity, and contain exhortations to obedience and other religious and moral virtues, without any satirical invectives, unless against such as have given just provocations, by having first attacked them, or some others of the true believers, with the same weapons. In this last case Mohammed saw it was necessary for him to borrow assistance from the poets of his party, to defend himself and religion from the insults and ridicule of the others, for which purpose he employed the pens of Labid Ebn Rabîa,1 Abda’llah Ebn Rawâha, Hassân Ebn Thabet, and the two Caabs. It is related that Mohammed once said to Caab Ebn Malec, Ply them with satires; for, by him in whose hand my soul is, they wound more deeply than arrows.2 1 See the Prelim. Disc. p. 47. 2 Al Beidâwi.	Kitáb-i-Íqán, part II, paragraph 251, p. 227 link	And they who act unjustly shall soon know what lot awaiteth them!		And who defend themselves when unjustly treated. But they who treat them unjustly shall find out what a lot awaiteth them.
68	0	27
68	0	27
68	0	27	CHAPTER XXVII.					SURA XXVII.–THE ANT [LXVIII.]
68	0	27	ENTITLED, THE ANT;t REVEALED AT MECCA.	t In this chapter is related, among other strange things, an odd story of the ant, which has therefore been pitched on for the title.				MECCA.–95 Verses
68	0	27	IN THE NAME OF THE MOST MERCIFUL GOD.					In the Name of God, the Compassionate, the Merciful
68	1	27	T. S. THESE are the signs of the Koran, and of the perspicuous book:					TA. SAD.1 These are the signs (verses) of the Koran and of the lucid Book;	1 See Sura lxviii., p. 32, n.
68	2	27	a direction, and good tidings unto the true believers? who regularly perform their prayer, and give alms, and firmly believe in the life to come.					Guidance and glad tidings to the believers who observe prayer and pay the stated alms, and believe firmly–do they–in the life to come.
68	3	27	As to those who believe not in the life to come, we have prepared their works for them;u and they shall be struck with astonishment at their disappointment, when they shall be raised again:	u By rendering them pleasing and agreeable to their corrupt natures and inclinations.				As to those who believe not in the life to come, we have made their own doings fair seeming to them, and they are bewildered therein.
68	4	27	these are they whom an evil punishment awaiteth in this life; and in that which is to come they shall be the greatest losers.					These are they whom the woe of chastisement awaiteth; and in the next life they shall suffer–yes shall they–greatest loss;
68	5	27	Thou hast certainly received the Koran from the presence of a wise, a knowing God.					But thou hast certainly received the Koran from the Wise, the Knowing.
68	6	27	Remember when Moses said unto his family, Verily I perceive fire;					Bear in mind when Moses said to his family, "I have perceived a fire;
68	7	27	I will bring you tidings thereof, or I will bring you a lighted brand, that ye may be warmed.x	x See chapter 20, p. 234.				I will bring you tidings from it, or will bring you a blazing brand, that ye may warm you."
68	8	27	And when he was come near unto it, a voice cried unto him, saying, Blessed be he who is in the fire, and whoever is about it;y and praise be unto GOD, the LORD of all creatures!	y Some suppose GOD to be intended by the former words, and by the latter, the angels who were present;1 others think Moses and the angels are here meant, or all persons in general in this holy plain, and the country round it.2 1 Yahya. 2 Jallalo’ddin, al Beidâwi.				And when he came to it, he was called to, "Blessed, He who is in the fire, and He who is about it; and glory be to God, the Lord of the worlds!
68	9	27	O Moses, verily I am GOD, the mighty, the wise:					O Moses! verily, I am God, the Mighty, the Wise!
68	10	27	cast down now thy rod. And when he saw it, that it moved, as though it had been a serpent, he retreated, and fled, and returned not. And God said, O Moses, fear not; for my messengers are not disturbed with fear in my sight:					Throw down now thy staff." And when he saw that it moved itself as though it were a serpent, he retreated backward and returned not. "O Moses, fear not; for the Sent Ones fear not in my presence,
68	11	27	except he who shall have done amiss, and shall have afterwards substituted good in lieu of evil; for I am gracious and merciful.z	z This exception was designed to qualify the preceding assertion, which seemed too general; for several of the prophets have been subject to sins, though not great ones, before their mission, for which they had reason to apprehend GOD’S anger, though they are here assured that their subsequent merits entitle them to his pardon. It is supposed that Moses’s killing the Egyptian undesignedly is hinted at.3 3 Idem.				Save he who having done amiss shall afterwards exchange the evil for good; for I am Forgiving, Merciful.
68	12	27	Moreover put thy hand into thy bosom; it shall come forth white, without hurt: this shall be one among the nine signsa unto Pharaoh and his people: for they are a wicked people.	a See chapter 17, p. 215.	The Secret of Divine Civilization, p. 51, footnote 27 link	MG: Put now thy hand into thy bosom: it shall come forth white ... one of nine signs to Pharaoh and his people....		Put now thy hand into thy bosom: it shall come forth white, yet free from hurt:2 one of nine signs to Pharaoh and his people; for a perverse people are they."	2 Not really leprous.
68	13	27	And when our visible signs had come unto them, they said, This is a manifest sorcery.					And when our signs were wrought in their very sight,3 they said, "This is plain magic."	3 Lit. when our visible signs came to them.
68	14	27	And they denied them, although their souls certainly knew them to be from God, out of iniquity and pride: but behold what was the end of the corrupt doers.					And though in their souls they knew them to be true, yet in their wickedness and pride they denied them. But see what was the end of the corrupt doers!
68	15	27	We heretofore bestowed knowledge on David and Solomon; and they said, Praise be unto GOD, who hath made us more excellent than many of his faithful servants!					And of old we gave knowledge to David and Solomon: and they said, "Praise be to God, who hath made us to excel many of his believing servants!"
68	16	27	And Solomon was David's heir;b and he said, O men, we have been taught the speech of birds,c and have had all things bestowed on us; this is manifest excellence.	b Inheriting not only his kingdom, but also the prophetical office, preferably to his other sons, who were no less than nineteen.4 4 Idem. c That is, the meaning of their several voices, though not articulate; of Solomon’s interpretation whereof the commentators give several instances.5 5 See Maracc. not. in loc. p. 511.				And in knowledge Solomon was David's heir. And he said, "O men, we have been taught the speech of birds,4 and are endued with everything. This is indeed a clear boon from God."	4 This tradition may be derived from 1 Kings iv. 33. Comp. Geiger, p. 185. The legend of Solomon's power over the Genii originates in a mistranslation of Eccl. ii. 8. Comp. also for other points in this story Prov. vi. 6; 1 Kings x. 1-10.
68	17	27	And his armies were gathered together unto Solomon, consisting of genii,d and men, and birds; and they were led in distinct bands,	d For this fancy, as well as the former, Mohammed was obliged to the Talmudists,6 who, according to their manner, have interpreted the Hebrew words of Solomon,7 which the English version renders, I gat men-singers and women-singers, as if that prince had forced demons or spirits to serve him at his table, and in other capacities; and particularly in his vast and magnificent buildings, which they could not conceive he could otherwise have performed. 6 Vide Midrash, Yalkut Shemuni, p. 11, f. 29, et Millium, de Mohammedismo ante Mohammed. p. 232. 7 Eccles. ii. 8				And to Solomon were gathered his hosts of Djinn5 and men and birds, and they were marched on in bands,	5 "Demons obeyed him (Solomon) . . . and evil spirits were subjected to him." Targ. 2. on Esther 1, 2. From the same source Muhammad has adopted, with slight variations, the whole story of Solomon's intercourse with the Queen of Saba. Comp. also Tr. Gittin, fol. 68, and Midr. Jalkut on 1 Kings vi. ch. 182.
68	18	27	until they came unto the valley of ants.e And an ant, seeing the hosts approaching, said, O ants, enter ye into your habitations, lest Solomon and his army tread you under foot, and perceive it not.	e The valley seems to be so called from the great numbers of ants which are found there. Some place it in Syria, and others in Tâyef.8 8 Al Beidâwi. Jallalo’ddin.				Till they reached the Valley of Ants. Said AN ANT, "O ye ants, enter your dwellings, lest Solomon and his army crush you and know it not."
68	19	27	And Solomon smiled, laughing at her words, and said, O LORD, excite me that I may be thankful for thy favor, wherewith thou hast favored me, and my parents; and that I may do that which is right, and well-pleasing unto thee: and introduce me, through thy mercy, into paradise, among thy servants the righteous.					Then smiled Solomon, laughing at her words, and he said, "Stir me up, O Lord, to be thankful for thy favour which thou hast shewed upon me and upon my parents, and to do righteousness that shall be well pleasing to thee, and bring me in, by thy mercy, among thy servants the righteous."
68	20	27	And he viewed the birds, and said, What is the reason that I see not the lapwing?f Is she absent?	f The Arab historians tell us that Solomon, having finished the temple of Jerusalem, went in pilgrimage to Mecca, where, having stayed as long as he pleased, he proceeded toward Yaman; and leaving Mecca in the morning, he arrived by noon at Sanaa, and being extremely delighted with the country, rested there; but wanting water to make the ablution, he looked among the birds for the lapwing, called by the Arabs al Hudbud, whose business it was to find it; for it is pretended she was sagacious or sharp-sighted enough to discover water underground, which the devils used to draw, after she had marked the place by digging with her bill: they add, that this bird was then taking a tour in the air, whence, seeing one of her companions alighting, she descended also, and having had a description given her by the other of the city of Saba, whence she was just arrived, they both went together to take a view of the place, and returned soon after Solomon had made the inquiry which occasioned what follows.1 It may be proper to mention her what the eastern writers fable of the manner of Solomon’s travelling. They say that he had a carpet of green silk, on which his throne was placed, being of a prodigious length and breadth, and sufficient for all his forces to stand on, the men placing themselves on his right hand, and the spirits on his left; and that when all were in order, the wind, at his command, took up the carpet, and transported it, with all that were upon it, wherever he pleased;2 the army of birds at the same time flying over their heads, and forming a kind of canopy, to shade them from the sun. 1 Idem. 2 See cap. 21, p. 247.	The Secret of Divine Civilization, p. 58 link			And he reviewed the birds, and said, "How is it that I see not the lapwing? Is it one of the absent?
68	21	27	Verily I will chastise her with a severe chastisement,g or I will put her to death; unless she bring me a just excuse.	g By plucking off her feathers, and setting her in the sun, to be tormented by the insects; or by shutting her up in a cage.3 3 Al Beidâwi, Jallalo’ddin.				Surely, with a severe chastisement will I chastise it, or I will certainly slaughter it, unless it bring me a clear excuse."
68	22	27	And she tarried not long before she presented herself unto Solomon, and said, I have viewed a country which thou hast not viewed; and I come unto thee from Saba, with a certain piece of news.		A Traveler’s Narrative, p. 59 link			Nor tarried it long ere it came and said, "I have gained the knowledge that thou knowest not, and with sure tidings have I come to thee from Saba:
68	23	27	I found a womanh to reign over them, who is provided with everything requisite for a prince, and hath a magnificent throne.i	h This queen the Arabs name Balkîs: some make her the daughter of al Hodhâd Ebn Sharhabil,4 and others of Sharahîl Ebn Malec;5 but they all agree she was a descendant of Yárab Ebn Kahtân. She is placed the twenty-second in Dr. Pocock’s list of the kings of Yaman.6 4 Vide Pocock. Spec. p. 59. 5 Al Beidâwi, &c. Vide D’Herbel. Bibl. Orient. p. 182. 6 Ubi sup. i Which the commentators say was made of gold and silver, and crowned with precious stones. But they differ as to the size of it; one making it fourscore cubits long, forty broad, and thirty high; while some say it was fourscore, and others thirty cubits every way.				I found a woman reigning over them, gifted with everything, and she hath a splendid throne;
68	24	27	I found her and her people to worship the sun, besides GOD: and Satan hath prepared their works for them, and hath turned them aside from the way of truth (wherefore they are not rightly directed),					And I found her and her people worshipping the sun instead of God; and Satan hath made their works fair seeming to them, so that he hath turned them from the Way: wherefore they are not guided,
68	25	27	lest they should worship GOD, who bringeth to light that which is hidden in heaven and earth, and knoweth whatever they conceal, and whatever they discover.					To the worship of God, who bringeth to light the secret things of heaven and earth, and knoweth what men conceal and what they manifest:
68	26	27	GOD! there is no GOD but he; the LORD of the magnificent throne.					God! there is no god but He! the lord of the glorious throne!"
68	27	27	Solomon said, We shall see whether thou hast spoken the truth, or whether thou art a liar.					He said, "We shall see whether thou hast spoken truth, or whether thou art of them that lie.
68	28	27	Go with this my letter, and cast it down unto them; then turn aside from them, and wait to know what answer they will return.					Go with this my letter and throw it down to them: then turn away from them and await their answer."
68	29	27	And when the Queen of Saba had received the letter,k she said, O nobles, verily an honourable letter hath been delivered unto me;	k Jallalo’ddin says that the queen was surrounded by her army when the lapwing threw the letter into her bosom; but al Beidâwi supposes she was in an apartment of her palace, the doors of which were shut, and that the bird flew in at the window. The former commentator gives a copy of the epistle somewhat more full than that in the text; viz., From the servant of GOD, Solomon, the son of David, unto Balkîs queen of Saba. In the name of the most merciful GOD. Peace be on him who followeth the true direction. Rise not up against me, but come and surrender yourselves unto me. He adds that Solomon perfumed this letter with musk, and sealed it with his signet.				She said, "O my nobles! an honourable letter hath been thrown down to me:
68	30	27	it is from Solomon, and this is the tenor thereof: In the name of the most merciful GOD,					It is from Solomon; and it is this: 'In the name of God, the Compassionate, the Merciful!
68	31	27	Rise not up against me: but come and surrender yourselves unto me.l	l Or, Come unto me and resign yourselves unto the divine direction, and profess the true religion which I preach.				Set not up yourselves against me, but come to me submitting (Muslims).' "
68	32	27	She said, O nobles, advise me in my business: I will not resolve on anything, until ye be witnesses and approve thereof.					She said, "O my nobles, advise me in mine affair: I decide it not without your concurrence."6	6 Lit. unless ye bear me witness.
68	33	27	The nobles answered, We are endued with strength, and are endued with great prowess in war; but the command appertaineth unto thee: see therefore what thou wilt command.m	m i.e., Whether thou wilt obey the summons of Solomon, or give us orders to make head against him.				They said, "We are endued with strength and are endued with mighty valour.–But to command is thine: See therefore what thou wilt command us."
68	34	27	She said, Verily kings, when they enter a city by force, waste the same, and abase the most powerful of the inhabitants hereof: and so will these do with us.					She said, "Kings when they enter a city spoil it, and abase the mightiest of its people: and in like manner will these also do.
68	35	27	But I will send gifts unto them; and will wait for what further information those who shall be sent shall bring back.					But I will send to them with a gift, and await what my envoys bring back."
68	36	27	And when the queen's ambassador came unto Solomon,n that prince said, Will ye present me with riches? Verily that which GOD hath given me is better than what he hath given you: but ye do glory in your gifts.	n Bearing the presents, which they say were five hundred young slaves of each sex, all habited in the same manner, five hundred bricks of gold, a crown enriched with precious stones, besides a large quantity of musk, amber, and other things of value.1 Some add that Balkîs, to try whether Solomon was a prophet or no, dressed the boys like girls, and the girls like boys, and sent him in a casket, a pearl not drilled, and an onyx drilled with a crooked hole; and that Solomon distinguished the boys from the girls by the different manner of their taking water, and ordered one worm to bore the pearl, and another to pass a thread through the onyx.2 They also tell us that Solomon, having notice of this embassy, by means of the lapwing, even before they set out, ordered a large square to be enclosed with a wall built of gold and silver bricks, wherein he ranged his forces and attendants to receive them.3 1 Jallalo’ddin 2 Al Beidâwi. 3 Jallalo’ddin.				And when the messenger came to Solomon, he said, "Aid ye me with riches? But what God hath given to me is better than what he hath given you: yet ye glory in your gifts:
68	37	27	Return unto the people of Saba. We will surely come unto them with forces, which they shall not be able to withstand; and we will drive them out from their city, humbled; and they shall become contemptible.					Return to them: for we will surely come to them with forces which they cannot withstand, and we will drive them from their land humbled and contemptible."
68	38	27	And Solomon said, O nobles, which of you will bring unto me her throne, before they come and surrender themselves unto me?					Said he, "O nobles, which of you will bring me her throne before they come to me, submitting? (Muslims)."
68	39	27	A terrible geniuso answered, I will bring it unto thee, before thou arise from thy place:q for I am able to perform it, and may be trusted.	o This was an Ifrît, or one of the wicked and rebellious genii; and his name, says al Beidâwi, was Dhacwân or Sakhr. p i.e., From thy seat of justice. For Solomon used to sit in judgment every day till noon.4 4 Idem interp.				An Efreet7 of the Djinn said: "I will bring it thee ere thou risest from thy place: I have power for this and am trusty."	7 That is, malignant. "The efreets are generally believed to differ from the other djinn in being very powerful and always malicious; but to be in other respects of a similar nature" (Lane's Modern Egyptians, i. 285). "The ghosts of dead persons are also called by this name" (ib. 289).
68	40	27	And one with whom was the knowledge of the scripturesq said, I will bring it unto thee, in the twinkling of an eye.r And when Solomon saw the throne placed before him, he said, This is a favor of my LORD, that he may make trial of me, whether I will be grateful, or whether I will be ungrateful; and he who is grateful is grateful to his own advantage, but if any shall be ungrateful, verily my LORD is self-sufficient and munificent.	q This person, as is generally supposed, was Asaf the son of Barachia, Solomon’s Wazir (or Visir), who knew the great or ineffable name of GOD, by pronouncing of which he performed this wonderful exploit.5 Others, however, suppose it was al Khedr, or else Gabriel, or some other angel; and some imagine it to have been Solomon himself.6 5 Jallalo’ddin. 6 Al Beidâwi. r The original is, Before thou canst look at any object, and take thy eye off it. It is said that Solomon, at Asaf’s desire, looked up to heaven, and before he cast his eye downwards, the throne made its way underground, and appeared before him.				And one who had the knowledge of Scripture said, "I will bring it to thee in the twinkling of an eye."8 And when he saw it set before him, he said, "This is of the favour of my Lord, to try me whether I will be thankful or unthankful. And he who is thankful is thankful to his own behoof; and as for him who is unthankful–truly my Lord is self-sufficient, bounteous!"	8 Or, before thy glance can be withdrawn from an object.
68	41	27	And Solomon said unto his servants, Alter her throne, that she may not know it, to the end we may see whether she be rightly directed, or whether she be one of those who are not rightly directed.					Said he, "Make her throne so that she know it not: we shall see whether she hath or not guidance."
68	42	27	And when she was come unto Solomon,s it was said unto her, is thy throne like this? She answered, As though it were the same. And we have had knowledge bestowed on us before this, and have been resigned unto God.t	s For, on the return of her ambassador, she determined to go and submit herself to that prince; but before her departure, she secured her throne, as she thought, by locking it up in a strong castle, and setting a guard to defend it; after which she set out, attended by a vast army.7 7 Jallalo’ddin. t It is uncertain whether these be the words of Balkîs, acknowledging her conviction by the wonders she had already seen; or of Solomon and his people, acknowledging the favour of GOD, in calling them to the true faith before her.				And when she came he said, "Is thy throne like this?" She said, "As though it were the same." "And we," said he, "have had knowledge given us before her, and have been Muslims."
68	43	27	But that which she worshipped, besides GOD, had turned her aside from the truth; for she was of an unbelieving people.					But the gods she had worshipped instead of God had led her astray: for she was of a people who believe not.
68	44	27	It was said unto her, Enter the palace.u And when she saw it, she imagined it to be a great water; and she discovered her legs, by lifting up her robe to pass through it.x Whereupon Solomon said unto her, Verily this is a palace evenly floored with glass.	u Or, as some understand the word, the court before the palace, which Solomon had commanded to be built against the arrival of Balkîs; the floor or pavement being of transparent glass, laid over running water, in which fish were swimming. Fronting this pavement was placed the royal throne, on which Solomon sat to receive the queen.8 8 Idem, al Beidâwi x Some Arab writers tell us Solomon had been informed that Balkîs’s legs and feet were covered with hair, like those of an ass, of the truth of which he had hereby an opportunity of being satisfied by ocular demonstration.				It was said to her,"Enter the Palace:" and when she saw it, she thought it a lake of water, and bared her legs. He said, "It is a palace paved with glass."
68	45	27	Then said the queen, O LORD, verily I have dealt unjustly with my own soul; and I resign myself, together with Solomon, unto GOD, the LORD of all creatures.y	y The queen of Saba having by these words professed Islâm, and renounced idolatry, Solomon had thoughts of making her his wife; but could not resolve to do it; till the devils had by a depilatory taken off the hair from her legs.9 Some,10 however, will have it that she did not marry Solomon, but a prince of the tribe of Hamdân. 9 Jallalo’ddin. 10 Apud al Beidâwi				She said, "O my Lord! I have sinned against my own soul, and I resign myself, with Solomon, to God the Lord of the Worlds."
68	46	27	Also we heretofore sent unto the tribe of Thamud their brother Saleh; who said unto them, Serve ye GOD. And behold, they were divided into two parties, who disputed among themselves.z	z Concerning the doctrine preached by Saleh; one party believing on him, and the other treating him as an impostor.				And of old we sent to Themoud their brother Saleh, with "Serve ye God:"but lo! they became two sets of disputants wrangling with each other.
68	47	27	Saleh said, O my people why do ye hasten evil rather than good?a Unless ye ask pardon of GOD, that ye may obtain mercy, ye are lost.	a i.e., Why do ye urge and defy the divine vengeance with which ye are threatened, instead of averting it by repentance?				He said, "O my people, why, if ye ask not pardon of God that ye may find mercy, hasten ye on evil rather than good?"
68	48	27	They answered, We presage evil from thee, and from those who are with thee. Saleh replied, The evil which ye presage is with GOD:b but ye are a people who are proved by a vicissitude of prosperity and adversity.	b See chapter 7, p. 117, where the Egyptians in the same manner accuse Moses as the cause of their calamities.				They said,"We augur9 ill concerning thee and those who are with thee." He said, "The ills of which ye augur10 depend on God. But ye are a people on your trial."	9 Lit. we have consulted the flight of birds: hence presage. 10 Lit. your bird, augury.
68	49	27	And there were nine men in the city, who acted corruptly in the earth, and behaved not with integrity.					And there were in the city nine persons who committed excesses in the land and did not that which is right.
68	50	27	And they said unto one another, Swear ye reciprocally by GOD, that we will fall upon Saleh and his family by night: and afterwards we will say unto him who hath right to avenge his blood, We were not so much as present at the destruction of his family; and we certainly speak the truth.					They said, "Swear ye to one another by God that we will surely fall on him and on his family by night: then will be say to the avenger of blood, we witnessed not the destruction of his family: and verily we speak the truth."
68	51	27	And they devised a plot against him: but we devised a plot against them; and they perceived it not.					And they devised a device, and we devised a device, and they were not aware of it–
68	52	27	And see what was the issue of their plot:c we utterly destroyed them and their whole people;	c It is related that Saleh, and those who believed on him, usually meeting to pray in a certain narrow place between the mountains, the infidels said, He thinks to make an end of us after three days,1 but we will be beforehand with him; and that a party of them went directly to the straits above mentioned, thinking to execute their design, but were terribly disappointed; for, instead of catching the prophet, they were caught themselves, their retreat being cut off by a large piece of rock, which fell down at the mouth of the straits, so that they perished there in a miserable manner. 1 See cap. 7, p. 113, note m.				And see what was the end of their device! We destroyed them and their whole people:
68	53	27	and these their habitations remain empty, because of the injustice which they committed. Verily herein is a sign unto people who understand.					And for their sin these their houses are empty ruins: Verily in this is a sign to those who understand;
68	54	27	And we delivered those who believed, and feared God.					And we delivered those who believed and feared.
68	55	27	And remember Lot; when he said unto his people, Do ye commit a wickedness, though ye see the heinousness thereof?					And Lot, when he said to his people, "What! proceed ye to such filthiness with your eyes open?
68	56	27	Do ye approach lustfully unto men, leaving the women? Ye are surely an ignorant people.					What! come ye with lust unto men rather than to women? Surely ye are an ignorant people."
68	57	27	(XX.) But the answer of his people was no other than that they said, Cast the family of Lot out of your city: for they are men who preserve themselves pure from the crimes of which ye are guilty.					And the answer of his people was but to say, "Cast out the family of Lot from your city: they, forsooth, are men of purity!"
68	58	27	Wherefore we delivered him and his family, except his wife, whom we decreed to be one of those who remained behind to be destroyed.					So we rescued him and his family: but as for his wife, we decreed her to be of them that lingered:
68	59	27	And we rained on them a shower of stones: and dreadful was the shower which fell on those who had been warned in vain.d	d See chapter 7, p. 113, and chapter 11, p. 166.				And we rained a rain upon them, and fatal was the rain to those who had had their warning.
68	60	27	Say, Praise be unto GOD; and peace be upon his servants whom he hath chosen! Is GOD more worthy, or the false gods which they associate with him?					SAY: Praise be to God and peace be on His servants whom He hath chosen! Is God the more worthy or the gods they join with Him?
68	61	27	Is not he to be preferred, who hath created the heavens and the earth, and sendeth down rain for you from heaven, whereby we cause delicious groves to spring up? It is not in your power to cause the trees thereof to shoot forth. Is there any other god partner with the true GOD? Verily these are a people who deviate from the truth.					Is not He who hath made the Heavens and the Earth, and hath sent down rain to you from Heaven, by which we cause the luxuriant groves to spring up! It is not in your power to cause its trees to spring up! What! A god with God? Yet they find equals for Him!
68	62	27	Is not he more worthy to be adored, who hath established the earth, and hath caused rivers to flow through the midst thereof, and placed thereon immovable mountains, and set a bar between the two seas?e Is there any other god equal with the true GOD? Yet the greater part of them know it not.	e See chapter 25, p. 274. The word barzakh is not used here, but another of equivalent import.				Is not He, who hath set the earth so firm, and hath made rivers in its midst, and hath placed mountains upon it, and put a barrier between the two seas?11 What! a god with God? Yet the greater part of them have no knowledge!	11 Comp. Sura [lxvi.] xxv. 55.
68	63	27	Is not he more worthy who heareth the afflicted,f when he calleth upon him, and taketh off the evil which distressed him: and who hath made you the successors of your forefathers in the earth? Is there any other god who can be equalled with the true GOD? How few consider these things!	f Literally, Him who is driven by distress to implore GOD’S assistance.				Is not He the more worthy who answereth the oppressed when they cry to him, and taketh off their ills, and maketh you to succeed your sires on the earth? What! a god with God? How few bear these things in mind!
68	64	27	Is not he more worthy who directeth you in the dark paths of the land and of the sea; and who sendeth the winds driving abroad the clouds, as the forerunners of his mercy!g Is there any other god who can be equalled with the true God? Far be GOD from having those partners in his power, which ye associate with him.	g See chapter 7, p. 110, and chapter 25, p. 274.				Is not He, who guideth you in the darkness of the land and of the sea, and who sendeth forth the winds as the forerunners of His mercy? What! a god with God? Far from God be what ye join with Him!
68	65	27	Is not he more worthy, who produceth a creature, and after it hath been dead restoreth it to life; and who giveth you food from heaven and earth? Is there any other god with the true GOD, who doth this? Say, Produce your proof thereof, if ye speak truth.					Is not He, who created a Being, then reneweth it, and who supplieth you out of the Heaven and the Earth? What! a god with God? SAY: Bring forth your proofs if you speak the truth.
68	66	27	Say, None either in heaven or earth knoweth that which is hidden, besides GOD: neither do they understand					SAY: None either in the Heavens or in the Earth knoweth the unseen but God. And they know not
68	67	27	when they shall be raised.					When they shall be raised.
68	68	27	However, their knowledge attaineth some notion of the life to come:h yet they are in an uncertainty concerning the same; yea, they are blind as to the real circumstances thereof.	h Or the words may be translated thus: Yea, their knowledge faileth as to the life to come: yea, &c.				–Yet they have attained to a knowledge of the life to come:12–yet are they in doubt about it:–yet are they blind about it!	12 Lit. their knowledge attaineth to the next life.
68	69	27	And the unbelievers say, When we and our fathers shall have been reduced to dust, shall we be taken forth from the grave?					And the unbelievers say: "When we and our fathers have been dead shall we be taken forth?
68	70	27	Verily we have been threatened with this, both we and our fathers, heretofore. This is no other than fables of the ancients.					Of old have we been promised this, we and our sires of old it is but fables of the ancients."
68	71	27	Say unto them, pass through the earth, and see what hath been the end of the wicked.					SAY: Go ye through the land, and see what hath been the end of the wicked.
68	72	27	And be not thou grieved for them; neither be thou in any concern on account of the plots which they are contriving against thee.					And grieve not thou for them, nor be in distress at their devisings.
68	73	27	And they say, When will this threat be accomplished, if ye speak true?					And they say, "When will this promise be made good, if ye speak true?"
68	74	27	Answer, Peradventure some part of that punishment, which ye desire to be hastened may follow close behind you:					SAY: Haply a part of what ye desire to be hastened may be close behind you.
68	75	27	verily thy LORD is endued with indulgence towards mankind; but the greater part of them are not thankful.					And truly thy Lord is full of goodness towards men: But most of them are not thankful.
68	76	27	Verily thy LORD knoweth what their breasts conceal, and what they discover:					And thy Lord knoweth well what their breasts enshroud, and what they bring to light,
68	77	27	and there is nothing hidden in heaven or on earth, but it is written in a clear book.					And there is no secret thing in the Heaven or on the Earth, but it is in the clear Book.
68	78	27	Verily this Koran declareth unto the children of Israel most of those points concerning which they disagree:i	i Such as the comparing of GOD to sensible things, or to created beings: the removing all imperfections from the description of the Divine Being; the state of paradise and hell; the stories of Ezra and Jesus Christ, &c.1 1 Al Beidâwi.				Truly this Koran declareth to the children of Israel most things wherein they disagree:
68	79	27	and it is certainly a direction, and a mercy unto the true believers.					And it is certainly guidance and a mercy to the faithful.
68	80	27	Thy LORD will decide the controversy between them, by his definitive sentence: and he is the mighty, the wise.					Verily, by his wisdom will thy Lord decide between them: for He is the Mighty, the Knowing.
68	81	27	Therefore, put thy trust in GOD; for thou art in the manifest truth.					Put thou then thy trust in God: for thou hast clear truth on thy side.13	13 Lit. art on clear truth.
68	82	27	Verily thou shalt not make the dead to hear, neither shalt thou make the deaf to hear thy call to the true faith, when they retire and turn their backs:					Thou shalt not make the dead to hear; neither shalt thou make the deaf to hear the call, when they turn away backward;
68	83	27	neither shalt thou direct the blind to extricate themselves out of their error. Thou shalt make none to hear thee, except him who shall believe in our signs: and they are wholly resigned unto us.					Neither art thou the guide of the blind out of their errors: none truly shalt thou make to hear but those who believe our signs: and they are Muslims.
68	84	27	When the sentence shall be ready to fall upon them, we will cause a beastk to come forth unto them from out of the earth, which shall speak unto them:l verily men do not firmly believe in our signs.	k The Mohammedans call this beast, whose appearance will be one sign of the approach of the day of judgment, al Jassâsa, or the Spy. I have given the description of her elsewhere;2 to which should be added that she is to have two wings. 2 Prelim. Disc. Sec. IV. p. 62, &c. l Or, according to a different reading, viz., taclimohom instead of tocallimohom, who shall wound them.3 3 Vide ibid.				When the doom shall be ready to light upon them, we will cause a monster14 to come forth to them out of the earth, and cry to them "Verily men have not firmly believed our signs."	14 Al Jassaca, the Spy.
68	85	27	On the day of resurrection we will assemble, out of every nation, a company of those who shall have charged our signs with falsehood; and they shall be prevented from mixing together,					And on that day shall be gathered out of every nation a company of those who have gainsaid our signs, in separate bands;
68	86	27	until they shall arrive at the place of judgment. And God shall say unto them, Have ye charged my signs with falsehood, although ye comprehended them not with your knowledge. Or what is it that ye were doing?					Till they come before God, who will say, "Treated ye my signs as impostures, although ye embraced them not in your knowledge? or what is it that ye were doing?
68	87	27	And the sentence of damnation shall fall on them, for that they have acted unjustly: and they shall not speak in their own excuse.					And doom shall light upon them for their evil deeds, and nought shall they have to plead.
68	88	27	Do they not see that we have ordained the night, that they may rest therein, and the day giving open light? Verily herein are signs unto people who believe.					See they not that we have ordained the night that they may rest in it, and the day with its gift of light? Of a truth herein are signs to people who believe.
68	89	27	On that day the trumpet shall be sounded; and whoever are in heaven and on earth shall be struck with terror, except those whom GOD shall please to exempt therefrom:m and all shall come before him in humble guise.	m See the Prelim. Disc. Sect. IV. p. 65, &c. Some say the persons exempted from this general consternation will be the angels Gabriel, Michael, Israfil, and Izraël;1 others suppose them to be the virgins of paradise, and the angels who guard that place, and carry GOD’S throne;2 and others will have them to be the martyrs.3 1 Jallalo’ddin, al Beidâwi. 2 Idem. 3 Ebn Abbas.				On that day there shall be a blast on the trumpet, and all that are in the heavens, and all that the on the earth shall be terror-stricken, save him whom God pleaseth to deliver; and all shall come to him in humble guise.
68	90	27	And thou shalt see the mountains, and shalt think them firmly fixed; but they shall pass away, even as the clouds pass away. This will be the work of GOD, who hath rightly disposed all things: and he is well acquainted with that which ye do.		A Traveler’s Narrative, p. 33 link	EGB: thou shalt see the mountains which thou thinkest so solid passing away like the passing of the clouds		And thou shalt see the mountains, which thou thinkest so firm, pass away with the passing of a cloud! 'Tis the work of God, who ordereth all things! of all that ye do is He well aware.
68	91	27	Whoever shall have wrought righteousness, shall receive a reward beyond the desert thereof; and they shall be secure from the terror of that day;n	n That is, from the fear of damnation, and the other terrors which will disturb the wicked; not from the general terror or consternation before mentioned.				To him who shall present himself with good works, shall be a reward beyond their desert,15 and they shall be secure from the terror on that day;	15 Or, shall derive advantage from them.
68	92	27	but whoever shall have wrought evil, shall be thrown on their faces into hell fire. Shall ye receive the reward of any other than of that which ye shall have wrought?					And they who shall present themselves with evil shall be flung downward on their faces into the fire. Shall ye be rewarded but as ye have wrought?
68	93	27	Verily I am commanded to worship the LORD of this territory of Mecca, who hath sanctified the same: unto him belong all things. And I am commanded to be a Moslem,					SAY: Specially am I commanded to worship the Lord of this land, which He hath sanctified. All things are His: and I am commanded to be one of those who surrender them to God (a Muslim)
68	94	27	and to rehearse the Koran: he who shall be directed thereby will be directed to his own advantage;					And to recite the Koran: and whoever is rightly guided, assuredly will be rightly guided to his own behoof.
68	95	27	and to him who shall go astray, say, Verily I am a warner only. And say, Praise be unto GOD! he will show you his signs,o and ye shall know them: and thy LORD is not regardless of that which they do.	o viz., The successes of the true believers against the infidels, and particularly the victory of Bedr				And as to him who erreth, SAY, I truly am a warner only.And SAY, Praise be to God! He will shew you His signs, and ye shall acknowledge them: and of what ye do, thy Lord is not regardless.
79	0	28
79	0	28
79	0	28	CHAPTER XXVIII.					SURA XXVIII.–THE STORY [LXXIX.]
79	0	28	ENTITLED, THE STORY;p REVEALED AT MECCA.q	p The title is taken from the 26th verse, where Moses is said to have related the story of his adventures to Shoaib. q Some except a verse towards the latter end, beginning with these words: He who hath given thee the Korân for a rule of faith and practice, &c.				MECCA.–88 Verses
79	0	28	IN THE NAME OF THE MOST MERCIFUL GOD.					In the Name of God, the Compassionate, the Merciful
79	1	28	T. S. M.r THESE are the signs of the perspicuous book.	r See the Prelim. Disc. Sect. III. p. 46.				TA. SIN. MIM.1 These are the signs of the lucid Book.	1 See Sura lxviii. 1, p. 32.
79	2	28	We will dictate unto thee, O Mohammed, some parts of the history of Moses and Pharaoh, with truth; for the sake of people who believe.					We will recite to thee portions of the History of Moses and Pharaoh with truth, for the teaching of the faithful.
79	3	28	Now Pharaoh lifted himself up in the land of Egypt; and he caused his subjects to be divided into parties;s he weakened one party of them,t by slaying their male children, and preserving their females alive; for he was an oppressor.	s i.e., Either into companies, that they might the better attend his order and perform the services he exacted of them; or into opposite factions, to prevent their attempting anything against them, to deliver themselves from his tyranny.1 1 Al Beidâwi. t viz., The Israelites.				Now Pharaoh lifted himself up in the earth, and divided his people into parties: one portion of them he brought low–He slew their male children, and let their females only live; for he was one of those who wrought disorders.
79	4	28	And we were minded to be gracious unto those who were weakened in the land, and to make them models of religion; and to make them the heirs of the wealth of Pharaoh and his people,u	u See chapter 26, p. 278.	Kitáb-i-Íqán, part II, paragraph 155, p. 146 link Tablets of the Divine Plan (within pp. 29-37, 6 To the Bahá'ís of United States and Canada) link	And We desire to show favour to those who were brought low in the land, and to make them spiritual leaders among men, and to make of them Our heirs. O: And We desire to show favor to those who were brought low in the land, and to make them spiritual leaders among men, and to make of them Our heirs.		And we were minded to shew favour to those who were brought low in the land, and to make them spiritual chiefs,2 and to make them Pharaoh's heirs,	2 Lit. Imâms.
79	5	28	and to establish a place for them in the earth; and to show Pharaoh and Haman,x and their forces, that destruction of their kingdom and nation by them, which they sought to avoid.y	x This name is given to Pharaoh’s chief minister; from whence it is generally inferred that Mohammed has here made Haman, the favourite of Ahasuerus king of Persia, and who indisputably lived many ages after Moses, to be that prophet’s contemporary. But how probable soever this mistake may seem to us, it will be very hard, if not impossible, to convince a Mohammedan of it; for, as has been observed in a parallel case,2 two very different persons may bear the same name.3 2 See p. 34, note x. 3 Vide Reland. de Rel Moham. p. 217. y For Pharaoh had either dreamed, or been told by some diviners, that one of the Hebrew nation should be the ruin of his kingdom; which prophecy is supposed to have been the occasion of his cruelty to them.4 This circumstance is owing to the invention of the Jews.5 4 See cap. 7, p. 117. 5 Vide Shalshel. hakkab, p. 11. et R. Eliez. pirke, c. 48				And to stablish them in the land;3 and to make Pharaoh and Haman and their hosts, the eye-witnesses of what they dreaded from them.	3 Comp. [xci.] ii. 58.
79	6	28	And we directed the mother of Moses by revelation, saying, give him suck: and if thou fearest for him, cast him into the river; and fear not, neither be afflicted; for we will restore him unto thee, and will appoint him one of our apostles.z	z It is related that the midwife appointed to attend the Hebrew women, terrified by a light which appeared between the eyes of Moses at his birth, and touched with an extraordinary affection for the child, did not discover him to the officers, so that his mother kept him in her house, and nursed him three months; after which it was impossible for her to conceal him any longer, the king then giving orders to make the searches more strictly.6 6 Al Beidâwi. See the notes to cap. 20, p. 235.				And we said by revelation to the mother of Moses, "Give him suck; and if thou fearest for him, launch him on the sea; and fear not, neither fret; for we will restore him to thee, and make him one of the apostles."
79	7	28	And when she had put the child in the ark, and had cast it into the river, the family of Pharaoh took him up; providence designing that he should become an enemy, and a sorrow unto them. Verily Pharaoh and Haman, and their forces were sinners.					And Pharaoh's family took him up to be a foe and a sorrow to them, for sinners were Pharaoh and Haman and their hosts!
79	8	28	And the wife of Pharaoh said, This child is a delight of the eye to me, and to thee:a kill him not; peradventure it may happen that he may be serviceable unto us; or we may adopt him for our son. And they perceived not the consequence of what they were doing.	a This sudden affection or admiration was raised in them either by his uncommon beauty, or by the light which shone on his forehead, or because, when they opened the ark, they found him sucking his thumb, which supplied him with milk.7 7 Idem, Jallalo’ddin.				And Pharaoh's wife said, "Joy of the eye4 to me and thee! put him not to death: haply he will be useful to us, or we may adopt him as a son." But they knew not what they did.	4 That is, This child will be a comfort to us. See Sura [lviii.] xix. 26.
79	9	28	And the heart of the mother of Moses became oppressed with fear; and she had almost discovered him, had we not armed her heart with constancy, that she might be one of those who believe the promises of God.					And the heart of Moses' mother became a blank through fear: and almost had she discovered him, but that we girt up her heart with constancy, in order that she might be one of those who believe.
79	10	28	And she said unto his sister, Follow him. And she watched him at a distance; and they perceived it not.					She said to his sister, "Follow him." And she watched him from afar: and they perceived it not.
79	11	28	And we suffered him not to take the breasts of the nurses who were provided before his sister came up;b and she said, Shall I direct you unto some of his nation, who may nurse him for you, and will be careful of him?	b See chapter 20, p. 235.				And we caused him to refuse the nurses,5 until his sister came and said, Shall I point out to you the family of a house that will rear him for you, and will be careful of him?	5 "Why must the nurse be a Hebrew woman? (Ex. ii. 7.) This shews that he refused the breast of all the Egyptian women. For the Holy, blessed be He, had said, Shall the mouth that is to speak with me suck an unclean thing?" Sotah. xii. 2.
79	12	28	And, at their desire, she brought his mother to them. So we restored him to his mother, that her mind might be set at ease, and that she might not be afflicted; and that she might know that the promise of GOD was true: but the greater part of mankind know not the truth.					So we restored him to his mother, to be the joy of her eyes, and that she might not fret, and that she might know that the promise of God was true. But most men knew it not.
79	13	28	And when Moses had attained his age of full strength, and was become a perfect man, we bestowed on him wisdom and knowledge: and thus do we reward the upright.					And when he had reached his age of strength, and had become a man, we bestowed on him wisdom and knowledge; for thus do we reward the righteous.
79	14	28	And he went into the city, at a time when the inhabitants thereof observed not what passed in the streets:c and he found therein two men fighting; the one being of his own party, and the other of his enemies.d And he who was of his party begged his assistance against him who was of the contrary party; and Moses struck him with his fist, and slew him: but being sorry for what had happened, he said, This is of the work of the devil;e for he is a seducing and an open enemy.	c viz., At noon; at which time it is usual in those countries for people to retire to sleep; or, as others rather suppose, a little within night. d i.e., The one being an Israelite of his own religion and nation, and the other an idolatrous Egyptian. e Mohammed allows that Moses killed the Egyptian wrongfully; but, to excuse it, supposes that he struck him without designing to kill him.				And he entered a city at the time when its inhabitants would not observe him,6 and found therein two men fighting: the one, of his own people; the other, of his enemies. And he who was of his own people asked his help against him who was of his enemies. And Moses smote him with his fist and slew him. Said he, "This is a work of Satan; for he is an enemy, a manifest misleader."	6 Lit. in the time of neglect on the part of its people, i.e. at the hour of the noon sleep.
79	15	28	And he said, O LORD, verily I have injured my own soul: wherefore forgive me. So God forgave him; for he is ready to forgive, and merciful.					He said, "O my Lord, I have sinned to mine own hurt:7 forgive me." So God forgave him; for He is the Forgiving, the Merciful.	7 Lit. I have acted unjustly to my soul.
79	16	28	He said, O LORD, by the favors with which thou hast favored me, I will not be an assistant to the wicked for the future.					He said, "Lord, because thou hast showed me this grace, I will never again be the helper of the wicked."
79	17	28	And the next morning he was afraid in the city, and looked about him, as one apprehensive of danger: and behold, he whom he had assisted the day before cried out unto him for help a second time. But Moses said unto him, Thou art plainly a quarrelsome fellow.					And in the city at noon he was full of fear, casting furtive glances round him: and lo! the man whom he had helped the day before, cried out to him again for help. Said Moses to him, "Thou art plainly a most depraved person."
79	18	28	And when he sought to lay hold on him who was an enemy unto them both, he said, O Moses, dost thou intend to kill me, as thou killedst a man yesterday?f Thou seekest only to be an oppressor in the earth, and seekest not to be a reconciler of quarrels.	f Some suppose these words to have been spoken by the Israelite, who, because Moses had reprimanded him, imagined he was going to strike him; and others, by the Egyptian, who either knew or suspected that Moses had killed his countryman the day before.				And when he would have laid violent hands on him who was their common foe, he said to him, "O Moses, dost thou desire to slay me, as thou slayedst a man yesterday? Thou desirest only to become a tyrant in this land, and desirest not to become a peacemaker."
79	19	28	And a certain mang came from the farther part of the city, running hastily, and said, O Moses, verily the magistrates are deliberating concerning thee, to put thee to death: depart therefore; I certainly advise thee well.	g This person, says the tradition, was an Egyptian, and Pharaoh’s uncle’s son, but a true believer; who, finding that the king had been informed of what Moses had done, and designed to put him to death, gave him immediate notice to provide for his safety by flight.	Kitáb-i-Íqán, part I, paragraph 57, p. 54 link	O Moses! of a truth, the chiefs take counsel to slay Thee		But a man came running up from the city's end. He said, "O Moses, of a truth, the nobles consult to slay thee–Begone then–I counsel thee as a friend."
79	20	28	Wherefore he departed out of the city in great fear, looking this way and that, lest he should be pursued. And he said, O LORD, deliver me from the unjust people.					So forth he went from it in fear, looking warily about him. He said, "O Lord, deliver me from the unjust people."
79	21	28	And when he was journeying towards Madian, he said, Peradventure my LORD will direct me in the right way.h	h For Moses knew not the way, and coming to a place where three roads met, committed himself to the guidance of GOD, and took the middle road, which was the right; providence likewise so ordering it, that his pursuers took the other two roads, and missed him.1 Some say he was led by an angel in the appearance of a traveller.2 1 Al Beidâwi. 2 Jallalo’ddin.				And when he was journeying toward Madian, he said, "Haply my Lord will direct me in an even path."
79	22	28	And when he arrived at the water of Madian, he found about the well a company of men, who were watering their flocks.					And when he arrived at the water of Madian, he found at it a company of men watering.
79	23	28	And he found, besides them, two women, who kept off their sheep at a distance. And he said unto them, What is the matter with you? They answered, We shall not water our flock, until the shepherds shall have driven away theirs; for our father is an old man, stricken in years.					And he found beside them, two women8 keeping back their flock: "Why do ye," said he, "thus?" They said "We shall not water till the shepherds shall have driven off; for our father is very aged."	8 Comp. Ex. ii. 16, 17, where the daughters are said to be seven.
79	24	28	So Moses watered their sheep for them;i and afterwards retired to the shade, saying, O LORD, verily I stand in need of the good which thou shalt send down unto me.	i By rolling away a stone of a prodigious weight, which had been laid over the mouth of the well by the shepherds, and required no less than seven men (though some name a much larger number) to remove it.1 1 Idem, interp. Yahya.				So he watered for them–then retired to the shade and said, "O my Lord, of the good thou hast caused me to meet with I stand in need."9	9 That is, of a wife.
79	25	28	And one of the damselsk came unto him, walking bashfully, and said, My father calleth thee, that he may recompense thee for the trouble which thou hast taken in watering our sheep for us. And when he was come unto Shoaib, and had told him the story of his adventures, he said unto him, Fear not: thou hast escaped from unjust people.	k This was Sefûra (or Zipporah) the elder, or, as others suppose, the younger daughter of Shoaib, whom Moses afterwards married.				And one of them came to him, walking bashfully. Said she, "My father calleth thee, that he may pay thee wages for thy watering for us." And when he came to him and had told him his STORY, "Fear not," said he, "thou hast escaped from an unjust people."
79	26	28	And one of the damsels said, My father, hire him for certain wages: the best servant thou canst hire is an able and trusty person.l	l The girl, being asked by her father how she knew Moses deserved this character, told him that he had removed the vast stone above mentioned without any assistance, and that he looked not in her face, but held down his head till he heard her message, and desired her to walk behind him, because the wind ruffled her garments a little, and discovered some part of her legs.2 2 Idem.				One of them said, "O my father, hire him: for the best thou canst hire is the strong, the trusty."
79	27	28	And Shoaib said unto Moses, Verily I will give thee one of these my two daughters in marriage, on condition that thou serve me for hire eight years; and if thou fulfil ten years, it is in thine own breast; for I seek not to impose a hardship on thee: and thou shalt find me, if GOD please, a man of probity.					He said, "Truly to one of these my two daughters I desire to marry thee, if for eight years thou wilt be my hired servant:10 and if thou fulfil ten, it shall be of thine own accord, for I wish not to deal hardly with thee. Thou wilt find me, if God will, one of the upright."	10 The compact (Gen. xxix. 15-39) between Laban and Jacob must have been present to the mind of Muhammad when composing this tale.
79	28	28	Moses answered, Let this be the covenant between me and thee: whichsoever of the two terms I shall fulfil let it be no crime in me if I then quit thy service; and GOD is witness of that which we say.					He said, "Be it so between me and thee: Whichever of the two terms I fulfil, there will be no injustice to me. And God is witness of what we say."
79	29	28	And when Moses had fulfilled the term,m and was journeying with his family towards Egypt, he saw fire on the side of Mount Sinai. And he said unto his family, Tarry ye here; for I see fire: peradventure I may bring you thence some tidings of the way,n or at least a brand out of the fire, that ye may be warmed.	m viz., The longest terms of ten years. The Mohammedans say, after the Jews,3 that Moses received from Shoaib the rod of the prophets (which was a branch of a myrtle of paradise, and had descended to him from Adam) to keep off the wild beasts from his sheep; and that this was the rod with which he performed all those wonders in Egypt. 3 Vide Shals. hakkab. p. 12. R. Eliez. pirke, c. 40, &c. n See chapter 20, p. 234.	Bahá’í Prayers (6th prayer under “Triumph of the Cause”) by ‘Abdu’l-Bahá link	cf. O: Verily have we perceived a fire on the slope of Mount Sinai.		And when Moses had fulfilled the term, and was journeying with his family, he perceived a fire on the mountain side. He said to his family, "Wait ye, for I perceive a fire. Haply I may bring you tidings from it, or a brand from the fire to warm you."
79	30	28	And when he was come thereto, a voice cried unto him from the right side of the valley, in the sacred bottom, from the tree, saying, O Moses, verily I am GOD, the LORD of all creatures:					And when he came up to it, a Voice cried to him11 out of the bush from the right side of the valley in the sacred hollow, "O Moses, I truly am God, the Lord of the Worlds:	11 Lit. he was cried to. According to Muhammad, Moses had resolved to quit Madian previously to the Vision of the Bush, which, according to Ex. iii., was the real occasion.
79	31	28	cast down now thy rod. And when he saw it that it moved, as though it had been a serpent, he retreated and fled, and returned not. And God said unto him, O Moses, draw near, and fear not; for thou art safe.					Throw down now thy rod." And when he saw it move as though it were a serpent, he retreated and fled and returned not. "O Moses," cried the Voice, "draw near and fear not, for thou art in safety.
79	32	28	Put thy hand into thy bosom, and it shall come forth white, without any hurt: and draw back thy hando unto thee which thou stretchest forth for fear. These shall be two evident signs from thy LORD, unto Pharaoh and his princes; for they are a wicked people.	o LIterally, thy wing: the expression alludes to the action of birds, which stretch forth their wings to fly away when they are frighted, and fold them together again when they think themselves secure.4 4 Al Beidâwi.	The Secret of Divine Civilization, p. 51 link			Put thy hand into thy bosom; it shall come forth white, but unharmed: and draw back thy hand12 to thee without fear. These shall be two signs from thy Lord to Pharaoh and his nobles; for they are a perverse people."	12 Lit. thy wing.
79	33	28	Moses said, O LORD, verily I have slain one of them; and I fear they will put me to death:					He said, "O my Lord! truly I have slain one of them, therefore fear I lest they slay me.
79	34	28	but my brother Aaron is of a more eloquent tongue than I am; wherefore send him with me for an assistant, that he may gain me credit; for I fear lest they accuse me of imposture.					My brother Aaron is clearer of speech than I. Send him, therefore, with me as a help, and to make good my cause, for I fear lest they treat me as an impostor."
79	35	28	God said, We will strengthen thine arm by thy brother, and we will give each of you extraordinary power, so that they shall not come up to you, in our signs. Ye two, and whoever shall follow you, shall be the conquerors.					He said, "We will strengthen thine arm with thy brother, and we will give power unto you both, and they shall not equal you in our signs. Ye twain and they who shall follow you, shall gain the day."
79	36	28	And when Moses came unto them with our evident signs, they said, This is no other than a deceitful piece of sorcery: neither have we heard of anything like this among our forefathers.					And when Moses came to him with our demonstrative signs they said, "This is nought but magical device. We never heard the like among our sires of old."
79	37	28	And Moses said, My LORD best knoweth who cometh with a direction from him; and who shall have success in this life, as well as the next: but the unjust shall not prosper.					And Moses said, "My Lord best knoweth on whom He hath bestowed His guidance, and whose shall be the recompense of the abode of Paradise. Verily, the wicked shall not prosper."
79	38	28	And Pharaoh said, O princes, I did not know that ye had any other god besides me.p Wherefore do thou, O Haman, burn me clay into bricks; and build me a high tower,q that I may ascend unto the GOD of Moses: for I verily believe him to be a liar.	p See chapter 26, p. 277. q It is said that Haman, having prepared bricks and other materials, employed no less than fifty thousand men, besides labourers, in the building; which they carried to so immense a height that the workmen could no longer stand on it: that Pharaoh, ascending this tower, threw a javelin towards heaven, which fell back again stained with blood, whereupon he impiously boasted that he had killed the GOD of Moses; but at sunset GOD sent the angel Gabriel, who, with one stroke of his wing, demolished the tower, a part whereof, falling on the king’s army, destroyed a million of men.5 5 Al Zamakhshari.				And Pharaoh said, "O ye nobles, ye have no other God that I know of but myself. Burn me then, Haman, bricks of clay,13 and build me a tower that I may mount up to the God of Moses, for in sooth, I deem him a liar."	13 Lit. kindle upon the clay. Comp. [lxxviii.] xl. 38-49. "He (Pharaoh) said to them: From the first have ye spoken an untruth, for Lord of the Worlds am I. I created myself and the Nile, as it is said (Ez. xxix. 3), 'My river is mine own and I have made it for myself."' (E.T.) Mid. Rab. on Ex. Par. 5.
79	39	28	And both he and his forces behaved themselves insolently and unjustly in the earth; and imagined that they should not be brought before us to be judged.					And he and his hosts behaved themselves proudly and unjustly on the earth, and thought that they should never be brought back to us.
79	40	28	Wherefore we took him and his forces, and cast them into the sea. Behold, therefore, what was the end of the unjust.					But we seized on him and his hosts and cast them into the sea: Behold, then, the end of the wrongful doers:
79	41	28	And we made them deceitful guides, inviting their followers to hell fire; and on the day of resurrection they shall not be screened from punishment.					And we made them imâms who invite to the fire of hell, and on the day of Resurrection they shall not be helped.
79	42	28	We pursued them with a curse in this life; and on the day of resurrection they shall be shamefully rejected.					We followed them with a curse in this world, and covered shall they be with shame on the day of Resurrection.
79	43	28	And we gave the book of the law unto Moses, after he had destroyed the former generations, to enlighten the minds of men, and for a direction, and a mercy; that peradventure they might consider.					And after we had destroyed the former generations, we gave the book of the Law to Moses for man's enlightening, and a guidance and a mercy, that haply they might reflect.
79	44	28	Thou, O prophet, wast not on the west side of Mount Sinai, when we delivered Moses his commission: neither wast thou one of those who were present at his receiving it:					And thou wast not on the western slope of Sinai when we laid his charge on Moses, nor wast thou one of the witnesses;
79	45	28	but we raised up several generations after Moses; and life was prolonged unto them. Neither didst thou dwell among the inhabitants of Madian, rehearsing unto them our signs; but we have sent thee fully instructed in every particular.					But we raised up generations after Moses, men whose days were lengthened;14 neither didst thou dwell among the inhabitants of Madian to rehearse to them our signs, but we sent Apostles to them.15	14 So that the oral traditions would be easily handed down. 15 Or, yet have we sent thee as an Apostle to them.
79	46	28	Nor wast thou present on the side of the mount, when we called unto Moses; but thou art sent as a mercy from thy LORD; that thou mightest preach unto a people to whom no preacher hath come before thee,r that peradventure they may be warned;	r That is, to the Arabians; to whom no prophet had been sent, at least since Ismael.				Nor wast thou on the slope of Sinai when we called to Moses, but it is of the mercy of thy Lord that thou warnest a people, to whom no warner had come before thee, to the intent that they should reflect:
79	47	28	and lest, if a calamity had befallen them, for that which their hands had previously committed, they should have said, O LORD, since thou hast not sent an apostle unto us, that we might follow thy signs, and become true believers, are we not excusable?					And that they should not say when a calamity shall befal them for their previous handy work, "O our Lord! why hast thou not sent an Apostle to us? Then we should have followed thy signs and have been of the believers."
79	48	28	Yet when the truth is come unto them from before us, they say, Unless he receive the same power to work miracles as Moses received, we will not believe. Have they not likewise rejected the revelation which was heretofore given unto Moses? They say, Two cunning imposturess have mutually assisted one another: and they say, Verily we reject them both.	s viz., The Pentateuch and the Korân. Some copies read, Two impostors, meaning Moses and Mohammed.				Yet when the truth came to them from our very presence, they said, "Unless the like powers be given to him that were given to Moses. . . ."16 But did they not disbelieve in what of old was given to Moses? They said, "Two works of sorcery17 have helped each other;" and they said, "We disbelieve them both."	16 Supply, we will not believe. 17 That is, the Pentateuch and the Koran.
79	49	28	Say, Produce therefore a book from GOD, which is more right than these two, that I may follow it; if ye speak truth.					SAY: Bring then a Book from before God which shall be a better guide than these, that I may follow it; if ye speak the truth.
79	50	28	But if they return thee no answer, know that they only follow their own desires: and who erreth more widely from the truth than he who followeth his own desire, without a direction from GOD? Verily GOD directeth not the unjust people.					And if they answer thee not, then know that verily they are following their own caprices: and who goeth more widely astray than he who followeth his own caprice without guidance from God? for God guideth not the wicked.
79	51	28	And now have we caused our word to come unto them, that they may be admonished.					And now have we caused our word to come unto them, that they may be warned:
79	52	28	They unto whom we have given the scriptures which were revealed before it, believe in the same;					They18 to whom we gave the Scriptures before IT, do in IT believe.	18 The Meccan Jews and Christians who had formerly embraced Islam, and could now affirm that they had always held the same faith. This passage could not have been written after Muhammad's experience of Jewish unbelief at Medina.
79	53	28	and when it is read unto them, say, We believe therein; it is certainly the truth from our LORD: verily we were Moslems before this.t	t Holding the same faith in fundamentals, before the revelation of the Korân, which we receive because it is consonant to the scriptures, and attested to by them. The passage intends those Jews and Christians who had embraced Mohammedism.				And when it is recited to them they say, "We believe in it, for it is the truth from our Lord. We were Muslims before it came."
79	54	28	These shall receive their reward twice,u because they have persevered, and repel evil by good, and distribute alms out of that which we have bestowed on them;	u Because they have believed both in their own scriptures and in the Korân.				Twice shall their reward be given them, for that they suffered with patience, and repelled evil with good, and gave alms out of that with which we provided them.
79	55	28	and when they hear vain discourse, avoid the same, saying, We have our works, and ye have your works; peace be on you;x we covet not the acquaintance of the ignorant.	x See chap. 25, p. 275, note d.				And when they hear light discourse they withdraw from it, and say, "Our works for us and your works for you! Peace be on you! We are not in quest of fools!"
79	56	28	Verily thou canst not direct whom thou wilt: but GOD directeth whom he pleaseth; and he best knoweth those who will submit to be directed.					Thou truly canst not guide whom thou desirest; but God guideth whom He will; and He best knoweth those who yield to guidance.
79	57	28	The Meccans say, If we follow the same direction with thee, we shall be forcibly expelled our land.y Have we not established for them a secure asylum,z to which fruits of every sort are brought, as a provision for our bounty? but the greater part of them do not understand.	y This objection was made by Al Hareth Ebn Othmân Ebn Nawfal Ebn Abd Menâf, who came to Mohammed and told him that the Koreish believed he preached the truth, but were apprehensive that if they made the Arabs their enemies by quitting their religion, they would be obliged likewise to quit Mecca, being but a handful of men, in comparison to the whole nation.1 1 Al Beidâwi. z By giving them for their habitation the sacred territory of Mecca, a place protected by GOD, and reverenced by man.				But they say, "If we follow the way in which thou art guided,19 we shall be driven from our country." But have we not established for them a sacred secure precinct, to which fruits of every kind, our gift for their support, are gathered together? But most of them have no knowledge.	19 Lit. the guidance with thee.
79	58	28	How many cities have we destroyed, whose inhabitants lived in ease and plenty? and these their dwellings are not inhabited after them, unless for a little while;a and we were the inheritors of their wealth.b	a That is, for a day, or a few hours only, while travellers stay there to rest and refresh themselves; or, as the original may also signify, unless by a few inhabitants: some of those ancient cities and dwellings being utterly desolate, and others thinly inhabited. b There being none left to enjoy it after them.				And how many cities have we destroyed that flourished in wanton ease! And these their dwellings have not been inhabited since their time save by a few, and it is we who became their heirs.
79	59	28	But thy LORD did not destroy those cities, until he had sent unto their capital an apostle, to rehearse our signs unto them: neither did we destroy those cities, unless their inhabitants were injurious to their apostle.					But thy Lord did not destroy the cities till He had sent an apostle to their mother-city to rehearse our signs to its people: nor did we destroy the cities unless its people were unjust.
79	60	28	The things which are given you are the provisions of this present life, and the pomp thereof; but that which is with GOD is better and more durable: will ye not therefore understand?					And all that hath been bestowed on you is merely for enjoyment and pomp of this life present: but that which is with God is better and more lasting. Will ye not be wise?
79	61	28	Shall he then, unto whom we have promised an excellent promise of future happiness, and who shall attain the same, be as he on whom we have bestowed the provision of this present life, and who, on the day of resurrection, shall be one of those who are delivered up to eternal punishment?					Shall he then to whom we have promised a goodly promise and who obtaineth it, be as he on whom we have bestowed the enjoyments of this life present, and who on the day of Resurrection shall be brought up for punishment?
79	62	28	On that day God shall call unto them, and shall say, Where are my partners, which ye imagined to be so?					On that day will God cry to them and say, "Where are my companions, as ye supposed them?"
79	63	28	And they upon whom the sentence of damnation shall be justly pronounced shall answer, These, O LORD, are those whom we seduced: but now we clearly quit them, and turn unto thee. They did not worship us, but their own lusts.c	c See chap. 10, p. 153.				They on whom doom shall be justly pronounced will say, "O our Lord! these are they whom we led astray: we led them astray even as we had been led astray ourselves: Thou hast no cause of blame against us: It was not we whom they worshipped.20	20 But their own imaginations and passions.
79	64	28	And it shall be said unto the idolaters, Call now upon those whom ye associated with God: and they shall call upon them, but they shall not answer them; and they shall see the punishment prepared for them, and shall wish that they had submitted to be directed.					And it shall be said, "Call now on those whom ye made God's companions:" and they shall call on them, but they will not answer them. And they shall see the punishment, and wish that they had been guided aright.
79	65	28	On that day, God shall call unto them, and shall say, What answer did ye return to our messengers?					And on that day shall God call to them and say, "How answered ye the apostles?"
79	66	28	But they shall not be able to give an account thereof on that day;d neither shall they ask one another for information.	d Literally, The account thereof shall be dark unto them; for the consternation they shall then be under, will render them stupid, and unable to return an answer.				But on that day they shall be too blinded with confusion to give an account,21 nor shall they ask it of one another.	21 Lit. the account shall be blind or dark to them. Sie werden vor Bestürzung keine Rechenschaft geben. Ullm.
79	67	28	Howbeit whoso shall repent and believe, and shall do that which is right, may expect to be happy.					Yet as to him who shall turn to God and believe and do the thing that is right, it may come to pass that he shall be among the happy.
79	68	28	Thy LORD createth what he pleaseth; and chooseth freely: but they have no free choice. Praise be unto GOD; and far be he removed from the idols which they associate with him!					And thy Lord createth what he will and hath a free choice. But they, the false gods, have no power to choose. Glory be to God! and high let him be exalted above those whom they associate with him.
79	69	28	Thy LORD knoweth both the secret malice which their breasts conceal, and the open hatred which they discover.					And thy Lord knoweth what their breasts conceal and what they bring to light.
79	70	28	He is GOD; there is no GOD but he. Unto him is the praise due, both in this life and in that which is to come: unto him doth judgment belong; and before him shall ye be assembled at the last day.					And He is God! There is no god but He! His, all praise in this life and in the next, and His the power supreme,22 and to Him shall ye be brought back!	22 Potestas judiciaria. Mar. Richteramt. Ullm.
79	71	28	Say, What think ye? If GOD should cover you with perpetual night, until the day of resurrection; what god, besides GOD, would bring you light? Will ye not therefore hearken?					SAY: What think ye? If God should enshroud you with a long night until the day of resurrection, what god beside God would bring you light? Will ye not then hearken?
79	72	28	Say, What think ye? If GOD should give you continual day, until the day of resurrection; what god, besides GOD, would bring you night, that ye might rest therein? Will ye not therefore consider?					SAY: What think ye? If God should make it one long day for you until the day of resurrection, what god but God could bring you the night in which to take your rest? Will ye not then see?
79	73	28	Of his mercy he hath made for you the night and the day, that ye may rest in the one, and may seek to obtain provision for yourselves of his abundance, by your industry, in the other; and that ye may give thanks.					Of His mercy he hath made for you the night that ye may take your rest in it; and the day that ye may seek what ye need out of his bounteous supplies, and that ye may give thanks.
79	74	28	On a certain day God shall call unto them, and shall say, Where are my partners, which ye imagined to share the divine power with me?					One day God will call to them and say, "Where are my companions as ye supposed them?
79	75	28	And we will produce a witness out of every nation,e and will say, Bring hither your proof of what ye have asserted. And they shall know that the right is GOD'S alone; and the deities which they have devised shall abandon them.	e viz., The prophet who shall have been sent to each nation.				And we will bring up a witness out of every nation and say, "Bring your proofs." And they shall know that the truth is with God alone, and the gods of their own devising shall desert them.
79	76	28	Karûn was of the people of Moses;f but he behaved insolently towards them: for we had given him so much treasure, that his keys would have loaded several strong men.g When his people said unto him, Rejoice not immoderately; for GOD loveth not those who rejoice in their riches immoderately:	f The commentators say, Karûn was the son of Yeshar (or Izhar), the uncle of Moses, and, consequently, make him the same with the Korah of the scriptures. This person is represented by them as the most beautiful of the Israelites, and so far surpassing them all in opulency that the riches of Karûn have become a proverb. The Mohammedans are indebted to the Jews for this last circumstance, to which they have added several other fables; for they tell us that he built a large palace overlaid with gold, the doors whereof were of massy gold; that he became so insolent because of his immense riches, as to raise a sedition against Moses, though some pretend the occasion of his rebellion to have been his unwillingness to give alms, as Moses had commanded; that one day, when that prophet was preaching to the people, and, among other laws which he published, declared that adulterers should be stoned, Karûn asked him what if he should be found guilty of the same crime? To which Moses answered, that in such case he would suffer the same punishment; and thereupon Karûn produced a harlot, whom he had hired to swear that Moses had lain with her, and charged him publicly with it; but on Moses adjuring the woman to speak the truth, her resolution failed her, and she confessed that she was suborned by Karûn to accuse him wrongfully; that then God directed Moses, who had complained to him of this usage, to command the earth what he pleased, and it should obey him; whereupon he said, O earth swallow them up! and that immediately the earth opened under Karûn and his confederates, and swallowed them up, with his palace and all his riches.1 There goes a tradition, that as Karûn sank gradually into the ground, first to his knees, then to his waist, then to his neck, he cried out four several times, O Moses, have mercy on me! but that Moses continued to say, O earth, swallow them up, till at last he wholly disappeared; upon which GOD said to Moses, Thou hast no mercy on Karûn, though he asked pardon of thee four times; but I would have had compassion on him if he had asked pardon of me but once.2 1 Abulfeda, Jallalo’ddin, al Beidâwi, &c. 2 Al Beidâwi. Vide D’Herbel. Bibl. Orient. Art. Carun. g The original word properly signifies any number of persons from ten to forty. Some pretend these keys were a sufficient load for seventy men; and Abulfeda says forty mules used to be employed to carry them.				Now Korah23 was of the people of Moses: but he behaved haughtily toward them; for we had given him such treasure that its keys would have burdened a company of men of strength. When his people said to him, "Exult not, for God loveth not those who exult;	23 Ar. Karun. "Joseph concealed three treasures in Egypt, one of which became known to Korah . . . the keys of Korah's treasure chambers were a burden for 300 white mules." Midr. Jalkut on Eccl. v. 12, "Riches kept for the owners thereof to their hurt,"–which may have furnished Muhammad with the nucleus of this story. Compare also Tract. Psachim. fol. 119 a.
79	77	28	but seek to attain by means of the wealth which GOD hath given thee, the future mansion of paradise.h And forget not thy portion in this world; but be thou bounteous unto others, as GOD hath been bounteous unto thee; and seek not to act corruptly in the earth; for GOD loveth not the corrupt doers.	h This passage is parallel to that in the New Testament, Make to yourselves friends of the mammon of unrighteousness; that when ye fail, they may receive you into everlasting habitations.3 3 Luke xvi. 9.				But seek, by means of what God hath given thee, to attain the future Mansion; and neglect not thy part in this world, but be bounteous to others as God hath been bounteous to thee, and seek not to commit excesses on the earth; for God loveth not those who commit excesses:"
79	78	28	He answered, I have received these riches, only because of the knowledge which is with me.i Did he not know that GOD had already destroyed, before him, several generations, who were mightier than he in strength, and had amassed more abundance of riches? And the wicked shall not be asked to discover their crimes.	i For some say he was the most learned of all the Israelites, and the best versed in the law, after Moses and Aaron; others pretend he was skilled in chemistry, or in merchandising, or other arts of gain, and others suppose (as the Jews also fable4) that he found out the treasures of Joseph in Egypt.5 4 Vide R. Ghedal, Shalsh. hakkab. p. 13.				He said, "It hath been given me only on account of the knowledge that is in me." Did he not know that God had destroyed before him generations that were mightier than he in strength and had amassed more abundant wealth? But the wicked shall not be asked of their crimes.
79	79	28	And Karûn went forth unto his people, in his pomp.k And they who loved this present life said, Oh that we had the like wealth, as hath been given unto Karûn? verily he is master of a great fortune.	k It is said he rode on a white mule adorned with trappings of gold, and that he was clothed in purple, and attended by four thousand men, all well mounted and richly dressed.	Memorials of the Faithful (Mirzá Muhammad, the Servant at the Travelers' Hospice, within pp. 106-108) link			And Korah went forth to his people in his pomp. Those who were greedy for this present life said, "Oh that we had the like of that which hath been bestowed on Korah! Truly he is possessed of great good fortune."
79	80	28	But those on whom knowledge had been bestowed answered, Alas for you! the reward of GOD in the next life will be better unto him who shall believe and do good works; but none shall attain the same, except those who persevere with constancy.					But they to whom knowledge had been given said, "Woe to you! the reward of God is better for him who believeth and worketh righteousness, and none shall win it but those who have patiently endured."
79	81	28	And we caused the ground to cleave in sunder, and to swallow up him and his palace: and he had no forces to defend him, besides GOD; neither was he rescued from punishment.					And we clave the earth for him and for his palace, and he had no forces, in the place of God,24 to help him, nor was he among those who are succoured.	24 Or, against God.
79	82	28	And the next morning, those who had coveted his condition the day before said, Aha! verily GOD bestoweth abundant provision on such of his servants as he pleaseth; and he is sparing unto whom he pleaseth. Unless GOD had been gracious unto us, certainly the earth had swallowed us up also. Aha! the unbelievers shall not prosper.					And in the morning those who the day before had coveted his lot said, "Aha! God enlargeth supplies to whom he pleaseth of his servants, or is sparing. Had not God been gracious to us, He had caused it to cleave for us. Aha! the ungrateful can never prosper."
79	83	28	As to this future mansion of paradise, we will give it unto them who seek not to exalt themselves in the earth, or to do wrong; for the happy issue shall attend the pious.					As to this future mansion, we will bestow it on those who seek not to exalt them in the earth or to do wrong: And there is a happy issue for the God-fearing.
79	84	28	Whoso doth good shall receive a reward which shall exceed the merit thereof: but as to him who doth evil, they who work evil shall be rewarded according to the merit only of that which they shall have wrought.					Whoso doeth good shall have reward beyond its merits, and whoso doeth evil, they who do evil shall be rewarded only as they shall have wrought.
79	85	28	Verily he who hath given thee the Koran for a rule of faith and practice will certainly bring thee back home unto Mecca.l Say, My LORD best knoweth who cometh with a true direction, and who is in a manifest error.	l This verse, some say, was revealed to Mohammed when he arrived at Johsa, in his flight from Mecca to Medina, to comfort him and still his complaints.				He who hath sanctioned the Koran to thee will certainly bring thee to thy home.25 SAY: My Lord best knoweth who hath guidance, and who is in undoubted error.	25 Probably to Paradise, according to others to Mecca, as a conqueror. But this latter interpretation involves the revelation of this verse at least, at Medina.
79	86	28	Thou didst not expect that the book of the Koran should be delivered unto thee: but thou hast received it through the mercy of thy LORD. Be not therefore assisting to the unbelievers;					Thou didst never expect that the Book would be given thee. Of thy Lord's mercy only hath it been sent down. Be not thou helpful then to the unbelievers:
79	87	28	neither let them turn thee aside from the signs of GOD, after they have been sent down unto thee: and invite men unto thy LORD. And be not thou an idolater;					Neither let them turn thee aside from the signs of God after they have been sent down to thee, but bid men to thy Lord; and be not among those who add gods to God:
79	88	28	neither invoke any other god, together with the true GOD: there is no god but he. Everything shall perish, except himself: unto him belongeth judgment: and before him shall ye be assembled at the last day.					And call not on any other god with God. There is no god but He! Everything shall perish except Himself! Judgment is His, and to Him shall ye return!
81	0	29
81	0	29
81	0	29	CHAPTER XXIX.					SURA XXIX.–THE SPIDER [LXXXI.]
81	0	29	ENTITLED, THE SPIDER;m REVEALED AT MECCA.n	m Transient mention is made of this insect towards the middle of the chapter. n Some think the first ten verses, ending with these words, And he well knoweth the hypocrites, were revealed at Medina, and the rest at Mecca; and others believe the reverse.				MECCA–69 Verses
81	0	29	IN THE NAME OF THE MOST MERCIFUL GOD.					In the Name of God, the Compassionate, the Merciful
81	1	29	A. L. M.o Do men imagine that it shall be sufficient for themp to say, We believe; will they not be proved?q	o See the Prelim. Disc. Sect. III. p. 46, &c. p Literally, That they shall be let alone, &c. q This passage reprehends the impatience of some of the prophet’s companions, under the hardships which they sustained in defence of their religion, and the losses which they suffered from the infidels; representing to them that such trials and afflictions were necessary to distinguish the sincere person from the hypocrite, and the steady from the wavering. Some suppose it to have been occasioned by the death of Mahja, Omar’s slave, killed by an arrow at the battle of Bedr, which was deeply lamented and laid to heart by his wife and parents.1 1 Al Beidâwi.	Kitáb-i-Íqán, part I, paragraph 8, p. 9 link	Do men think when they say 'We believe' they shall be let alone and not be put to proof?		ELIF. LAM. MIM.1 Think men that when they say, "We believe," they shall be let alone and not be put to proof?	1 See Sura lxviii. p. 32. The first ten verses of this Sura were revealed at Medina, after the battles of Bedr and Ohod. Nöld. p. 115.
81	2	29	We heretofore proved those who were before them; for GOD will surely know them who are sincere, and he will surely know the liars.		Gems of Divine Mysteries, p. 25, paragraph 32 link The Secret of Divine Civilization, pp. 26-27 link link	Shoghi Effendi from The Dawn-Breakers: Think men that when they say, `We believe,' they shall be let alone and not be put to the proof? BWC from Bahíyyih Khánum: Do men think when they say 'We believe' they shall be let alone and not be put to proof?' BWC: Do men think when they say 'We believe' they shall be let alone and not be put to proof? MG: Do men think when they say `We believe' they shall be let alone and not be put to proof?	Bahíyyih Khánum, V. Letters of the Greatest Holy Leaf, no. 57, pp.180-181 link The Dawn-Breakers, Chapter XVIII, p. 311 link	We put to proof those who lived before them; for God will surely take knowledge of those who are sincere, and will surely take knowledge of the liars.
81	3	29	Do they who work evil think that they shall prevent us from taking vengeance on them? An ill judgment do they make.					Think they who work evil that they shall escape Us? Ill do they judge.
81	4	29	Whoso hopeth to meet GOD, verily GOD'S appointed time will certainly come; and he both heareth and knoweth.					To him who hopeth to meet God, the set time of God will surely come. The Hearer, the Knower, He!
81	5	29	Whoever striveth to promote the true religion, striveth for the advantage of his own soul; for GOD needeth not any of his creatures:					Whoso maketh efforts for the faith, maketh them for his own good only. Verily God is rich enough to dispense with all creatures.
81	6	29	and as to those who believe and work righteousness, we will expiate their evil deeds from them; and we will give them a reward according to the utmost merit of their actions.					And as to those who shall have believed and done the things that are right, their evil deeds will we surely blot out from them, and according to their best actions will we surely reward them.
81	7	29	We have commanded man to show kindness towards his parents: but if they endeavor to prevail with thee to associate with me that concerning which thou hast no knowledge, obey them not.r Unto me shall ye return; and I will declare unto you what ye have done.	r That is, If they endeavour to pervert thee to idolatry. The passage is said to have been revealed on account of Saad Ebn Abi Wakkâs, and his mother Hamna, who, when she heard that her son had embraced Mohammedism, swore that she would neither eat nor drink till he returned to his old religion, and kept her oath for three days.2 2 Idem.				Moreover we have enjoined on man to shew kindness to parents: but if they strive with thee that thou join that with Me of which thou hast no knowledge,2 obey them not. To me do ye return, and then will I tell you of your doings:	2 Deities for whose worship thou canst shew no authority. Comp. Tr. Jebhamoth, fol. 6. If a father saith to his son, "Defile thyself," or saith, "Make not restitution," shall he obey him? It is said (Lev. xix. 3), Let every man reverence his father and mother, but keep my Sabbaths all of you: ye are all bound to honour me. Thus also Midr. Jalkut, 604. Comp. next Sura, v. 13.
81	8	29	Those who shall believe, and shall work righteousness, we will surely introduce into paradise, among the upright.					And those who shall have believed and done the things that are right, we will surely give them an entering in among the just.
81	9	29	There are some men who say, We believe in GOD: but when such a one is afflicted for GOD'S sake, he esteemeth the persecution of men to be as grievous as the punishment of GOD. Yet if success cometh from thy LORD, they say, Verily we are with you. Doth not GOD well know that which is in the breasts of his creatures?					But some men say, "We believe in God," yet when they meet with sufferings in the cause of God, they regard trouble from man as chastisement from God. Yet if a success come from thy Lord they are sure to say, "We were on your side!" Doth not God well know what is in the breasts of his creatures?
81	10	29	Verily GOD well knoweth the true believers, and he well knoweth the hypocrites.					Yes, and God well knoweth those who believe, and He well knoweth the Hypocrites.
81	11	29	The unbelievers say unto those who believe, Follow our way, and we will bear your sins. Howbeit they shall not bear any part of their sins; for they are liars:					The unbelievers say to the faithful, "Follow ye our way, and we will surely bear your sins." But not aught of their sins will they bear–verily they are liars!
81	12	29	but they shall surely bear their own burdens, and other burdens besides their own burdens;s and they shall be examined, on the day of resurrection, concerning that which they have falsely devised.	s viz., The guilt of seducing others, which shall be added to the guilt of their own obstinacy without diminishing the guilt of such as shall be seduced by them.				But their own burdens, and burdens beside their own burdens shall they surely bear: and inquisition shall be made of them on the day of Resurrection as to their false devices.
81	13	29	We heretofore sent Noah unto his people; and he tarried among them one thousand years, save fifty years:t and the deluge took them away, while they were acting unjustly;	t This is true, if the whole life of Noah be reckoned; and accordingly Abulfeda says he was sent to preach in his two hundred and fiftieth year, and that he lived in all nine hundred and fifty: but the text seeming to speak of those years only which he spent in preaching to the wicked antediluvians, the commentators suppose him to have lived much longer. Some say the whole length of his life was a thousand and fifty years; that his mission happened in the fortieth year of his age, and that he lived after the Flood sixty years;1 and others give different numbers; one, in particular, pretending that Noah lived near sixteen hundred years.2 This circumstance, says al Beidâwi, was mentioned to encourage Mohammed, and to assure him that God, who supported Noah so many years against the opposition and plots of the antediluvian infidels, would not fail to defend him against all attempts of the idolatrous Meccans and their partisans. 1 Idem, al Zamakh. 2 Caab, apud Yahyam.				Of old sent we Noah to his people: a thousand years save fifty did he tarry among them; and the flood overtook them in their wrongful doings:
81	14	29	but we delivered him and those who were in the ark, and we made the sameu a sign unto all creatures.	u i.e., The ark.				But we rescued him and those who were in the vessel; and we made it a sign to all men:
81	15	29	We also sent Abraham; when he said unto his people, Serve GOD, and fear him; this will be better for you; if ye understand.					And Abraham; when he said to his people, "Worship God and fear Him. This will be best for you, if ye have knowledge;"
81	16	29	Ye only worship idols besides GOD, and forge a lie. Verily those which ye worship, besides GOD, are not able to make any provision for you: seek therefore your provision from GOD; and serve him, and give thanks unto him; unto him shall ye return.					Ye only worship idols beside God, and are the authors of a lie. Those whom ye worship beside God can give you no supplies: seek, then, your supplies from God; and serve Him and give Him thanks. To Him shall ye return.
81	17	29	If he charge me with imposture,x verily sundry nations before you likewise charged their prophets with imposture: but public preaching only is incumbent on an apostle.	x This seems to be part of Abraham’s speech to his people: but some suppose that GOD here speaks, by way of apostrophe, first to the Koreish, and afterwards to Mohammed; and that the parenthesis is continued to these words, And the answer of his people was no other, &c. In which case we should have said, If ye charge Mohammed your apostle with imposture, &c.				Suppose that ye treat me as a liar! nations before you have treated God's messenger as a liar; but open preaching is his only duty.
81	18	29	Do they not see how GOD produceth creatures, and afterwards restoreth them?y Verily this is easy with GOD.	y The infidels are bid to consider how GOD causeth the fruits of the earth to spring forth, and reneweth them every year, as in the preceding; which is an argument of his power to raise man, whom he created at first, to life again after death, at his own appointed time.				See they not how God bringeth forth creation? and then causeth it to return again? This truly is easy for God.
81	19	29	Say, go through the earth, and see how he originally produceth creatures: afterwards will GOD reproduce another production; for GOD is almighty.		Memorials of the Faithful (within pp. 84-86, Hájí Mullá Mihdíy-i-Yazdí) link			SAY,3 Go through the earth, and see how he hath brought forth created beings. Hereafter, with a second birth will God cause them to be born again; for God is Almighty.	3 The word SAY–the usual address of God or Gabriel to Muhammad–must either be considered as spoken by God to Abraham, in which case we have a curious instance of the manner in which Muhammad identifies himself with Abraham, and makes Abraham speak in words which he constantly elsewhere uses himself; or, with Wahl, we must suppose that from v. 17 to v. 22 are misplaced.
81	20	29	He will punish whom he pleaseth, and he will have mercy on whom he pleaseth. Before him shall ye be brought at the day of judgment:					Whom He pleaseth will He chastise, and on whom He pleaseth will He have mercy, and to Him shall ye be taken back.
81	21	29	and ye shall not escape his reach, either in earth, or in heaven:z neither shall ye have any patron or defender besides GOD.	z See Psalm cxxxix. 7, &c.				And ye shall not invalidate his power either in the Earth or in the Heaven:4 and, save God, ye shall have neither patron nor helper.	4 Comp. Ps. cxxxix. 7.
81	22	29	As for those who believe not in the signs of GOD, or that they shall meet him at the resurrection, they shall despair of my mercy, and for them is a painful punishment prepared.		Kitáb-i-Íqán, part II, paragraph 148, p. 138 link Kitáb-i-Íqán, part II, paragraph 234, p. 211 link	As for those who believe not in the signs of God, or that they shall ever meet Him, these of My mercy shall despair, and for them doth a grievous chastisement await.		As for those who believe not in the signs of God, or that they shall ever meet him, these of my mercy shall despair, and these doth a grievous chastisement await."
81	23	29	And the answer of his people was no other than that they said, Slay him, or burn him. But GOD saved him from the fire.a Verily herein were signs unto people who believed.	a See chapter 21.				And the only answer of his people was to say, "Slay him or burn him." But from the fire did God save him! Verily, herein are signs to those who believe.
81	24	29	And Abraham said, Ye have taken idols, besides GOD, to cement affection between you in this life: but on the day of resurrection, the one of you shall deny the other, and the one of you shall curse the other; and your abode shall be hell fire, and there shall be none to deliver you.					And Abraham said, "Of a truth ye have taken idols along with God as your bond of union5 in this life present; But on the day of resurrection some of you shall deny the others, and some of you shall curse the others; and your abode shall be the fire, and ye shall have none to help."	5 Lit. for love among yourselves, or as an object of love, i.e. devout worship.
81	25	29	And Lot believed on him. And Abraham said, Verily I fly from my people, unto the place which my LORD hath commanded me; or he is the mighty, the wise.					But Lot believed on him,6 and said, "I betake me to my Lord, for He truly is the Mighty, the Wise."	6 Thus Sura [lxv.] xxi. 71. The Midr. Rabbah on Gen. Par. 18, says that Haran, the father of Lot, was brought by Abraham's deliverance from the furnace to the adoption of his doctrines. Muhammad may have transferred this idea to Lot.
81	26	29	And we gave him Isaac and Jacob; and we placed among his descendants the gift of prophecy and the scriptures: and we gave him his reward in this world; and in the next he shall be one of the righteous.					And we bestowed on him Isaac and Jacob,7 and placed the gift of prophecy and the Scripture among his posterity; And we gave him his reward in this world, and in the next he shall be among the just.	7 The following passages deserve to be compared, as shewing the loose way in which Muhammad could speak of the relationship subsisting between Abraham and the other Patriarchs. See 38 below. Sura [xci.] ii. 127; [lxxxix.] vi. 84; [lviii.] xix. 50; [lxv.] xxi. 72; [lxxvii.] xii. 6. It is a curious coincidence that in the Sonna 398, 400, Joseph is said to be the Grandson, and Jacob the Son, of Abraham.
81	27	29	We also sent Lot; when he said unto his people, Do ye commit filthiness which no creature hath committed before you?					We sent also Lot: when he said to his people, "Proceed ye to a filthiness in which no people in the world hath ever gone before you?
81	28	29	Do ye approach lustfully unto men, and lay wait in the highways,b and commit wickedness in your assembly?c And the answer of his people was no other than that they said, Bring down the vengeance of GOD upon us, if thou speakest truth.	b Some suppose the Sodomites robbed and murdered the passengers; others, that they unnaturally abused their bodies. c Their meetings being scenes of obscenity and riot.				Proceed ye even to men? attack ye them on the highway? and proceed ye to the crime in your assemblies?" But the only answer of his people was to say, "Bring God's chastisement upon us, if thou art a man of truth."
81	29	29	Lot said, O LORD, defend me against the corrupt people.					He cried: My Lord! help me against this polluted people.
81	30	29	And when our messengers came unto Abraham with good tidings,d they said, We will surely destroy the inhabitants of this city: for the inhabitants thereof are unjust doers.	d See chapter 11, p. 165, &c.				And when our messengers came to Abraham with the tidings of a son, they said, "Of a truth we will destroy the in-dwellers in this city, for its in-dwellers are evil doers."
81	31	29	Abraham answered, Verily Lot dwelleth there. They replied, We well know who dwelleth therein: we will surely deliver him and his family, except his wife; she shall be one of those who remain behind.					He said, "Lot is therein." They said, "We know full well who therein is. Him and his family will we save, except his wife; she will be of those who linger.
81	32	29	And when our messengers came unto Lot, he was troubled for them, and his arm was straitened concerning them.e But they said, Fear not, neither be grieved; for we will deliver thee and thy family, except thy wife; for she shall be one of those who remain behind.	e See ibid. p. 166.				And when our messengers came to Lot, he was troubled for them, and his arm was too weak8 to protect them; and they said, "Fear not, and distress not thyself, for thee and thy family will we save, except thy wife; she will be of those who linger.9	8 Lit. was straitened in regard to them. 9 See [lxxv.] xi. 83.
81	33	29	We will surely bring down upon the inhabitants of this city vengeance from heaven, for that they have been wicked doers;					We will surely bring down upon the dwellers in this city vengeance from Heaven for the excesses they have committed."
81	34	29	and we have left thereof a manifest signf unto people who understand.	f viz., The story of its destruction, handed down by common tradition; or else its ruins, or some other footsteps of this signal judgment; it being pretended that several of the stones, which fell from heaven on those cities, are still to be seen, and that the ground where they stood appears burnt and blackish.				And in what we have left of it is a clear sign to men of understanding.
81	35	29	And unto the inhabitants of Madian we sent their brother Shoaib; and he said unto them, O my people, serve GOD, and expect the last day; and transgress not, acting corruptly in the earth.					And to Madian we sent their brother Shoaib. And he said, "Oh! my people! worship God, and expect the latter day, and enact not in the land deeds of harmful excess."
81	36	29	But they accused him of imposture; wherefore a storm from heaveng assailed them, and in the morning they were found in their dwellings dead and prostrate.	g See chapter 7, p. 114.				But they treated him as an impostor: so an earthquake assailed them; and at morn they were found prostrate and dead in their dwellings.
81	37	29	And we also destroyed the tribes of Ad, and Thamud; and this is well known unto you from what yet remains of their dwellings. And Satan prepared their works for them, and turned them aside from the way of truth, although they were sagacious people.					And we destroyed Ad and Themoud. Already is this made plain to you in the ruins of their dwellings. For Satan had made their own works fair seeming to them, and drew them from the right path, keen-sighted though they were.
81	38	29	And we likewise destroyed Karûn, and Pharaoh, and Haman. Moses came unto them with evident miracles, and they behaved themselves insolently in the earth: but they could not escape our vengeance.					And Corah and Pharaoh and Haman. With proofs of his mission did Moses come to them, and they behaved proudly on the earth; but us they could not outstrip;10	10 So as to fly from our vengeance.
81	39	29	Every of them did we destroy in his sin. Against some of them we sent a violent wind:h some of them did a terrible noise from heaven destroy:i some of them did we cause the earth to swallow up:k and some of them we drowned.l Neither was GOD disposed to treat them unjustly; but they dealt unjustly with their own souls.	h The original word properly signifies a wind that drives the gravel and small stones before it; by which the storm, or shower of stones, which destroyed Sodom and Gomorrah, seems to be intended. i Which was the end of Ad and Thamud. k As it did Karûn. l As the unbelievers in Noah’s time, and Pharaoh and his army				For, every one of them did we seize in his sin. Against some of them did wesend a stone-charged wind: Some of them did the terrible cry of Gabriel surprise: for some of them we cleaved the earth; and some of them we drowned. And it was not God who would deal wrongly by them, but they wronged themselves.
81	40	29	The likeness of those who take other patrons besides GOD is as the likeness of the spider, which maketh herself a house: but the weakest of all houses surely is the house of the spider; if they knew this.					The likeness for those who take to themselves guardians instead of God is the likeness of the SPIDER who buildeth her a house: But verily, frailest of all houses surely is the house of the spider. Did they but know this!
81	41	29	Moreover GOD knoweth what things they invoke, besides him; and he is the mighty, the wise.					God truly knoweth all that they call on beside Him; and He is the Mighty, the Wise.
81	42	29	These similitudes do we propound unto men: but none understand them, except the wise.					These similitudes do we set forth to men: and none understand them except the wise.
81	43	29	GOD hath created the heavens and the earth in truth; verily herein is a sign unto the true believers.					God hath created the Heavens and the Earth for a serious end.11 Verily in this is a sign to those who believe.	11 Lit. in truth.
81	44	29	Rehearse that which hath been revealed unto thee of the book of the Koran: and be constant at prayer; for prayer preserveth a man from filthy crimes, and from that which is blamable; and the remembering of GOD is surely a most important duty. GOD knoweth that which ye do.					Recite the portions of the Book which have been revealed to thee and discharge the duty of prayer: for prayer restraineth from the filthy and the blame-worthy. And the gravest duty is the remembrance of God; and God knoweth what ye do.
81	45	29	Dispute not against those who have received the scriptures, unless in the mildest manner;m except against such of them as behave injuriously towards you: and say, We believe in the revelation which hath been sent down unto us, and also in that which hath been sent down unto you; our GOD and your GOD is one, and unto him are we resigned.	m i.e., Without ill language or passion. This verse is generally supposed to have been abrogated by that of the sword; though some think it relates only to those who are in alliance with the Moslems.				Dispute not, unless in kindly sort, with the people of the Book;12 save with such of them as have dealt wrongfully with you: And say ye, "We believe in what hath been sent down to us and hath been sent down to you. Our God and your God is one, and to him are we self-surrendered" (Muslims).	12 With the Jews. This passage is quoted by modern Muslims in justification of their indifference with respect to the propagation of their religion. "The number of the faithful," said one of them to Mr. Lane, "is decreed by God, and no act of man can increase or diminish it." Mod. Egypt. i. p. 364. Nöldeke supposes this verse to have been revealed at Medina, and renders, Contend not except in the best way, i.e. not by words but by force.
81	46	29	Thus have we sent down the book of the Koran unto thee: and they unto whom we have given the former scriptures believe therein; and of these Arabians also there is who believeth therein: and none reject our signs, except the obstinate infidels.					Thus have we sent down the Book of the Koran to thee: and they to whom we have given the Book of the law believe in it: and of these Arabians there are those who believe in it: and none, save the Infidels, reject our signs.
81	47	29	Thou couldest not read any book before this; neither couldest thou write it with thy right hand: then had the gainsayers justly doubted of the divine original thereof.					Thou didst not recite any book (of revelation) before it: with that right hand of thine thou didst not transcribe one: else might they who treat it as a vain thing have justly doubted:
81	48	29	But the same is evident signs in the breasts of those who have received understanding: for none reject our signs except the unjust.					But it is a clear sign in the hearts of those whom "the knowledge" hath reached. None except the wicked reject our signs.
81	49	29	They say, Unless a sign be sent down unto him from his LORD, we will not believe. Answer, Signs are in the power of GOD alone; and I am no more than a public preacher.		Kitáb-i-Íqán, part I, paragraph 100, p. 91 link	Is it not enough for them that We have sent down unto Thee the Book? Shoghi Effendi from The Dawn-Breakers: Is it not enough for them that We have sent down to Thee the Book?		And they say, "Unless a sign be sent down to him from his Lord. . . ." SAY: Signs are in the power of God alone. I am only a plain spoken warner.
81	50	29	Is it not sufficient for them that we have sent down unto thee the book of the Koran, to be read unto them? Verily herein is a mercy, and an admonition unto people who believe.				The Dawn-Breakers, Chapter XVIII, p. 317 link	Is it not enough for them that we have sent down to thee the Book to be recited to them? In this verily is a mercy and a warning to those who believe.
81	51	29	Say GOD is a sufficient witness between me and you:					SAY: God is witness enough between me and you.
81	52	29	he knoweth whatever is in heaven and earth; and those who believe in vain idols, and deny GOD, they shall perish.					He knoweth all that is in the Heavens and the Earth, and they who believe in vain things13 and disbelieve in God–these shall be the lost ones.	13 Idols.
81	53	29	They will urge thee to hasten the punishment which they defy thee to bring down upon them:n if there had not been a determined time for their respite, the punishment had come upon them before this; but it shall surely overtake them suddenly, and they shall not foresee it.	n See chapter 6, p. 93				They will challenge thee to hasten the punishment: but had there not been a season fixed for it, that punishment had already come upon them. But it shall overtake them suddenly when they look not for it.
81	54	29	They urge thee to bring down vengeance swiftly upon them: but hell shall surely encompass the unbelievers.					They will challenge thee to hasten the punishment: but verily Hell shall be round about the infidels.
81	55	29	On a certain day their punishment shall suddenly assail them, both from above them, and from under their feet; and God shall say, Taste ye the reward of that which ye have wrought.					One day the punishment shall wrap them round, both from above them and from beneath their feet; and God will say, "Taste ye your own doings."
81	56	29	O my servants who have believed, verily my earth is spacious: wherefore serve me.o	o That is, If ye cannot serve me in one city or country, fly unto another, where ye may profess the true religion in safety; for the earth is wide enough, and ye may easily find places of refuge. Mohammed is said to have declared, That whoever flies for the sake of his religion, though he stir but the distance of a span, merits paradise, and shall be the companion of Abraham and of himself.1 1 Al Beidâwi.				O my servants who have believed! Vast truly is my Earth:14 me, therefore! yea worship me.	14 That is, you may find places of refuge where you may worship the true God in some other parts of the earth, if driven forth from your native city. This verse is very indicative of a late Meccan origin. Flight from Mecca must have been imminent when Muhammad could thus write.
81	57	29	Every soul shall taste death: afterwards shall ye return unto us;					Every soul shall taste of death. Then to us shall ye return.
81	58	29	and as for those who shall have believed, and wrought righteousness, we will surely lodge them in the higher apartments of paradise; rivers shall flow beneath them, and they shall continue therein forever. How excellent will be the reward of the workers of righteousness;					But those who shall have believed and wrought righteousness will we lodge in gardens with palaces, beneath which the rivers flow. For ever shall they abide therein. How goodly the reward of those who labour,
81	59	29	who persevere with patience, and put their trust in their LORD!					Who patiently endure, and put their trust in their Lord!
81	60	29	How many beasts are there, which provide not their food? It is GOD who provideth for them, and for you; and he both heareth and knoweth.					How many animals are there which provide not15 their own food! God feedeth them and you. He Heareth, Knoweth all things.	15 Lit. carry not. Comp. Matth. vi. 26; Luke xii. 24.
81	61	29	Verily, if thou ask the Meccans, who hath created the heavens and the earth, and hath obliged the sun and the moon to serve in their courses? they will answer, GOD. How therefore do they lie, in acknowledging of other gods?					If thou ask them who hath created the Heavens and the Earth, and hath imposed laws on the sun and on the moon, they will certainly say, "God." How then can they devise lies?
81	62	29	GOD maketh abundant provision for such of his servants as he pleaseth; and is sparing unto him, if he pleaseth: for GOD knoweth all things.p	p And particularly who will make a good, and who will make a bad use of their riches.				God lavisheth supplies on such of his servants as He pleaseth or giveth to them by measure. God knoweth all things.
81	63	29	Verily if thou ask them, who sendeth rain from heaven, and thereby quickeneth the earth, after it hath been dead? they will answer, GOD. Say, GOD be praised! But the greater part of them do not understand.					If thou ask them who sendeth rain from heaven, and by it quickeneth the earth, after it hath been dead, they will certainly answer, "God." SAY: Praise be to God! Yet most of them do not understand.
81	64	29	This present life is no other than a toy, and a plaything; but the future mansion of paradise is life indeed: if they knew this they would not prefer the former to the latter.					This present life is no other than a pastime and a disport: but truly the future mansion is life indeed! Would that they knew this!
81	65	29	When they sail in a ship, they call upon GOD, sincerely exhibiting unto him the true religion: but when he bringeth them safe to land, behold, they return to their idolatry;					Lo! when they embark on shipboard, they call upon God, vowing him sincere worship, but when He bringeth them safe to land, behold they join partners with Him.
81	66	29	to show themselves ungrateful for that which we have bestowed on them, and that they may enjoy the delights of this life; but they shall hereafter know the issue.					In our revelation they believe not, yet take their fill of good things. But in the end they shall know their folly.
81	67	29	Do they not see that we have made the territory of Mecca an inviolable and secure asylum, when men are spoiled in the countries round about them? Do they therefore believe in that which is vain, and acknowledge not the goodness of GOD?					Do they not see that we have established a safe precinct16 while all around them men are being spoiled? Will they then believe in vain idols, and not own the goodness of God?	16 At Mecca.
81	68	29	But who is more unjust than he who deviseth a lie against GOD, or denieth the truth, when it hath come unto him? Is there not in hell an abode for the unbelievers?		Kitáb-i-Íqán, part II, paragraph 215, p. 195 (2 parts) link The Seven Valleys (Valley of Search) link Gems of Divine Mysteries, p. 28, paragraph 36 link	Shoghi Effendi from The Dawn-Breakers: Whoso maketh efforts for Us, in Our ways will We guide them Whoso maketh efforts for Us, In Our ways shall We assuredly guide him MG: And whoso maketh efforts for Us, in Our ways will We guide them. BWC: Whoso maketh efforts for Us, in Our ways shall We assuredly guide him.	The Dawn-Breakers, Chapter III, p. 48 link	But who acteth more wrongly than he who deviseth a lie against God, or calls the truth when it hath come to him, a lie? Is there not an abode for the infidels in Hell?
81	69	29	Whoever do their utmost endeavor to promote our true religion, we will direct them into our ways; for GOD is with the righteous.					And whoso maketh efforts for us, in our ways will we guide them: for God is assuredly with those who do righteous deeds.
74	0	30
74	0	30
74	0	30	CHAPTER XXX.					SURA XXX.–THE GREEKS [LXXIV.]
74	0	30	ENTITLED, THE GREEKS;q REVEALED AT MECCA.r	q The original word is al Rûm; by which the later Greeks, or subjects of the Constantinopolitan empire, are here meant; though the Arabs give the same name also to the Romans, and other Europeans. r Some except the verse beginning at these words, Praise be unto GOD.				MECCA.–60 Verses
74	0	30	IN THE NAME OF THE MOST MERCIFUL GOD.					In the Name of God, the Compassionate, the Merciful
74	1	30	A. L. M.s THE Greeks have been overcome by the Persians,t	s The Prelim. Disc. Sect. III. p. 46, &c. t The accomplishment of the prophecy contained in this passage, which is very famous among the Mohammedans, being insisted on by their doctors as a convincing proof that the Korân really came down from heaven, it may be excusable to be a little particular. The passage is said to have been revealed on occasion of a great victory obtained by the Persians over the Greeks, the news whereof coming to Mecca, the infidels became strangely elated, and began to abuse Mohammed and his followers, imagining that this success of the Persians, who, like themselves, were idolaters, and supposed to have no scriptures, against the Christians, who pretended as well as Mohammed to worship one GOD, and to have divine scriptures, was an earnest of their own future successes against the prophet and those of his religion: to check which vain hopes, it was foretold, in the words of the text, that how improbable soever it might seem, yet the scale should be turned in a few years, and the vanquished Greeks prevail as remarkably against the Persians. That this prophecy was exactly fulfilled the commentators fail not to observe, though they do not exactly agree in the accounts they give of its accomplishment; the number of years between the two actions being not precisely determined. Some place the victory gained by the Persians in the fifth year before the Hejra, and their defeat by the Greeks in the second year after it, when the battle of Bedr was fought:1 others place the former in the third or fourth year before the Hejra, and the latter in the end of the sixth or beginning of the seventh year after it, when the expedition of al Hodeibiyah was undertaken.2 The date of the victory gained by the Greeks, in the first of these accounts, interferes with a story which the commentators tell, of a wager laid by Abu Becr with Obba Ebn Khalf, who turned this prophecy into ridicule. Abu Becr at first laid ten young camels that the Persians should receive an overthrow within three years; but on his acquainting Mohammed with what he had done, that prophet told him that the word bed’, made use of in this passage, signified no determinate number of years, but any number from three to nine (though some suppose the tenth year is included), and therefore advised him to prolong the time, and to raise the wager; which he accordingly proposed to Obba, and they agreed that the time assigned should be nine years, and the wager a hundred camels. Before the time was elapsed, Obba died of a wound he had received at Ohod, in the third year of the Hejra;3 but the event afterwards showing that Abu Becr had won, he received the camels of Obba’s heirs, and brought them in triumph to Mohammed.4 History informs us that the successes of Khosru Parviz, king of Persia, who carried on a terrible war against the Greek empire, to revenge the death of Maurice, his father-in-law, slain by Phocas, were very great, and continued in an uninterrupted course for two and twenty years. Particularly in the year of Christ 615, about the beginning of the sixth year before the Hejra the Persians, having the preceding year conquered Syria, made themselves masters of Palestine, and took Jerusalem; which seems to be that signal advantage gained over the Greeks mentioned in this passage, as agreeing best with the terms here used, and most likely to alarm the Arabs by reason of their vicinity to the scene of action: and there was so little probability, at that time, of the Greeks being able to retrieve their losses, much less to distress the Persians, that in the following years the arms of the latter made still farther and more considerable progresses, and at length they laid siege to Constantinople itself. But in the year 625, in which the fourth year of the Hejra began, about ten years after the taking of Jerusalem, the Greeks, when it was least expected, gained a remarkable victory over the Persians, and not only obliged them to quit the territories of the empire, by carrying the war into their own country, but drove them to the last extremity, and spoiled the capital city al Madâyen; Heraclius enjoying thenceforward a continued series of good fortune, to the deposition and death of Khosru. For more exact information in these matters, and more nicely fixing the dates, either so as to correspond with or to overturn this pretended prophecy (neither of which is my business here), the reader may have recourse to the historians and chronologers.5 1 Jallalo’ddin, &c. 2 Al Zamakh., al Beidâwi. 3 See p. 272, note h. 4 Al Beidâwi, Jallalo’ddin, &c. 5 Vide etiam Asseman, Bibl. Orient. t. 3, part i. p. 411, &c. et Boulainy. Vie de Mahom. p. 333, &c.				ELIF. LAM. MIM.1 THE GREEKS have been defeated2	1 See Sura lxviii. 1, p. 32. 2 By the Persians; probably in Palestine in the 6th year before the Hejira, under Khosrou Parviz. (Ann. 615. See Gibbon's Decline and Fall, ch. xlvi.) The sympathies of Muhammad would naturally be enlisted on the side of the Christians rather than on that of the idolatrous fire-worshippers, with whom Islam had nothing in common.
74	2	30	in the nearest part of the land;u but after their defeat, they shall overcome the others in their turn,	u Some interpreters, supposing that the land here meant is the land of Arabia, or else that of the Greeks, place the scene of action in the confines of Arabia and Syria, near Bostra and Adhraât;6 others imagine the land of Persia is intended, and lay the scene in Mesopotamia, on the frontiers of that kingdom;7 but Ebn Abbas, with more probability, thinks it was in Palestine. 6 Yahya, al Beidâwi. 7 Mojahed, apud Zamakh. Jallalo’ddin.				In a land hard by: But after their defeat they shall defeat their foes,
74	3	30	within a few years. Unto GOD belongeth the disposal of this matter, both for what is past, and for what is to come: and on that day shall the believers rejoice					In a few years.3 First and last is the affair with God. And on that day shall the faithful rejoice	3 This alludes to the defeat of the Persians by Heraclius, ann. 625. The Muhammadans appeal to this passage as a clear proof of the inspiration of their prophet. But it should be borne in mind that the vowel points of the consonants of the Arabic word for defeated in verse 1, not being originally written, and depending entirely on the speaker or reader, would make the prophecy true in either event, according as the verb received an active or passive sense in pronunciation. The whole passage was probably constructed with the view of its proving true in any event.
74	4	30	in the success granted by GOD; for he granteth success unto whom he pleaseth, and he is the mighty, the merciful.					In the aid of their God: He aideth whom He will; and He is the Mighty, the Merciful.
74	5	30	This is the promise of GOD: GOD will not act contrary to his promise: but the greater part of men know not the veracity of God.					It is the promise of God: To his promise God will not be untrue: but most men know it not.
74	6	30	They know the outward appearance of this present life; but they are careless as to the life to come.					They know the outward shews of this life present, but of the next life are they careless.
74	7	30	Do they not consider within themselves that GOD hath not created the heavens and the earth, and whatever is between them, otherwise than in truth, and hath set them a determined period? Verily a great number of men reject the belief of their future meeting their LORD at the resurrection.					Have they not considered within themselves that God hath not created the Heavens and the Earth and all that is between them but for a serious end, and for a fixed term? But truly most men believe not that they shall meet their Lord.
74	8	30	Do they not pass through the earth, and see what hath been the end of those who were before them? They excelled the Meccans in strength, and broke up the earth,x and inhabited it in greater affluence and prosperity than they inhabit the same: and their apostles came unto them with evident miracles; and GOD was not disposed to treat them unjustly, but they injured their own souls by their obstinate infidelity;	x To dig for water and minerals, and to till the ground for seed, &c.8 8 Al Beidâwi.	Tablets of the Divine Plan (within pp. 83-91, 12 To the Bahá'ís of the Western States) link	O: Do ye not travel through the land?		Have they never journeyed through the land, and seen what hath been the end of those who were before them? Mightier were they than these in strength; and they broke up the land, and dwelt in it in greater numbers than they who dwell there now; and their apostles came to them with proofs of their mission: and it was not God who would wrong them, but they wronged themselves.
74	9	30	and the end of those who had done evil was evil, because they charged the signs of God with falsehood, and laughed the same to scorn.					Then evil was the end of the evil doers; because they had treated our signs as lies, and laughed them to scorn.
74	10	30	God produceth creatures, and will hereafter restore them to life: then shall ye return unto him.					God bringth forth the creation–then causeth it to return again–then to Him shall ye come back.4	4 Comp. Psalm xc. 30, in the Arabic version.
74	11	30	And on the day whereon the hour shall come, the wicked shall be struck dumb for despair;					And on the day when the hour shall arrive, the guilty shall be struck dumb for despair,
74	12	30	and they shall have no intercessors from among the idols which they associated with God. And they shall deny the false gods which they associated with him.					And they shall have no intercessors from among the gods whom they have joined with God, and they shall deny the gods they joined with Him.
74	13	30	On the day whereon the hour shall come, on that day shall the true believers and the infidels be separated:					And on that day when the Hour shall arrive, shall men be separated one from another;
74	14	30	and they who shall have believed, and wrought righteousness, shall take their pleasure in a delightful meadow;					And as for those who shall have believed and done the things that are right, they shall enjoy themselves in a flowery mead;
74	15	30	but as for those who shall have disbelieved, and rejected our signs, and the meeting of the next life, they shall be delivered up to punishment.					But as for those who shall not have believed, but treated our signs and the meeting of the next life as lies, they shall be given over to the torment.
74	16	30	Wherefore glorify GOD, when the evening overtaketh you, and when ye rise in the morning:					Glorify God therefore when ye reach the evening, and when ye rise at morn:
74	17	30	and unto him be praise in heaven and earth; and at sunset, and when ye rest at noon.y	y Some are of opinion that the five times of prayer are intended in this passage; the evening including the time both of the prayer of sunset, and of the evening prayer properly so called, and the word I have rendered at sunset, marking the hour of afternoon prayer, since it may be applied also to the time a little before sunset.				And to Him be praise in the Heavens and on the Earth; and at twilight, and when ye rest at noon.
74	18	30	He bringeth forth the living out of the dead, and he bringeth forth the dead out of the living;z and he quickeneth the earth after it hath been dead: and in like manner shall ye be brought forth from your graves.	z See chapter 3, p. 34.				He bringeth forth the living out of the dead, and He bringeth forth the dead out of the living: and He quickeneth the earth when dead. Thus is it that ye too shall be brought forth.5	5 The Talmudists apply the description of God of the sender of the rain to the divine command which shall cause the dead to arise. Taanith (init.).
74	19	30	Of his signs one is, that he hath created you of dust; and behold, ye are become men, spread over the face of the earth.					And one of his signs it is that He hath created you out of dust; then lo! ye become men who spread themselves far and wide:
74	20	30	And of his signs another is, that he hath created you, out of yourselves, wives, that ye may cohabit with them; and hath put love and compassion between you: verily herein are signs unto people who consider.					And one of his signs it is, that He hath created wives for you of your own species,6 that ye may dwell with them, and hath put love and tenderness between you. Herein truly are signs for those who reflect.	6 Lit. from yourselves, i.e. either from the side of Adam or of human, and of no other kind of being. Beidh.
74	21	30	And of his signs are also the creation of the heavens and the earth, and the variety of your languages, and of your complexions:z verily herein are signs unto men of understanding.	z Which are certainly most wonderful, and, as I conceive, very hard to be accounted for, if we allow the several nations in the world to be all the offspring of one man, as we are assured by scripture they are, without having recourse to the immediate omnipotency of GOD.				And among his signs are the creation of the Heavens and of the Earth, and your variety of tongues and colour. Herein truly are signs for all men.
74	22	30	And of his signs are your sleeping by night and by day, and your seeking to provide for yourselves of his abundance: verily herein are signs unto people who hearken.					And of his signs are your sleep by night and by day, and your goings in quest of his bounties. Herein truly are signs to those who hearken.
74	23	30	Of his signs others are, that he showeth you the lightning, to strike terror, and to give hope of rain, and that he sendeth down water from heaven, and quickeneth thereby the earth, after it hath been dead; verily herein are signs unto people who understand.					And of his signs are, that He sheweth you the lightning, a source of awe and hope; and that He sendeth down rain from the heaven and giveth life by it to the earth when dead. Herein truly are signs to those who understand.
74	24	30	And of his signs this also is one, namely, that the heaven and the earth stand firm at command: hereafter, when he shall call you out of the earth at one summons, behold, ye shall come forth.					And of his signs also one is that the Heaven and the Earth stand firm at his bidding: hereafter, when with one summons He shall summon you out of the earth,–lo! forth shall ye come.
74	25	30	Unto him are subject whosoever are in the heavens and on earth: all are obedient unto him.					His, whatsoever is in the Heavens and on the Earth: all are obedient to him.
74	26	30	It is he who originally produceth a creature, and afterwards restoreth the same to life: and this is most easy with him. He justly challengeth the most exalted comparison, in heaven and earth;a and he is the mighty, the wise.	a That is, in speaking of him we ought to make use of the most noble and magnificent expressions we can possibly devise.				And He it is who bringeth a creature forth, then causeth it to return again; and to him is this most easy. To whatever is loftiest in heaven and earth is He to be likened; and He is the Mighty, the Wise.
74	27	30	He propoundeth unto a comparison taken from yourselves. Have ye, among the slaves whom your right hands possess, any partner in the substance which we have bestowed on you, so that ye become equal sharers therein with them, or that ye fear them as ye fear one another?b Thus we distinctly explain our signs, unto people who understand.	b See chapter 16, p. 200				He setteth forth to you an instance drawn from yourselves. Have ye among the slaves whom your right hands have won, any partner in what we have bestowed on you, so that ye share alike? Fear ye them as ye fear each other? (Thus make we our signs clear to men of understanding.)
74	28	30	But those who act unjustly, by attributing companions unto God, follow their own lusts, without knowledge: and who shall direct him whom GOD shall cause to err? They shall have none to help them.					No, ye do not. But the wicked, devoid of knowledge, follow their own desires:7 and those whom God shall mislead, who shall guide, and who shall be their protector?	7 By worshipping idols conjointly with God.
74	29	30	Wherefore be thou orthodox, and set thy face towards the true religion, the institution of GOD, to which he hath created mankind disposed: there is no change in what GOD hath created.c This is the right religion; but the greater part of men know it not.	c i.e., The immutable law, or rule, to which man is naturally disposed to conform, and which every one would embrace, as most fit for a rational creature, if it were not for the prejudices of education. The Mohammedans have a tradition that their prophet used to say, That every person is born naturally disposed to become a Moslem; but that a man’s parents make him a Jew, a Christian, or a Magian.	Gems of Divine Mysteries, p. 32, paragraph 42 link	BWC: No change is there in God's creation		Set thou thy face then, as a true convert,8 towards the Faith which God hath made, and for which He hath made man. No change is there in the creation of God. This is the right Faith, but the greater part of men know it not.	8 Lit. as a Hanyf. See note on the preceding Sura, 121, p. 209.
74	30	30	And be ye turned unto him, and fear him, and be constant at prayer, and be not idolaters.					And be ye turned to Him, and fear Him, and observe prayer, and be not of those who unite gods with God:
74	31	30	Of those who have made a schism in their religion, and are divided into various sects, every sect rejoice in their own opinion.					Of those who have split up their religion, and have become sects, where every party rejoices in what is their own.9	9 Peculiar to and distinctive of themselves. Muhammad had a just appreciation of that narrowness of mind which is the characteristic of sectarians in every age, who seize upon some one point of truth, through inability to grasp the whole in its due proportions and bearing, and glory in it, as if the fragment were the whole.
74	32	30	When adversity befalleth men, they call upon their LORD, turning unto him: afterwards, when he hath caused them to taste of his mercy, behold, a part of them associate other deities with their LORD:					When some evil toucheth men, they turn to their Lord and call upon him: then when he hath made them taste his mercy, lo, a part of them join other gods with their Lord,
74	33	30	to show themselves ungrateful for the favors which we have bestowed on them. Enjoy therefore the vain pleasures of this life; but hereafter shall ye know the consequence.					Ungrateful for our favours! Enjoy yourselves then. But in the end ye shall know your folly.
74	34	30	Have we sent down unto them any authority, which speaketh of the false gods which they associate with him?d	d That is, Have we either by the mouth of any prophet, or by any written revelation, commanded or encouraged the worship of more gods than one?				Have we sent down to them any mandate which speaketh in favour of what they join with God?
74	35	30	When we cause men to taste mercy, they rejoice therein; but if evil befalleth them, for that which their hands have before committed, behold, they despair.e	e And seek not to regain the favour of GOD by timely repentance.				When we cause men to taste mercy they rejoice in it; but if, for that which their hands have aforetime wrought, evil befall them, they despair.
74	36	30	Do they not see that GOD bestoweth provision abundantly on whom he pleaseth, and is sparing unto whom he pleaseth? Verily herein are signs unto people who believe.					See they not that God bestoweth full supplies on whom He pleaseth and giveth sparingly to whom He pleaseth? Signs truly are there herein to those who believe.
74	37	30	Give unto him who is of kin to thee his reasonable due; and also to the poor, and the stranger: this is better for those who seek the face of GOD; and they shall prosper.					To him who is of kin to thee give his due, and to the poor and to the wayfarer: this will be best for those who seek the face of God; and with them it shall be well.
74	38	30	Whatever ye shall give in usury,f to be an increase of men's substance, shall not be increased by the blessing of GOD: but whatever ye shall give in alms, for GOD'S sake, they shall receive a twofold reward.	f Or by way of bribe. The word may include any sort of extortion or illicit gain.				Whatever ye put out at usury to increase it with the substance of others shall have no increase from God:10 but whatever ye shall give in alms, as seeking the face of God, shall be doubled to you.	10 Comp. Ps. xv. 5.
74	39	30	It is GOD who hath created you, and hath provided food for you: hereafter will he cause you to die; and after that will he raise you again to life. Is there any of your false gods, who is able to do the least of these things? Praise be unto him; and far be he removed from what they associate with him!					It is God who created you–then fed you–then will cause you to die–then will make you alive. Is there any of your companion-gods who can do aught of these things? Praise be to Him! and far be He exalted above the gods they join with Him.
74	40	30	Corruptiong hath appeared by land and by sea, for the crimes which men's hands have committed; that it might make them to tasteh a part of the fruits of that which they have wrought, that peradventure they might turn from their evil ways.	g viz., Mischief and public calamities, such as famine, pestilence, droughts, shipwrecks, &c. or erroneous doctrines, or a general depravity of manners. h Some copies read in the first person plural, That we might cause them to taste &c.				Destruction hath appeared by land and by sea on account of what men's hands have wrought, that it might make them taste somewhat of the fruit of their doings, that haply they might turn to God.
74	41	30	Say, Go through the earth, and see what hath been the end of those who have been before you: the greater part of them were idolaters.					SAY: Journey through the land, and see what hath been the end of those who were before you! The greater part of them joined other gods with God.
74	42	30	Set thy face therefore towards the right religion, before the day cometh, which none can put back from GOD. On that day shall they be separated into two companies:					Set thy face then towards the right faith, ere the day come which none can hinder God from bringing on.11 On that day shall they be parted in twain:	11 Lit. which none can put back from God.
74	43	30	whoever shall have been an unbeliever, on him shall his unbelief be charged; and whoever shall have done that which is right, shall spread themselves couches of repose in paradise;					Unbelievers on whom shall be their unbelief; and they who have wrought righteousness, and prepared for themselves couches of repose:
74	44	30	that he may reward those who shall believe, and work righteousness, of his abundant liberality; for he loveth not the unbelievers.					That of his bounty He may reward those who have believed and wrought righteousness; for the unbelievers He loveth not.
74	45	30	Of his signs one is, that he sendeth the winds, bearing welcome tidings of rain, that he may cause you to taste of his mercy; and that ships may sail at his command, that ye may seek to enrich yourselves of his abundance by commerce; and that ye may give thanks.					And one of his signs is that He sendeth the winds with glad tidings of rain, both that He may cause you to taste his mercy, and that ships may sail at his command, that out of his bounties ye may seek wealth, and that haply ye may render thanks.
74	46	30	We sent apostles, before thee, unto their respective people, and they came unto them with evident proofs: and we took vengeance on those who did wickedly; and it was incumbent on us to assist the true believers.					We have sent apostles before thee to their peoples, and they presented themselves to them with clear proofs of their mission; and while it behoved us to succour the faithful, we took vengeance on the guilty.
74	47	30	It is GOD who sendeth the winds, and raiseth the clouds, and spreadeth the same in the heaven, as he pleaseth; and afterwards disperseth the same: and thou mayest see the rain issuing from the midst thereof; and when he poureth the same down on such of his servants as he pleaseth, behold, they are filled with joy;					It is God who sendeth the winds and uplifteth the clouds, and, as He pleaseth, spreadeth them on high, and breaketh them up; and thou mayest see the rain issuing from their midst; and when He poureth it down on such of his servants as He pleaseth, lo! they are filled with joy,
74	48	30	although before it was sent down unto them, before such relief, they were despairing.					Even they who before it was sent down to them, were in mute despair.
74	49	30	Consider therefore the traces of GOD'S mercy; how he quickeneth the earth, after its state of death: verily the same will raise the dead; for he is almighty.		Tablets of the Divine Plan (within pp. 83-91, 12 To the Bahá'ís of the Western States) link	O: Behold the traces of the Mercy of God!		Look then at the traces of God's mercy–how after its death he quickeneth the earth! This same God will surely quicken the dead, for to all things His might is equal.
74	50	30	Yet if we should send a blasting wind, and they should see their corn yellow and burnt up, they would surely become ungrateful, after our former favors.					Yet should we send a blast, and should they see their harvest turn yellow, they would afterwards shew themselves ungrateful.
74	51	30	Thou canst not make the dead to hear, neither canst thou make the deaf to hear thy call, when they retire and turn their backs;					Thou canst not make the dead to hear, neither canst thou make the deaf to hear the call, when they withdraw and turn their backs:
74	52	30	neither canst thou direct the blind out of their error: thou shalt make none to hear, except him who shall believe in our signs; for they are resigned unto us.					Neither canst thou guide the blind out of their error: in sooth, none shalt thou make to hear, save him who shall believe in our signs: for they are resigned to our will (Muslims).
74	53	30	It is GOD who created you in weakness, and after weakness hath given you strength; and after strength, he will again reduce you to weakness, and gray hairs: he createth that which he pleaseth; and he is the wise, the powerful.					It is God who hath created you in weakness, then after weakness hath given you strength: then after strength, weakness and grey hairs: He createth what He will; and He is the Wise, the Powerful.
74	54	30	On the day whereon the last hour shall come, the wicked will swear					And on the day whereon the Hour shall arrive, the wicked will swear
74	55	30	that they have not tarriedi above an hour: in like manner did they utter lies in their lifetime.	i viz., In the world or in their graves. See chapter 23, p. 262.				That not above an hour have they waited: Even so did they utter lies on earth:
74	56	30	But those on whom knowledge hath been bestowed, and faith, will say, Ye have tarried, according to the book of GOD,k until the day of resurrection; for this is the day of resurrection; but ye knew it not.	k That is, according to his foreknowledge and decree in the preserved table; or according to what is said in the Korân, where the state of the dead is expressed by these words:1 Behind them there shall be a bar until the day of resurrection.2 1 Cap. 23, p. 261. 2 Al Beidâwi.	Memorials of the Faithful (within pp. 191-204, Táhirih) link			But they to whom knowledge and faith have been given will say, "Ye have waited, in accordance with the book of God, till the day of Resurrection: for this is the day of the Resurrection–but ye knew it not."
74	57	30	On that day their excuse shall not avail those who have acted unjustly; neither shall they be invited any more to make themselves acceptable unto God.					On that day their plea shall not avail the wicked, neither shall they again be bidden to seek acceptance with God.
74	58	30	And now have we propounded unto men, in this Koran, parables of every kind: yet if thou bring them a verse thereof, the unbelievers will surely say, Ye are no other than publishers of vain falsehoods.					And now have we set before men, in this Koran, every kind of parable: yet if thou bring them a single verse of it, the infidels will surely say, "Ye are only utterers of vain things."
74	59	30	Thus hath GOD sealed up the hearts of those who believe not:					It is thus that God hath sealed up the hearts of those who are devoid of knowledge.
74	60	30	But do thou, O Mohammed, persevere with constancy, for GOD is true; and let not those induce thee to waver, who have no certain knowledge.					But do thou, Muhammad, bear with patience, for true is the promise of God; and let not those who have no firm belief, unsettle thee.
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82	0	31	CHAPTER XXXI.					SURA XXXI.–LOKMAN1 [LXXXII.]	1 Nothing certain is known concerning the history of this fabulist and philosopher. The opinion most generally received is that Lokman is the same person whom the Greeks, not knowing his real name, have called Æsop, i.e., Æthiops. This Sura shews the high degree of respect entertained for Lokman in Arabia at the time of Muhammad, who doubtless aimed to promote the interests of his new religion by connecting the Koran with so celebrated a name.
82	0	31	ENTITLED, LOKMÂN;l REVEALED AT MECCA.m	l The chapter is so entitled from a person of this name mentioned therein, of whom more immediately. m Some except the fourth verse, beginning at these words, Who observe the appointed times of prayer, and give alms, &c. And others three verses, beginning at these words, If all the trees in the earth were pens, &c.				MECCA.–34 Verses
82	0	31	IN THE NAME OF THE MOST MERCIFUL GOD.					In the Name of God, the Compassionate, the Merciful
82	1	31	A. L. M.n THESE are the signs of the wise book,	n See the Prelim. Disc. Sect. III. p. 46, &c.				ELIF. LAM. MIM.2 These are the verses (signs) of the wise Book,	2 See Sura lxviii. 1, p. 32.
82	2	31	a direction, and a mercy unto the righteous;					A guidance and a mercy to the righteous,
82	3	31	who observe the appointed times of prayer, and give alms, and have firm assurance in the life to come:					Who observe prayer, and pay the impost,3 and believe firmly in the life to come:–	3 Beidh. and Itq. suppose this verse to have been revealed at Medina, on account of the precept to pay the impost, required by Muhammad of his followers as a religious duty, and different from the alms. The former is usually coupled with the duty of observing prayer. Mar. renders, sacrum censum in marg.
82	4	31	these are directed by their LORD, and they shall prosper.					These rest on guidance from their Lord, and with these it shall be well.
82	5	31	There is a man who purchaseth a ludicrous story,o that he may seduce men from the way of GOD, without knowledge, and may laugh the same to scorn: these shall suffer a shameful punishment.	o i.e., Vain and silly fables. The passage was revealed, it is said, on occasion of al Nodar Ebn al Hareth, who, having brought from Persia the romance of Rostam and Isfandiyar, the two heroes of that country, recited it in the assemblies of the Koreish, highly extolling the power and splendour of the ancient Persian kings, and preferring their stories to those of Ad and Thamud, David and Solomon, and the rest which are told in the Korân. Some say that al Nodar bought singing girls, and carried them to those who were inclined to become Moslems to divert them from their purpose by songs and tales.3 3 Idem				But a man there is4 who buyeth an idle tale, that in his lack of knowledge he may mislead others from the way of God, and turn it to scorn. For such is prepared a shameful punishment!	4 Nodhar Ibn El Hareth, who had purchased in Persia the romance of Roustem and Isfendiar, two of the most famous heroes of that land, which he recited to the Koreisch as superior to the Koran.
82	6	31	And when our signs are rehearsed unto him, he disdainfully turneth his back as though he heard them not, as though there were a deafness in his ears: wherefore denounce unto him a grievous punishment.					And when our signs are rehearsed to him, he turneth away disdainfully, as though he heard them not,–as though his ears were heavy with deafness. Announce to him therefore tidings of an afflictive punishment!
82	7	31	But they who shall believe and work righteousness, shall enjoy gardens of pleasure:					But they who shall have believed and wrought good works, shall enjoy the gardens of delight:
82	8	31	they shall continue therein forever: this is the certain promise of GOD; and he is the mighty, the wise.					For ever shall they dwell therein: it is God's true promise! and He is the Mighty, the Wise.
82	9	31	He hath created the heavens without visible pillars to sustain them, and thrown on the earth mountains firmly rooted, lest it should move with you;p and he hath replenished the same with all kinds of beasts; and we send down rain from heaven, and cause every kind of noble vegetable to spring forth therein.	p See chapter 16, p. 196. A learned writer,1 in his notes on this passage, says the original word rawâsiya, which the commentators in general will have to signify stable mountains, seems properly to express the Hebrew word mechonim, i.e., bases or foundations; and therefore he thinks the Korân has here translated that passage of the Psalms, He laid the foundations of the earth, that it should not be moved for ever.2 This is not the only instance which might be given that the Mohammedan doctors are not always the best interpreters of their own scriptures. 1 Gol. in Append. ad Erpenii Gram. p. 187. 2 Ps. civ. 5.				Without pillars that can be seen hath He created the heavens, and on the earth hath thrown mountains lest it should move with you;5 and He hath scattered over it animals of every sort: and from the Heaven we send down rain and cause every kind of noble plant to grow up therein.	5 Comp. Ps. civ. 5.
82	10	31	This is the creation of GOD: show me now what they have created, who are worshipped besides him? verily the ungodly are in a manifest error.					This is the creation of God: Shew me now what others than He have created. Ah! the ungodly are in a manifest delusion.
82	11	31	We heretofore bestowed wisdom on Lokmân,q and commanded him, saying, Be thou thankful unto GOD: for whoever is thankful, shall be thankful to the advantage of his own soul; and if any shall be unthankful, verily GOD is self-sufficient, and worthy to be praised.	q The Arab writers say, that Lokmân was the son of Baûra who was the son or grandson of a sister or aunt of Job; and that he lived several centuries, and to the time of David, with whom he was conversant in Palestine. According to the description they give of his person, he must have been deformed enough; for they say he was of a black complexion (whence some call him an Ethiopian), with thick lips and splay feet: but in return he received from GOD wisdom and eloquence in a great degree, which some pretend were given him in a vision, on his making choice of wisdom preferably to the gift of prophecy, either of which were offered him. The generality of the Mohammedans, therefore, hold him to have been no prophet, but only a wise man. As to his condition, they say he was a slave, but obtained his liberty on the following occasion: His master having one day given him a bitter melon to eat, he paid him such exact obedience as to eat it all; at which his master being surprised, asked him how he could eat so nauseous a fruit? To which he replied, it was no wonder that he should for once accept a bitter fruit from the same hand from which he had received so many favours.3 The commentators mention several quick repartees of Lokmân, which, together with the circumstances above mentioned, agree so well with what Maximus Planudes has written of Esop, that from thence, and from the fables attributed to Lokmân by the orientals, the latter has been generally thought to have been no other than the Esop of the Greeks. However, that be (for I think the matter will bear a dispute), I am of opinion that Planudes borrowed great part of his life of Esop from the traditions he met with in the east concerning Lokmân, concluding them to have been the same person, because they were both slaves, and supposed to be the writers of those fables which go under their respective names, and bear a great resemblance to one another; for it has long since been observed by learned men that the greater part of that monk’s performance is an absurd romance, and supported by no evidence of the ancient writers.4 3 Al Zamakh, al Beidâwi, &c. Vide D’Herbel. Bibl. Orient. p. 516, et Marracc. in Alc. p. 547. 4 Vide la Vie d’Esope, par M. de Meziriac, et Bayle, Dict. Hist. Art. Esope. Rem. B.				Of old we bestowed wisdom upon LOKMAN, and taught him thus–"Be thankful to God: for whoever is thankful, is thankful to his own behoof; and if any shall be thankless . . . God truly is self-sufficient, worthy of all praise!"
82	12	31	And remember when Lokmân said unto his son,r as he admonished him, Oh my son, give not a partner unto GOD; for polytheism is a great impiety.	r Whom some name Anám (which comes pretty near the Ennus of Planudes), some Ashcam, and others Mathan.				And bear in mind when Lokman said to his son by way of warning, "O my son! join not other gods with God, for the joining gods with God is the great impiety."
82	13	31	We have commanded man concerning his parents,s (his mother carrieth him in her womb with weakness and faintness, and he is weaned in two years), saying, Be grateful unto me, and to thy parents. Unto me shall all come to be judged.	s The two verses which begin at these words, and end with the following, viz., And then will I declare unto you that which ye have done, are no part of Lokmân’s advice to his son, but are inserted by way of parenthesis, as very pertinent and proper to be repeated here, to show the heinousness of idolatry; they are to be read (excepting some additions) in the twenty-ninth chapter, and were originally revealed on account of Saad Ebn Abi Wakkâs, as has been already observed.5 5 See cap. 29, p. 297, and the notes thereon.				(We have commanded6 man concerning his parents. His mother carrieth him with weakness upon weakness; nor until after two years is he weaned.7 Be grateful to me, and to thy parents. Unto me shall all come.	6 This verse and the verse following would seem more naturally to follow verse 18, where Wahl has placed them. See preceding Sura, v. 7. 7 Comp. Talm. Kethuboth, 60, 1, "A woman is to suckle her child two years." Comp. Jos. Ant. ii. 9, 6.
82	14	31	But if thy parents endeavor to prevail on thee to associate with me that concerning which thou hast no knowledge, obey them not: bear them company in this world in what shall be reasonable;t but follow the way of him who sincerely turneth unto me.u Hereafter unto me shall ye return, and then will I declare unto you that which ye have done.	t That is, show them all deference and obedience, so far as may be consistent with thy duty towards GOD. u The person particularly meant here was Abu Becr, at whose persuasion Saad had become a Moslem.				But if they importune thee to join that with Me of which thou hast no knowledge, obey them not: comport thyself towards them in this world as is meet and right; but follow the way of him who turneth unto me. Unto me shall ye return at last, and then will I tell you of your doings;)
82	15	31	Oh my son, verily every matter, whether good or bad, though it be of the weight of a grain of mustard-seed, and be hidden in a rock, or in the heavens, or in the earth, GOD will bring the same to light; for GOD is clear-sighted and knowing.					"O my son! verily God will bring everything to light, though it were but the weight of a grain of mustard-seed, and hidden in a rock or in the heavens or in the earth; for, God is subtile, informed of all.
82	16	31	Oh my son, be constant at prayer, and command that which is just, and forbid that which is evil: and be patient under the afflictions which shall befall thee; for this is a duty absolutely incumbent on all men.					O my son! observe prayer, and enjoin the right and forbid the wrong, and be patient under whatever shall betide thee: for this is a bounden duty.
82	17	31	Distort not thy face out of contempt to men, neither walk in the earth with insolence; for GOD loveth no arrogant, vain-glorious person.					And distort not thy face at men; nor walk thou loftily on the earth; for God loveth no arrogant vain-glorious one.
82	18	31	And be moderate in thy pace; and lower thy voice; for the most ungrateful of all voices surely is the voice of asses.x	x To the braying of which animal the Arabs liken a loud and disagreeable voice.				But let thy pace be middling; and lower thy voice: for the least pleasing of voices is surely the voice of asses."
82	19	31	Do ye not see that GOD hath subjected whatever is in heaven and on earth to your service, and hath abundantly poured on you his favors, both outwardly and inwardly?y There are some who dispute concerning GOD without knowledge, and without a direction, and without an enlightening book.	y i.e., All kinds of blessings, regarding as well the mind as the body.				See ye not how that God hath put under you all that is in the heavens and all that is on the earth, and hath been bounteous to you of his favours, both for soul and body.8 But some are there who dispute of God without knowledge, and have no guidance and no illuminating Book:	8 Or, the seen and unseen, lit., outwardly and inwardly.
82	20	31	And when it is said unto them, Follow that which GOD hath revealed, they answer, Nay, we will follow that which we found our fathers to practise. What, though the devil invite them to the torment of hell?					And when it is said to them, Follow ye what God hath sent down, they say, "Nay; that religion in which we found our fathers will we follow." What! though Satan bid them to the torment of the flame?
82	21	31	Whosoever resigneth himself unto GOD, being a worker of righteousness, taketh hold on a strong handle; and unto GOD belongeth the issue of all things.		A Traveler’s Narrative, p. 76 link	EGB: Most Firm Handle		But whoso setteth his face toward God with self-surrender, and is a doer of that which is good, hath laid hold on a sure handle; for unto God is the issue of all things.
82	22	31	But whoever shall be an unbeliever, let not his unbelief grieve thee: unto us shall they return; then will we declare unto them that which they have done, for GOD knoweth the innermost parts of the breasts of men.					But let not the unbelief of the unbelieving grieve thee: unto us shall they return: then will we tell them of their doings; for God knoweth the very secrets of the breast.
82	23	31	We will suffer them to enjoy this world for a little while: afterwards we will drive them to a severe punishment.					Yet a little while will we provide for them: afterwards will we force them to a stern punishment.
82	24	31	If thou ask them who hath created the heavens and the earth, they will surely answer, GOD. Say, GOD be praised! but the greater part of them do not understand.					If thou ask them who hath created the heavens and the earth, they will certainly reply, "God." SAY: God be praised! But most of them have no knowledge.
82	25	31	Unto GOD belongeth whatever is in heaven and earth: for GOD is the self-sufficient, the praiseworthy.					God's, whatever is in the Heavens and the Earth! for God, He is the Rich,9 the Praiseworthy.	9 Or as rendered in verse 11, "the self-sufficient."
82	26	31	If whatever trees are in the earth were pens, and he should after that swell the sea into seven seas of ink, the words of GOD would not be exhausted;z for GOD is mighty and wise.	z This passage is said to have been revealed in answer to the Jews, who insisted that all knowledge was contained in the law.1 1 Al Beidâwi.				If all the trees that are upon the earth were to become pens, and if God should after that swell the sea into seven seas of ink, His words would not be exhausted: for God is Mighty, Wise.10	10 Wah. Omar ben Muhammad, Zam. and Beidh. suppose this and the three following verses to have been revealed at Medina, in answer to the Jews, who had affirmed that all knowledge was contained in their own Law. But the accuracy of this supposition is very doubtful, if considered with regard to the preceding and following context.
82	27	31	Your creation and your resuscitation are but as the creation and resuscitation of one soul: verily GOD both heareth and seeth.	a GOD being able to produce a million of worlds by the single word Kun, i.e., Be, and to raise the dead in general by the single word Kum, i.e., Arise.				Your creation and your quickening hereafter, are but as those of a single individual. Verily, God Heareth, Seeth!
82	28	31	Dost thou not see that GOD causeth the night to succeed the day, and causeth the day to succeed the night, and compelleth the sun and the moon to serve you? Each of those luminaries hasteneth in its course to a determined period: and GOD is well acquainted with that which ye do.					Seest thou not that God causeth the night to come in upon the day, and the day to come in upon the night? and that he hath subjected the sun and the moon to laws by which each speedeth along to an appointed goal? and that God therefore is acquainted with that which ye do?
82	29	31	This is declared concerning the divine knowledge and power, for that GOD is the true Being, and for that whatever ye invoke, besides him is vanity; and for that GOD is the high, the great God.					This, for that God is the truth; and that whatever ye call upon beside Him is a vain thing; and that God–He is the High, the Great.
82	30	31	Dost thou not see that the ships run in the sea, through the favor of GOD, that he may show you of his signs? Verily herein are signs unto every patient, grateful person.					Seest thou not how the ships speed on in the sea, through the favour of God, that he may shew you of his signs? for herein are signs to all patient, grateful ones.
82	31	31	When waves cover them, like overshadowing clouds, they call upon GOD, exhibiting the pure religion unto him; but when he bringeth them safe to land, there is of them who halteth between the true faith and idolatry. Howbeit, none rejecteth our signs, except every perfidious, ungrateful person.					When the waves cover them like dark shadows they call upon God as with sincere religion; but when He safely landeth them, some of them there are who halt between two opinions.11 Yet none reject our signs but all deceitful, ungrateful ones.	11 Between idolatry and Islam.
82	32	31	O men, fear your LORD, and dread the day whereon a father shall not make satisfaction for his father at all:					O men! fear ye your Lord, and dread the day whereon father shall not atone for son, neither shall a son in the least atone for his father.
82	33	31	the promise of GOD is assuredly true. Let not this present life, therefore, deceive you; neither let the deceiverb deceive you concerning GOD.	b viz., The devil.				Aye! the promise of God is a truth. Let not this present life then deceive you; neither let the deceiver deceive you concerning God.
82	34	31	Verily the knowledge of the hour of judgment is with GOD; and he causeth the rain to descend at his own appointed time; and he knoweth what is in the wombs of females. No soul knoweth what it shall gain on the morrow; neither doth any soul know in what land it shall die;c but GOD is knowing and fully acquainted with all things.	c In this passage five things are enumerated which are known to GOD alone, viz., The time of the day of judgment; the time of rain; what is forming in the womb, as whether it be male or female, &c.; what shall happen on the morrow; and where any person shall die. These the Arabs, according to a tradition of their prophet, call the five keys of secret knowledge. The passage, it is said, was occasioned by al Hareth Ebn Amru, who propounded questions of this nature to Mohammed. As to the last particular, al Beidâwi relates the following story: The angel of death passing once by Solomon in a visible shape, and looking at one who was sitting with him, the man asked who he was, and upon Solomon’s acquainting him that it was the angel of death, said, He seems to want me; wherefore order the wind to carry me from hence into India; which being accordingly done, the angel said to Solomon, I looked so earnestly at the man out of wonder; because I was commanded to take his soul in India, and found him with thee in Palestine.				Aye! God!–with Him is the knowledge of the Hour: and He sendeth down the rain–and He knoweth what is in the wombs–but no soul knoweth what it shall have gotten on the morrow: neither knoweth any soul in what land it shall die. But God is knowing, informed of all.
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70	0	32	CHAPTER XXXII.					SURA XXXII.–ADORATION [LXX.]
70	0	32	ENTITLED, ADORATION;d REVEALED AT MECCA.	d The title is taken from the middle of the chapter, where the believers are said to fall down adoring				MECCA.–30 Verses
70	0	32	IN THE NAME OF THE MOST MERCIFUL GOD.					In the Name of God, the Compassionate, the Merciful.
70	1	32	A. L. M.e THE revelation of this book, there is no doubt thereof, is from the LORD of all creatures.	e See the Prelim. Disc. Sect. III p. 46, &c.				ELIF. LAM. MIM.1 This Book is without a doubt a Revelation sent down from the Lord of the Worlds.	1 See Sura lxviii. 1, p. 32.
70	2	32	Will they say, Mohammed hath forged it? Nay it is the truth from thy LORD, that thou mayest preach to a people, unto whom no preacher hath come before thee;f peradventure they will be directed.	f See chapter 28, p. 293.				Will they say, He hath forged it? Nay, it is the truth from thy Lord that thou mayest warn a people to whom no warner hath come before thee, that haply they may be guided.
70	3	32	It is GOD who hath created the heavens and the earth, and whatever is between them, in six days; and then ascended his throne. Ye have no patron or intercessor besides him. Will ye not therefore consider?					God it is who hath created the Heavens and the Earth and all that is between them in six days; then ascended his throne. Save Him ye have no patron, and none to plead for you. Will ye not then reflect?
70	4	32	He governeth all things from heaven even to the earth: hereafter shall they return unto him, on the day whose length shall be a thousand years,g of those which ye compute.	g As to the reconciliation of this passage with another,1 which seems contradictory, see the Prelim. Disc. Sect. IV. p. 65. Some, however, do not interpret the passage before us of the resurrection, but suppose that the words here describe the making and executing of the decrees of GOD, which are sent down from heaven to earth, and are returned (or ascend, as the verb properly signifies) back to him, after they have been put in execution; and present themselves, as it were, so executed, to his knowledge, in the space of a day with GOD, but with man, of a thousand years. Others imagine this space to be the time which the angels, who carry the divine decrees, and bring them back executed, take in descending and reascending, because the distance from heaven to earth is a journey of five hundred years: and others fancy that the angels bring down at once decrees for a thousand years to come, which being expired, they return back for fresh orders, &c.2 1 Cap. 20. 2 Al Beidâwi.			The Dawn-Breakers (Chapter XIII, p. 248, footnote 3) (repeat of Rodwell’s translation) link	From the Heaven to the Earth He governeth all things: hereafter shall they come up to him on a day whose length shall be a thousand of such years as ye reckon.2	2 Comp. Sura [cvii.] xxii. 46, and Ps. xc. 4, which is taken literally by many of the Talmudists. Comp. e.g. Sanhed. 96, 2.
70	5	32	This is he who knoweth the future, and the present; the mighty, the merciful.					This is He who knoweth the unseen and the seen; the Mighty, the Merciful,
70	6	32	It is he who hath made everything which he hath created exceeding good; and first created man of clay,					Who hath made everything which he hath created most good; and began the creation of man with clay;
70	7	32	and afterwards made his posterity of an extract of despicable water;h	h i.e., Seed.	Summons of the Lord of Hosts (Súriy-Haykal, paragraph 151) link Summons of the Lord of Hosts (Súriy-i-Mulúk, paragraph 77) link			Then ordained his progeny from germs of life,3 from sorry water:	3 Lit. ex spermate genitali.
70	8	32	and then formed him into proper shape, and breathed of his spirit into him; and hath given you the senses of hearing and seeing, and hearts to understand. How small thanks do ye return!					Then shaped him, and breathed of His Spirit into him, and gave you hearing and seeing and hearts: what little thanks do ye return!
70	9	32	And they say, When we shall lie hidden in the earth, shall we be raised thence a new creature?					And they say, "What! when we shall have lain hidden in the earth, shall we become a new creation?"
70	10	32	Yea, they deny the meeting of their LORD at the resurrection.					Yea, they deny that they shall meet their Lord.
70	11	32	Say, The angel of death,i who is set over you, shall cause you to die: then shall ye be brought back unto your LORD.	i See the Prelim. Disc. Sect. IV. p. 56.				SAY: The angel of death who is charged with you shall cause you to die: then shall ye be returned to your Lord.
70	12	32	If thou couldest see, when the wicked shall bow down their heads before their LORD, saying, O LORD, we have seen, and have heard: suffer us therefore to return into the world, and we will work that which is right; since we are now certain of the truth of what hath been preached to us: thou wouldest see an amazing sight.					Couldst thou but see when the guilty shall droop their heads before their Lord, and cry, "O our Lord! we have seen and we have heard: return us then to life: we will do that which is right. Verily we believe firmly!"
70	13	32	If we had pleased we had certainly given unto every soul its direction: but the word which hath proceeded from me must necessarily be fulfilled, when I said, Verily I will fill hell with genii and men, altogether.k	k See chapter 7, p. 106, and chapter 11, p. 169.				(Had we pleased we had certainly given to every soul its guidance. But true shall be the word which hath gone forth from me–I will surely fill hell with Djinn and men together.)
70	14	32	Taste therefore the torment prepared for you, because ye have forgotten the coming of this your day: we also have forgotten you; taste therefore the punishment of eternal duration, for that which ye have wrought.					"Taste then the recompense of your having forgotten the meeting with this your day. We, too, we have forgotten you: taste then an eternal punishment for that which ye have wrought."
70	15	32	Verily they only believe in our signs, who, when they are warned thereby, fall down adoring, and celebrate the praise of their LORD, and are not elated with pride;					They only believe in our signs, who, when mention is made of them, fall down in ADORATION, and celebrate the praise of their Lord, and are not puffed up with disdain:
70	16	32	their sides are raised from their beds, calling on their LORD with fear and with hope; and they distribute alms out of what we have bestowed on them.					Who, as they raise them4 from their couches, call on their Lord with fear and desire, and give alms of that with which we have supplied them.	4 Lit. their sides are raised.
70	17	32	No soull knoweth the complete satisfactionm which is secretly prepared for them, as a reward for that which they have wrought.	l Not even an angel of those who approach nearest GOD’S throne, nor any prophet who hath been sent by him.3 3 Idem. m Literally, The joy of the eyes. The commentators fail not, on occasion of this passage, to produce that saying of their prophet, which was originally none of his own; GOD saith, I have prepared for my righteous servants, what eye hath not seen, nor hath ear heard, nor hath entered into the heart of man to conceive.				No soul knoweth what joy of the eyes is reserved for the good in recompense of their works.
70	18	32	Shall he, therefore, who is a true believer, be as he who is an impious transgressor? They shall not be held equal.					Shall he then who is a believer be as he who sinneth grossly? they shall not be held alike.
70	19	32	As to those who believe and do that which is right, they shall have gardens of perpetual abode, an ample recompense for that which they shall have wrought:					As to those who believe and do that which is right, they shall have gardens of eternal abode as the meed of their works:
70	20	32	but as for those who impiously transgress, their abode shall be hell fire; so often as they shall endeavor to get thereout, they shall be dragged back into the same, and it shall be said unto them, Taste ye the torment of hell fire, which ye rejected as a falsehood.					But as for those who grossly sin, their abode shall be the fire: so oft as they shall desire to escape out of it, back shall they be turned into it. And it shall be said to them, Taste ye the torment of the fire, which ye treated as a lie.
70	21	32	And we will cause them to taste the nearer punishment of this world, besides the more grievous punishment of the next; peradventure they will repent.					And we will surely cause them to taste a punishment yet nearer at hand, besides the greater punishment, that haply they may turn to us in penitence.
70	22	32	Who is more unjust than he who is warned by the signs of his LORD, and then turneth aside from the same? We will surely take vengeance on the wicked.					Who acteth worse than he who is warned by the signs of his Lord, then turneth away from them? We will surely take vengeance on the guilty ones.
70	23	32	We heretofore delivered the book of the law unto Moses; wherefore be not thou in doubt as to the revelation thereof:n and we ordained the same to be a direction unto the children of Israel;	n Or, as some interpret it, of the revelation of the Korân to thyself; since the delivery of the law to Moses proves that the revelation of the Korân to thee is not the first instance of the kind. Others think the words should be translated thus: Be thou not in doubt as to thy meeting of that prophet; supposing that the interview between Moses and Mohammed in the sixth heaven, when the latter took his night journey thither, is here intended.4 4 Idem.				We heretofore gave the Book of the law to Moses: have thou no doubt as to our meeting with him:5 and we appointed it for the guidance of the children of Israel.	5 Nöldeke thinks that the word for meeting is used here in the same sense as in v. 10 above and Sura [lxxi.] xli. 54, and that the clause does not belong to this verse, p. 108, n.
70	24	32	and we appointed teachers from among them, who should direct the people at our command, when they had persevered with patience, and had firmly believed in our signs.					And we appointed Imâms from among them who should guide after our command when they had themselves endured with constancy, and had firmly believed in our signs.
70	25	32	Verily thy LORD will judge between them, on the day of resurrection, concerning that wherein they have disagreed.					Now thy Lord! He will decide between them on the day of resurrection as to the subject of their disputes.
70	26	32	Is it not known unto them how many generations we have destroyed before them, through whose dwellings they walk?o Verily herein are signs: will they not therefore hearken?	o The Meccans frequently passing by the places where the Adites, Thamudites, Midianites, Sodomites, &c., once dwelt.				Is it not notorious to them how many generations, through whose abodes they walk, we have destroyed before them? Truly herein are sings: will they not then hear?
70	27	32	Do they not see that we drive rain unto a land bare of grass and parched up, and thereby produce corn, of which their cattle eat, and themselves also? Will they not therefore regard?					See they not how we drive the rain to some parched land and thereby bring forth corn of which their cattle and themselves do eat? Will they not then behold?
70	28	32	The infidels say to the true believers, When will this decision be made between us, if ye speak truth?					They say, "When will this decision take place? Tell us, if ye are men of truth?"
70	29	32	Answer, On the day of that decision,p the faith of those who shall have disbelieved shall not avail them; neither shall they be respited any longer.	p That is, on the day of judgment; though some suppose the day here intended to be that of the victory at Bedr, or else that of the taking of Mecca, when several of those who had been proscribed were put to death without remission.5 5 See the Prelim. Disc. Sect. II. p. 42.				SAY: On the day of that decision, the faith of infidels shall not avail them, and they shall have no further respite.
70	30	32	Wherefore avoid them, and expect the issue: verily they expect to obtain some advantage over thee.					Stand aloof from them then, and wait thou, for they too wait.6	6 Wait thou for their punishment as they wait for thy downfall.
103	0	33
103	0	33
103	0	33	CHAPTER XXXIII.					SURA XXXIII.–THE CONFEDERATES1 [CIII.]	1 Medina was besieged, when this Sura was revealed, by certain confederate tribes at the instigation of the Jews, an. Hej. 5. The first nine verses, however, have no immediate reference to this event, but to Muhammad's cotemporary marriage with Zeinab. See below, verse 37.
103	0	33	ENTITLED, THE CONFEDERATES;q REVEALED AT MEDINA.	q Part of this chapter was revealed on occasion of the war of the ditch, which happened in the fifth year of the Hejra, when Medina was besieged, for above twenty days, by the joint and confederate forces of several Jewish tribes, and of the inhabitants of Mecca, Najd, and Tehâma, at the instigation of the Jews of the tribe of Nadhîr, who had been driven out of their settlement near Medina, by Mohammed, the year before.1				MEDINA.–73 Verses
103	0	33	IN THE NAME OF THE MOST MERCIFUL GOD.					In the Name of God, the Compassionate, the Merciful
103	1	33	O PROPHET, fear GOD, and obey not the unbelievers and the hypocrites:r verily GOD is knowing and wise.	r It is related that Abu Sofiân, Acrema Ebn Abi Jahl, and Abu’l A war al Salami, having an amicable interview with Mohammed, at which were present also Abda’llah Ebn Obba, Moatteb Ebn Kosheir, and Jadd Ebn Kais, they proposed to the prophet that if he would leave off preaching against the worship of their gods, and acknowledge them to be mediators, they would give him and his LORD no farther disturbance; upon which these words were revealed.2 1 Vide Abulfeda, Vit. Moh. p. 73, et Gagnier, Vie de Mahomet, l. 4, c. I 2 Al Beidâwi				O PROPHET, fear thou God, and obey not the unbelievers and the hypocrites;–Truly God is Knowing, Wise:
103	2	33	But follow that which is revealed unto thee from thy LORD; for GOD is well acquainted with that which ye do;					But follow what is revealed to thee from thy Lord: Cognisant truly is He of all your actions–
103	3	33	and put thy trust in GOD; for GOD is a sufficient protector.					And put thou thy trust in God, for a sufficient guardian is God.
103	4	33	GOD hath not given a man two hearts within him; neither hath he made your wives (some of whom ye divorce, regarding them thereafter as your mothers) your true mothers; not hath he made your adopted sons your true sons.s This is your saying in your mouths: but GOD speaketh the truth; and he directed the right way.	s This passage was revealed to abolish two customs among the old Arabs. The first was their manner of divorcing their wives, when they had no mind to let them go out of their house, or to marry again; and this the husband did by saying to the woman, Thou art henceforward to me as the back of my mother; after which words pronounced he abstained from her bed, and regarded her in all respects as his mother, and she became related to all his kindred in the same degree as if she had been really so. The other custom was the holding their adopted sons to be as as nearly related to them as their natural sons, so that the same impediments of marriage arose from that supposed relation, in the prohibited degrees, as it would have done in the case of a genuine son. The latter Mohammed had a peculiar reason to abolish–viz., his marrying the divorced wife of his freedman Zeid, who was also his adopted son, of which more will be said by-and-bye. By the declaration which introduces this passage, that GOD has not given a man two hearts, is meant, that a man cannot have the same affection for supposed parents and adopted children, as for those who are really so. They tell us the Arabs used to say, of a prudent and acute person, that he had two hearts; whence one Abu Mámer, or, as others write, Jemîl Ebn Asad al Fihri, was surnamed Dhu’lkalbein, or the man with two hearts.3 3 Idem, Jallalo’ddin, &c.				God hath not given a man two hearts within him; neither hath he made your wives whom ye divorce2 to be as your mothers; nor hath he made your adopted sons to be as your own sons. Such words are indeed in your mouths; but God speaketh the truth, and in the right way He guideth.	2 The Arabians had been accustomed, before the time of Muhammad, to divorce their wives with the words,–thy back be to me as the back of my mother. The drift and motive of this passage is explained by verse 37 below. It had also been the custom to hold adopted sons to be as nearly related to them as their natural ones. See Sura lviii. 2, p. 451.
103	5	33	Call such as are adopted, the sons of their natural fathers: this will be more just in the sight of GOD. And if ye know not their fathers, let them be as your brethren in religion, and your companions: and it shall be no crime in you, that ye errt in this matter; but that shall be criminal which your hearts purposely design; for GOD is gracious and merciful.	t Through ignorance or mistake; or, that ye have erred for the time past.				Name them after their fathers: this will be more right before God. But if ye know not who their fathers are, then let them be your brethren in the faith, and your comrades. And unless made with intent of heart, mistakes in this matter shall be no crime in you: for God is Lenient, Merciful.
103	6	33	The prophet is nigher unto the true believers than their own souls;u and his wives are their mothers.x Those who are related by consanguinity are nigher of kin the one of them unto the others, according to the book of GOD, than the other true believers, and the Mohâjerûn:y unless that ye do what is fitting and reasonable to your relations in general. This is written in the book of God.z	u Commanding them nothing but what is for their interest and advantage, and being more solicitous for their present and future happiness even than themselves; for which reason he ought to be dear to them, and deserves their utmost love and respect. In some copies these words are added, And he is a father unto them; every prophet being the spiritual father of his people, who are therefore brethren. It is said that this passage was revealed on some of Mohammed’s followers telling him, when he summoned them to attend him in the expedition of Tabûc,4 that they would ask leave of their fathers and mothers.5 4 See cap. 9, p. 139. 5 Al Beidâwi. x Though the spiritual relation between Mohammed and his people, declared in the preceding words, created no impediment to prevent his taking to wife such women among them as he thought fit; yet the commentators are of opinion that they are here forbidden to marry any of his wives.6 6 See the Prelim. Disc. Sect. VI. y These words, which also occur, excepting the latter part of the sentence, in the eighth chapter, abrogate that law concerning inheritances, published in the same chapter, whereby the Mohâjerûn and Ansârs were to be the heirs of one another, exclusive of their nearer relations, who were infidels.7 7 See cap. 8, p. 133. z i.e., In the preserved table, or the Korân; or, as others suppose, in the Pentateuch.				Nearer of kin to the faithful is the Prophet, than they are to their own selves. His wives are their mothers. According to the Book of God, they who are related by blood, are nearer the one to the other than other believers, and than those who have fled their country3 for the cause of God: but whatever kindness ye shew to your kindred, shall be noted down in the Book.	3 The Mohadjers–those who had emigrated with Muhammad from Mecca. This verse abrogates Sura [xcv.] viii. 73.
103	7	33	Remember when we accepted their covenant from the prophets,a and from thee, O Mohammed, and from Noah, and Abraham, and Moses, and Jesus the son of Mary, and received from them a firm covenant;b	a Jallalo’ddin supposes this covenant was made when Adam’s posterity were drawn forth from his loins, and appeared before GOD like small ants:8 but Marracci conjectures that the covenant here meant was the same which the Talmudists pretend all the prophets entered into with GOD on Mount Sinai, where they were all assembled in person with Moses.9 8 See cap. 7, p. 122. 9 See cap. 3, p. 41. b Whereby they undertook to execute their several commissions, and promised to preach the religion commanded them by GOD.				And remember that we have entered into covenant with the Prophets, and with thee, and with Noah, and Abraham, and Moses, and Jesus, Son of Mary: and we formed with them a strict covenant,
103	8	33	that God may examine the speakers of truth concerning their veracity:c and he hath prepared a painful torment for the unbelievers.	c i.e., That he may at the day of judgment demand of the prophets in what manner they executed their several commissions, and how they were received by their people; or, as the words may also import, that he may examine those who believed on them, concerning their belief, and reward them accordingly.				That God may question the men of truth as to their truth.4 But a sore torment hath He prepared for the unbelievers.	4 How they have discharged their prophetic functions.
103	9	33	O true believers, remember the favor of GOD towards you, when armies of infidels came against you,d and we sent against them a wind, and hosts of angels which ye saw not:e and GOD beheld that which ye did.	d These were the forces of the Koreish and the tribe of Ghatfân, confederated with the Jews of al Nadhîr and Koreidha, who besieged Medina to the number of twelve thousand men, in the expedition called the war of the ditch. e On the enemies’ approach, Mohammed, by the advice of Salmân, the Persian, ordered a deep ditch or entrenchment to be dug round Medina, for the security of the city, and went out to defend it with three thousand men. Both sides remained in their camps near a month, without any other acts of hostility than shooting of arrows and slinging of stones; till, in a winter’s night, GOD sent a piercing cold east wind, which benumbed the limbs of the confederates, blew the dust in their faces, extinguished their fires, overturned their tents, and put their horses in disorder, the angels at the same time crying, Allah acbar! round about their camp; whereupon Toleiha Ebn Khowailed, the Asadite, said aloud, Mohammed is going to attack you with enchantments, wherefore provide for your safety by flight: and accordingly the Koreish first, and afterward the Ghatfânites, broke up the siege, and returned home; which retreat was also not a little owing to the dissensions among the confederate forces, the raising and fomenting whereof the Mohammedans also ascribe to GOD. It is related that when Mohammed heard that his enemies were retired, he said, I have obtained success by means of the east wind; and Ad perished by the west wind.1 1 Al Beidâwi, Abulf. Vit. Moh. p. 77, &c.				O believers!5 remember the goodness of God towards you, when the armies came against you, and we sent against them a blast, and hosts that ye saw not; for the eye of God was upon your doings:	5 Verses 9-33 have reference to the events of the year Hej. 5, towards the close. See next note. His. 688; Waq. 4 f.
103	10	33	When they came against you from above you, and from below you,f and when your sight became troubled, and your hearts came even to your throats for fear, and ye imagined of GOD various imaginations.g	f The Ghatfânites pitched on the east side of the town, on the higher part of the valley; and the Koreish on the west side, on the lower part of the valley.2 2 Idem. g The sincere and those who were more firm of heart fearing they should not be able to stand the trial; and the weaker-hearted and hypocrites thinking themselves delivered up to slaughter and destruction				When they assailed you from above you, and from below you,6 and when your eyes became distracted, and your hearts came up into your throat, and ye thought divers thoughts of God:	6 In the engagement which took place under the walls of Medina, some of the enemy were posted on a height to the east of the city, others in a valley on the west. The besiegers were 12,000, the Muslims 3,000 strong, when a violent storm, which upset the tents, put out the camp fires, and blinded the eyes of the confederates with sand, turned the scale of victory against them. Muhammad ascribes the storm to angelic agency.
103	11	33	There were the faithful tried, and made to tremble with a violent trembling.					Then were the faithful tried, and with strong quaking did they quake:
103	12	33	And when the hypocrites, and those in whose heart was an infirmity, said, GOD and his apostle have made you no other than a fallacious promise.h	h The person who uttered these words, it is said, was Moatteb Ebn Kosheir, who told his fellows that Mohammed had promised them the spoils of the Persians and the Greeks, whereas now not one of them dared to stir out of their entrenchment.3 3 Idem. Vide Abulf. ubi sup. p. 76.				And when the disaffected and the diseased7 of heart said, "God and his Apostle have made us but a cheating promise:"	7 That is, with infidelity.
103	13	33	And when a party of themi said, O inhabitants of Yathreb,k there is no place of security for you here; wherefore return home. And a part of them asked leave of the prophet to depart, saying, Verily our houses are defenceless and exposed to the enemy: but they were not defenceless; and their intention was no other than to fly.	i viz., Aws Ebn Keidhi and his adherents. k This was the ancient and proper name of Medina, or of the territory wherein it stands. Some suppose the town was so named from its founder, Yathreb, the son of Kâbiya, the son of Mahlayel, the son of Aram, the son of Sem, the son of Noah; though others tell us it was built by the Amalekites.4 4 Ahmed Ebn Yusof. See the Prelim. Disc. p. 4				And when a party of them said, "O people of Yathrib!8 there is no place of safety for you here;9 therefore return into the city." And another party of you asked the prophet's leave to return, saying, "Our houses are left defenceless." No! they were not left defenceless: but their sole thought was to flee away.	8 The ancient name of El-Medina. 9 In the trenches which had been dug around the city by the advice of Salmân, the Persian.
103	14	33	If the city had been entered upon them by the enemy from the parts adjacent, and they had been asked to desert the true believers, and to fight against them; they had surely consented thereto: but they had not, in such case, remained in the samel but a little while.	l i.e., In the city; or, in their apostasy and rebellion, because the Moslems would surely succeed at last.				If the enemy had effected an entry at all points, and they (the disaffected) had been asked to promote confusion, they would have done so; but only a short time would they have remained in it.–(Medina).10	10 They would speedily have quitted the city to attack the faithful in the trenches.
103	15	33	They had before made a covenant with GOD, that they would not turn their backs:m and the performance of their covenant with GOD shall be examined into hereafter.	m The persons meant here were Banu Haretha, who having behaved very ill and run away on a certain occasion, promised they would do so no more.5 5 Al Beidâwi.				They had before pledged themselves to God that they would not turn their backs; and a pledge given to God must be enquired of.
103	16	33	Say, Flight shall not profit you, if ye fly from death or from slaughter: and if it would, yet shall ye not enjoy this world but a little.					SAY: Flight shall not profit you; if ye have fled the death or the slaughter, yet even then, but a little while shall ye enjoy your good things!
103	17	33	Say, Who is he who shall defend you against GOD, if he is pleased to bring evil on you, or is pleased to show mercy towards you? They shall find none to patronize or protect them, besides GOD.					SAY: Who is he that will screen you from God, whether He choose to bring evil on you, or to shew you mercy? None beside God shall they find to be their patron or helper.
103	18	33	GOD already knoweth those among you who hinder others from following his apostle, and who say unto their brethren, Come hither unto us; and who come not to battle, except a little:n	n Either coming to the army in small numbers, or staying with them but a little while, and then returning on some feigned excuse; or behaving ill in time of action. Some expositors take these words to be part of the speech of the hypocrites, reflecting on Mohammed’s companions for lying idle in the trenches, and not attacking the enemy.				God well knoweth those among you who cause hindrances, and those who say to their brethren, "Come hither to us;" and who come not to the fight except a little.
103	19	33	being covetous towards you:o but when fear cometh on them, thou seest them look unto thee for assistance, their eyes rolling about like the eyes of him who fainteth by reason of the agonies of death: yet when their fear is past they inveigh against you with sharp tongues; being covetous of the best and most valuable part of the spoils. These believe not sincerely; wherefore GOD hath rendered their works of no avail; and this is easy with GOD.	o i.e., Sparing of their assistance either in person or with their purse; or being greedy after the booty.				It is out of covetousness in your regard: for when an alarm cometh, thou mayest see them look to thee, and roll their eyes like him on whom the shadows of death have fallen! Yet, when the alarm is passed, with sharp tongues will they assail you, covetous of the best of the spoil. No faith have these! God will make their doings of no avail! And easy is this with God.
103	20	33	They imagined that the confederates would not depart and raise the siege: and if the confederates should come another time, they would wish to live in the deserts among the Arabs who dwell in tents,p and there to inquire after news concerning you; and although they were with you this time, yet they fought not, except a little.	p That they might be absent, and not obliged to go to war.				They thought that the CONFEDERATES would never retire:11 and were the confederates to come again, they would fain be dwelling among the Arabs of the desert, and there ask news about you! for though they were with you, they fought not except a little.	11 That is, raise the siege.
103	21	33	Ye have in the apostle of GOD an excellent example,q unto him who hopeth in GOD, and the last day, and remembereth GOD frequently.	q viz., Of firmness in time of danger, of confidence in the divine assistance, and of piety by fervent prayer for the same.				A noble pattern had ye in God's Apostle, for all who hope in God, and in the latter day, and oft remember God!
103	22	33	When the true believers saw the confederates, they said, This is what GOD and his apostle have foretold us;r and GOD and his apostle have spoken the truth: and it only increased their faith and resignation.	r Namely, That we must not expect to enter paradise without undergoing some trials and tribulations.1 There is a tradition that Mohammed actually foretold this expedition of confederates some time before, and the success of it.2 1 See cap. 2, p. 22; cap. 3, p. 46; cap. 29, p. 298, &c. 2 Al Beidâwi.				And when the faithful saw the confederates, they said, "This is what God and His Apostle promised us,12 and God and His Apostle spoke truly:" and it only increased their faith and self-devotion.	12 That is, that through trials we should attain to Paradise, v. 29.
103	23	33	Of the true believers some men justly performed what they had promised unto GOD;s and some of them have finished their course,t and some of them wait the same advantage;u and they changed not their promise by deviating therefrom in the least:	s By standing firm with the prophet, and strenuously opposing the enemies of the true religion, according to their engagement. t Or, as the words may be translated, have fulfilled their vow, or paid their debt to nature, by falling martyrs in battle; as did Hamza, Mohammed’s uncle, Masab Ebn Omair, and Ans Ebn al Nadr,3 who were slain at the battle of Ohod. The martyrs at the war of the ditch were six, including Saad Ebn Moadh, who died of his wound about a month after.4 3 Idem. 4 Abulf. Vit. Moh. p. 79. u As Othmân and Telha.5 5 Al Beidâwi.				Some were there among the faithful who made good what they had promised to God. Some have fulfilled their course, and others await its fulfilment, and have not been changelings who change–
103	24	33	that GOD may reward the just performers of their covenant for their fidelity; and may punish the hypocritical, if he pleaseth, or may be turned unto them; for GOD is ready to forgive, and merciful.					That God may reward the faithful for their faithfulness, and may punish the hypocrites, if He so please, or be turned unto them: for God is Forgiving, Merciful.
103	25	33	GOD hath driven back the infidels in their wrath: they obtained no advantage; and GOD was a sufficient protector unto the faithful in battle; for GOD is strong and mighty.					And God drove back the infidels in their wrath; they won no advantage; God sufficed the faithful in the fight: for God is Strong, Mighty!
103	26	33	And he hath caused such of those who have received the scriptures, as assisted the confederates, to come down out of their fortresses,x and he cast into their hearts terror and dismay:z a part of them ye slew, and a part ye made captives;	x These were the Jews of the tribe of Koreidha, who, though they were in league with Mohammed, had, at the incessant persuasion of Caab Ebn Asad, a principal man among them, perfidiously gone over to his enemies in this war of the ditch, and were severely punished for it. For the next morning, after the confederate forces had decamped, Mohammed and his men returned to Medina, and, laying down their arms, began to refresh themselves after their fatigue; upon which Gabriel came to the prophet and asked him whether he had suffered his people to lay down their arms, when the angels had not laid down theirs; and ordering him to go immediately against the Koradhites, assuring him that himself would lead the way. Mohammed, in obedience to the divine command, having caused public proclamation to be made that every one should pray that afternoon for success against the sons of Koreidha, set forward upon the expedition without loss of time; and being arrived at the fortress of the Koradhites, besieged them for twenty-five days, at the end of which those people, being in great terror and distress, capitulated, and at length, not daring to trust to Mohammed’s mercy, surrendered at the discretion of Saad Ebn Moadh,6 hoping that he, being the prince of the tribe of Aws, their old friends and confederates, would have some regard for them. But they were deceived: for Saad, being greatly incensed at their breach of faith, had begged of GOD that he might not die of the wound he had received at the ditch till he saw vengeance taken on the Koradhites, and therefore adjudged that the men should be put to the sword, the women and children made slaves, and their goods be divided among the Moslems; which sentence Mohammed had no sooner heard than he cried out, That Saad had pronounced the sentence of GOD: and the same was accordingly executed, the number of men who were slain amounting to six hundred, or, as others say, to seven hundred, or very near, among whom were Hoyai Ebn Akhtab, a great enemy of Mohammed’s, and Caab Ebn Asad, who had been the chief occasion of the revolt of their tribe: and soon after Saad, who had given judgment against them, died, his wound, which had been skinned over, opening again.7 6 See cap. 8, p. 128. 7 Al Beidâwi, Abulf. Vit. Moh. p. 77, &c. Vide Gagnier, Vie de Mah. l. 4, c. 2. z This was the work of Gabriel, who, according to his promise, went before the army of Moslems. It is said that Mohammed, a little before he came to the settlement of the Koradhites, asking some of his men whether anybody had passed them, they answered, that Dohya Ebn Kholeifa, the Calbite, had just passed by them, mounted on a white mule, with housings of satin: to which he replied, That person was the angel Gabriel, who is sent to the sons of Koreidha to shake their castles, and to strike their hearts with fear and consternation.8 8 Ebn Ishak.				And He caused those of the people of the Book (the Jews), who had aided the confederates, to come down out of their fortresses, and cast dismay into their hearts: some ye slew, others ye took prisoners.13	13 After the siege of Medina had been raised, Muhammad made a successful expedition against the Jews of Koreidha, for their treason and violation of treaties.
103	27	33	and God hath caused you to inherit their land, and their houses, and their wealth,a and a land on which ye have not trodden;b for GOD is almighty.	a Their immovable possessions Mohammed gave to the Mohâjerin, saying, that the Ansârs were in their own houses, but that the others were destitute of habitations. The movables were divided among his followers, but he remitted the fifth part, which was usual to be taken in other cases.1 1 Al Beidâwi. b By which some suppose Persia and Greece are meant; others, Khaibar; and others, whatever lands the Moslems may conquer till the day of judgment.2 2 Idem.				And He gave you their land, and their dwellings, and their wealth, for an heritage–even a land on which ye had never set foot: for the might of God is equal to all things.
103	28	33	O prophet, say unto thy wives, If ye seek this present life, and the pomp thereof, come, I will make a handsome provision for you, and I will dismiss you with an honourable dismission;c	c This passage was revealed on Mohammed’s wives asking for more sumptuous clothes, and an additional allowance for their expenses; and he had no sooner received it than he gave them their option, either to continue with him or to be divorced, beginning with Ayesha, who chose GOD and his apostle, and the rest followed her example; upon which the prophet thanked them, and the following words were revealed, viz., It shall not be lawful for thee to take other women to wife hereafter,3 &c. From hence some have concluded that wife who has her option given her, and chooses to stay with her husband, shall not be divorced, though others are of a contrary opinion.4 3 See after, in this chapter, p. 310. 4 Al Beidâwi.				O Prophet! say to thy wives,14 If ye desire this present life and its braveries, come then, I will provide for you, and dismiss you with an honourable dismissal.	14 Muhammad's wives having caused him much annoyance by demands of rich dresses, etc., he gave them the choice of continuing with him as before, or of divorce. They chose the former. See Abulfeda's Hist. Moh. p. 77, and Gagnier's Vie de Moh. i. 4, chap. ii.
103	29	33	but if ye seek GOD and his apostle, and the life to come, verily GOD hath prepared for such of you as work righteousness a great reward.					But if ye desire God and His Apostle, and a home in the next life, then, truly, hath God prepared for those of you who are virtuous, a great reward.
103	30	33	O wives of the prophet, whosoever of you shall commit a manifest wickedness, the punishment thereof shall be doubled unto her twofold;d and this is easy with GOD:	d For the crime would be more enormous and unpardonable in them, because of their superior condition, and the grace which they have received from GOD; whence it is that the punishment of a free person is ordained to be double to that of a slave,5 and prophets are more severely reprimanded for their faults than other men.6 5 See cap 4, p. 57. 6 Al Beidâwi.				O wives of the Prophet! should any of you be guilty of a proven lewdness, doubly shall her chastisement be doubled: and with God this is easy.
103	31	33	(XXII.) but whosoever of you shall be obedient unto GOD and his apostle, and shall do that which is right, we will give her her reward twice,e and we have prepared for her an honourable provision in paradise.	e viz., Once for her obedience, and a second time for her conjugal affection to the prophet, and handsome behaviour to him.				But whoever of you shall obey God and His Apostle, and shall do that which is right, twice over will we give her her reward, and we have prepared for her a noble provision.
103	32	33	O wives of the prophet, ye are not as other women: if ye fear God, be not too complaisant in speech, lest he should covet, in whose heart is a disease of incontinence; but speak the speech which is convenient.					O wives of the Prophet! ye are not as other women. If ye fear God, be not too complaisant of speech, lest the man of unhealthy heart should lust after you, but speak with discreet speech.
103	33	33	And sit still in your houses; and set not out yourselves with the ostentation of the former time of ignorance:f and observe the appointed times of prayer, and give alms; and obey GOD, and his apostle; for GOD desireth only to remove from you the abomination of vanity, since ye are the household of the prophet, and to purify you by a perfect purification.g	f That is, in the old time of idolatry. Some suppose the times before the Flood, or the time of Abraham, to be here intended, when women adorned themselves with all their finery, and went abroad into the streets to show themselves to the men.7 7 Idem. g The pronouns of the second person in this part of the passage being of the masculine gender, the Shiites pretend the sentence has no connection with the foregoing or the following words; and will have it that by the household of the prophet are particularly meant Fâtema and Ali, and their two sons, Hasan and Hosein, to whom these words are directed.8 8 Idem.				And abide still in your houses, and go not in public decked as in the days of your former ignorance,15 but observe prayer, and pay the impost, and obey God and the Apostle: for God only desireth to put away filthiness from you16 as his household, and with cleansing to cleanse you.	15 That is, Idolatry. Acts xvii. 30. Freytag (Einl. p. 453) thinks that previous to Islam, the Arabian women went in public unveiled. 16 The pronoun is in the pl. masc., whereas the pl. fem. is used in the previous part of the verse. The partisans of Ali quote this passage to prove the intimate union of Ali and his posterity with the Prophet.
103	34	33	And remember that which is read in your houses, of the signs of GOD, and of the wisdom revealed in the Koran; for GOD is clear-sighted, and well acquainted with your actions.					And recollect what is rehearsed to you in your houses of the Book of God, and of wisdom: for God is keen-sighted, cognisant of all.
103	35	33	Verily the Moslems of either sex, and the true believers of either sex, and the devout men, and the devout women, and the men of veracity, and the women of veracity, and the patient men, and the patient women, and the humble men, and the humble women, and the alms-givers of either sex, and the men who fast, and the women who fast, and the chaste men, and the chaste women, and those of either sex who remember GOD frequently; for them hath GOD prepared forgiveness, and a great reward.					Truly the men who resign themselves to God (Muslims), and the women who resign themselves, and the believing men and the believing women, and the devout men and the devout women, and the men of truth, and the women of truth, and the patient men and the patient women, and the humble men and the humble women, and the men who give alms and the women who give alms, and the men who fast and the women who fast, and the chaste men and the chaste women, and the men and the women who oft remember God: for them hath God prepared forgiveness and a rich recompense.
103	36	33	It is not fit for a true believer of either sex, when GOD and his apostle have decreed a thing, that they should have the liberty of choosing a different matter of their own:h and whoever is disobedient unto GOD and his apostle surely erreth with a manifest error.	h This verse was revealed on account of Zeinab (or Zenobia), the daughter of Jahash, and wife of Zeid, Mohammed’s freedman, whom the prophet sought in marriage, but received a repulse from the lady and her brother Abdallah, they being at first averse to the match: for which they are here reprehended. The mother of Zeinab, it is said, was Amîma, the daughter of Abd’almotalleb, and aunt to Mohammed.1 1 Al Beidâwi, Jallalo’ddin.				And it is not for a believer, man or woman, to have any choice in their affairs, when God and His Apostle have decreed a matter: and whoever disobeyeth God and His Apostle, erreth with palpable error.
103	37	33	And remember when thou saidst to him unto whom GOD had been gracious,i and on whom thou also hadst conferred favours,k Keep thy wife to thyself, and fear GOD: and thou didst conceal that in thy mind which GOD had determined to discover,l and didst fear men; whereas it was more just that thou shouldest fear GOD. But when Zeidm had determined the matter concerning her, and had resolved to divorce her, we joined her in marriage unto thee;n lest a crime should be charged on the true believers, in marrying the wives of their adopted sons, when they have determined the matter concerning them;o and the command of GOD is to be performed.	i viz., Zeid Ebn Haretha, on whom GOD had bestowed the grace early to become a Moslem. k By giving him his liberty, and adopting him for thy son, &c. Zeid was of the tribe of Calb, a branch of the Khodaites, descended from Hamyar, the son of Saba; and being taken in his childhood by a party of freebooters, was bought by Mohammed, or, as others say, by his wife Khadijah before she married him. Some years after, Haretha, hearing where his son was, took a journey to Mecca, and offered a considerable sum for his ransom; whereupon, Mohammed said, Let Zeid come hither: and if he chooses to go with you, take him without ransom: but if it be his choice to stay with me, why should I not keep him? And Zeid being come, declared that he would stay with his master, who treated him as if he were his only son. Mohammed no sooner heard this, but he took Zeid by the hand, and led him to the black stone of the Caaba, where he publicly adopted him for his son, and constituted him his heir, with which the father acquiesced, and returned home well satisfied. From this time Zeid was called the son of Mohammed, till the publication of Islâm, after which the prophet gave him to wife Zeinab.2 2 Al Jannabi. Vide Gagnier, Vie de Moh. l. 4. c. 3. l Namely, thy affection to Zeinab. The whole intrigue is artfully enough unfolded in this passage. The story is as follows:– Some years after his marriage, Mohammed, going to Zeid’s house on some affair, and not finding him at home, accidentally cast his eyes on Zeinab, who was then in a dress which discovered her beauty to advantage, and was so smitten at the sight, that he could not forbear crying out, GOD be praised, who turneth the hearts of men as he pleaseth! This Zeinab failed not to acquaint her husband with on his return home; whereupon, Zeid, after mature reflection, thought he could do no less than part with his wife in favour of his benefactor, and therefore resolved to divorce her, and acquainted Mohammed with his resolution; but he, apprehending the scandal it might raise, offered to dissuade him from it, and endeavoured to stifle the flames which inwardly consumed him; but at length, his love for her being authorized by this revelation, he acquiesced, and after the term of her divorce was expired, married her in the latter end of the fifth year of the Hejra.3 3 Al Beidâwi, al Jannabi, &c. m It is observed that this is the only person, of all Mohammed’s companions, whose name is mentioned in the Korân. n Whence Zeinab used to vaunt herself above the prophet’s other wives, saying that GOD had made the match between Mohammed and herself, whereas their matches were made by their relations.4 4 Idem. o For this feigned relation, as has been observed, created an impediment of marriage among the old Arabs within the prohibited degrees, in the same manner as if it had been real; and therefore Mohammed’s marrying Zeinab, who had been his adopted son’s wife, occasioned great scandal among his followers, which was much heightened by the Jews and hypocrites: but the custom is here declared unreasonable, and abolished for the future.				And, remember, when thou saidst to him unto whom God had shewn favour,17 and to whom thou also hadst shewn favour, "Keep thy wife to thyself, and fear God;" and thou didst hide in thy mind what God would bring to light.18 and thou didst fear man; but more right had it been to fear God. And when Zaid had settled concerning her to divorce her, we married her to thee, that it might not be a crime in the faithful to marry the wives of their adopted sons, when they have settled the affair concerning them. And the behest of God is to be performed.	17 That is, to Zaid. The favour of God to Zaid consisted in having caused him to become a Muslim: the favour of Muhammad in adopting him as his son. Zaid and Abu Lahab (Sura cxi. p. 29) are the only contemporaries of Muhammad mentioned by name in the Koran. 18 Thy plan to obtain Zeinab, or Zenobia, Zaid's wife, as thy wife.
103	38	33	No crime is to be charged on the prophet, as to what GOD hath allowed him, conformable to the ordinance of GOD with regard to those who preceded him (for the command of GOD is a determinate decree),					No blame attacheth to the prophet where God hath given him a permission. Such was the way of God with those prophets who flourished before thee; for God's behest is a fixed decree–
103	39	33	who brought the messages of GOD, and feared him, and feared none besides GOD: and GOD is a sufficient accountant.					Who fulfilled the mission with which God had charged them,19 and feared Him, and feared none but God. And God taketh a sufficient account.	19 Lit, who brought the messages of God.
103	40	33	Mohammed is not the father of any man among you; but the apostle of GOD, and the seal of the prophets: and GOD knoweth all things.		Kitáb-i-Íqán, part II, paragraph 196, p. 179 link Kitáb-i-Íqán, part II, paragraph 181, p. 169 link Gems of Divine Mysteries, p. 43, paragraph 58 link	Muhammad is not the father of any man among you, but He is the Messenger of God. Muhammad is the Apostle of God and the Seal of the Prophets, BWC: but He is the Apostle of God and the Seal of the Prophets		Muhammad is not the father of any man among you, but he is the Apostle of God, and the seal of the prophets: and God knoweth all things.
103	41	33	O true believers, remember GOD with a frequent remembrance, and celebrate his praise morning and evening.		Selections from the Writings of the Báb (3 Excerpts from the Persian Bayán, VIII, 19, within pp. pp. 80-81) link	BWC: Verily, make ye mention of God		O Believers! remember God with frequent remembrance, and praise Him morning and evening.
103	42	33	It is he who is gracious unto you, and his angels intercede for you, that he may lead you forth from darkness into light; and he is merciful towards the true believers.					He blesseth you, and His angels intercede for you, that He may bring you forth out of darkness into light: and Merciful is He to the Believers.
103	43	33	Their salutation, on the day whereon they shall meet him, shall be, Peace! and he hath prepared for them an honourable recompense.					Their greeting on the day when they shall meet Him shall be "Peace!" And He hath got ready for them a noble recompense.
103	44	33	O prophet, verily we have sent thee to be a witness, and a bearer of good tidings, and a denouncer of threats,					O Prophet ! we have sent thee to be a witness, and a herald of glad tidings, and a warner;
103	45	33	and an inviter unto GOD, through his good pleasure, and a shining light.					And one who, through His own permission, summoneth to God, and a light-giving torch.
103	46	33	Bear good tidings therefore unto the true believers, that they shall receive great abundance from GOD.					Announce, therefore, to believers, that great boons do await them from God;
103	47	33	And obey not the unbelievers, and the hypocrites, and mind not their evil treatment: but trust in GOD; and GOD is a sufficient protector.					And obey not the Infidels and Hypocrites–yet abstain from injuring them: and put thou thy trust in God, for God is a sufficient guardian.
103	48	33	O true believers, when ye marry women who are believers, and afterwards put them away, before ye have touched them, there is no term prescribed you to fulfil towards themp after their divorce: but make them a present,q and dismiss them freely with an honourable dismission.	p That is, Ye are not obliged to keep them any certain time before ye dismiss them, as ye are those with whom the marriage has been consummated. See chap. 2, p. 24. q i.e., If no dower has been assigned them: for if a dower has been assigned, the husband is obliged, according to the Sonna, to give the woman half the dower agreed on, besides a present.1 This is still to be understood of such women with whom the marriage has not been consummated. 1 Idem.				O Believers! when ye marry believing women, and then divorce them before ye have consummated the marriage, ye have no term prescribed you, which ye must fulfil towards them: provide for them, and dismiss them with a reputable dismissal.
103	49	33	O prophet, we have allowed thee thy wives unto whom thou hast given their dower, and also the slaves which thy right hand possesseth, of the booty which GOD hath granted thee;r and the daughters of thy uncle, and the daughters of thy aunts, both on thy father's side, and on thy mother's side, who have fled with thee from Mecca,s and any other believing woman, if she give herself unto the prophet;t in case the prophet desireth to take her to wife. This is a peculiar privilege granted unto thee above the rest of the true believers.u	r It is said, therefore, that the women slaves which he should buy are not included in this grant. s But not the others. It is related of Omm Hâni, the daughter of Abu Taleb, that she should say, The apostle of GOD courted me for his wife, but I excused myself to him, and he accepted of my excuse: afterwards this verse was revealed; but he was not thereby allowed to marry me, because I fled not with him.2 It may be observed that Dr. Prideaux is much mistaken when he asserts that Mohammed, in this chapter, brings in GOD exempting him from the law in the fourth chapter,3 whereby the Moslems are forbidden to marry within certain degrees, and giving him an especial privilege to take to wife the daughter of his brother, or the daughter of his sister.4 2 Idem. 3 Page 56. 4 See Prid. Life of Mahomet, p. 116. t Without demanding any dower. According to a tradition of Ebn Abbas, the prophet, however, married no woman without assigning her a dower. The commentators are not agreed who was the woman particularly meant in this passage; but they name four who are supposed to have thus given themselves to the prophet, viz., Maimûna Bint al Hareth, Zeinab Bint Khozaima, Ghozîa Bint Jâber, surnamed Omm Shoraic (which three he actually married), and Khawla Bint Hakim, whom, as it seems, he rejected. u For no Moslem can legally marry above four wives, whether free women or slaves; whereas Mohammed is, by the preceding passage, left at liberty to take as many as he pleased, though with some restrictions.				O Prophet! we allow thee thy wives whom thou hast dowered, and the slaves whom thy right hand possesseth out of the booty which God hath granted thee, and the daughters of thy uncle, and of thy paternal and maternal aunts who fled with thee to Medina, and any believing woman who hath given herself up to the Prophet, if the Prophet desired to wed her–a Privilege for thee above the rest of the Faithful.
103	50	33	We know what we have ordained them concerning their wives, and the slaves which their right hands possess: lest it should be deemed a crime in thee to make use of the privilege granted thee; for GOD is gracious and merciful.					We well know what we have settled for them, in regard to their wives and to the slaves whom their right hands hold, that there may be no fault on thy part:20 and God is Indulgent, Merciful!	20 If thou makest use of the special prerogative (conferred in verse 49).
103	51	33	Thou mayest postpone the turn of such of thy wives as thou shalt please, in being called to thy bed; and thou mayest take unto thee her whom thou shalt please, and her whom thou shalt desire of those whom thou shalt have before rejected: and it shall be no crime in thee.x This will be more easy, that they may be entirely content, and may not be grieved, but may be well pleased with what thou shalt give every of them: GOD knoweth whatever is in your hearts; and GOD is knowing and gracious.	x By this passage some farther privileges were granted unto Mohammed; for, whereas other men are obliged to carry themselves equally towards their wives,1 in case they had more than one, particularly as to the duties of the marriage bed, to which each has a right to be called in her turn (which right was acknowledged in the most early ages),2 and cannot take again a wife whom they have divorced the third time, till she has been married to another and divorced by him,3 the prophet was left absolutely at liberty to deal with them in these and other respects as he thought fit. 1 See Kor. c. 4, p. 53, &c. 2 See Gen. xxx. 14, &c 3 See cap. 2, p. 24.				Thou mayst decline for the present whom thou wilt of them, and thou mayest take to thy bed her whom thou wilt, and whomsoever thou shalt long for of those thou shalt have before neglected; and this shall not be a crime in thee. Thus will it be easier to give them the desire of their eyes, and not to put them to grief, and to satisfy them with what thou shalt accord to each of them. God knoweth what is in your hearts, and God is Knowing, Gracious.
103	52	33	It shall not be lawful for thee to take other women to wife hereafter,z nor to exchange any of thy wives for them,a although their beauty please thee; except the slaves whom thy right hand shall possess: and GOD observeth all things.	z The commentators differ as to the express meaning of these words. Some think Mohammed was thereby forbidden to take any more wives than nine, which number he then had, and is supposed to have been his stint, as four was that of other men; some imagine that after this prohibition, though any of the wives he then had should die or be divorced, yet he could not marry another in her room: some think he was only forbidden from this time forward to marry any other woman than one of the four sorts mentioned in the preceding passage; and others4 are of opinion that this verse is abrogated by the two preceding verses, or one of them, and was revealed before them, though it be read after them.5 4 As Abu’l Kasem Hebatallah. 5 Al Zamakh., al Beidâwi, Jallalo’ddin, &c. a By divorcing her and marrying another. Al Zamakhshari tells us that some are of opinion this prohibition is to be understood of a particular kind of exchange used among the idolatrous Arabs, whereby two men made a mutual exchange of their wives without any other formality.				It is not permitted thee to take other wives hereafter,21 nor to change thy present wives for other women, though their beauty charm thee, except slaves whom thy right hand shall possess.22 And God watcheth all things.	21 He had nine wives at this period, beside slaves. The number of wives allowed to the faithful is four. See note, p. 411. 22 The first slave whom Muhammad took to wife was Raihana, at the conquest of the Banu Koreidha. His. 693. Weil, 170.
103	53	33	O true believer, enter not the houses of the prophet, unless it be permitted you to eat meat with him, without waiting his convenient time; but when ye are invited, then enter. And when ye shall have eaten, disperse yourselves; and stay not to enter into familiar discourse: for this incommodeth the prophet. He is ashamed to bid you depart; but GOD is not ashamed of the truth. And when ye ask of the prophet's wives what ye may have occasion for, ask it of them from behind a curtain.b This will be more pure for your hearts and their hearts. Neither is it fit for you to give any uneasiness to the apostle of GOD, or to marry his wives after him for ever:c for this would be a grievous thing in the sight of GOD.	b That is, let there be a curtain drawn between you, or let them be veiled while ye talk with them. As the design of the former precept was to prevent the impertinence of troublesome visitors, the design of this was to guard against too near an intercourse or familiarity between his wives and his followers; and was occasioned, it is said, by the hand of one of his companions accidentally touching that of Ayesha, which gave the prophet some uneasiness.6 6 Al Beidâwi. c i.e., Either such as he shall divorce in his lifetime, or his widows after his death. This was another privilege peculiar to the prophet. It is related that, in the Khalifat of Omar, Ashath Ebn Kais married the woman whom Mohammed had dismissed without consummating his marriage with her;7 upon which the Khalîf at first was thinking to stone her, but afterwards changed his mind, on its being represented to him that this prohibition related only to such women to whom the prophet had gone in.8 7 See before, p. 318, note t. 8 Al Beidâwi.				O Believers! enter not into the houses of the Prophet,23 save by his leave, for a meal, without waiting his time. When ye are invited then enter, and when ye have eaten then disperse at once.24 And engage not in familiar talk, for this would cause the Prophet trouble, and he would be ashamed to bid you go; but God is not ashamed to say the truth. And when ye would ask any gift of his wives, ask it from behind a veil. Purer will this be for your hearts and for their hearts. And ye must not trouble the Apostle of God, nor marry his wives, after him, for ever. This would be a grave offence with God.	23 Verses 53-55 refer to the conduct of the guests at Muhammad's house after his marriage with Zeinab. Albuhari passim. Muslim i. 824 ff. Wah. Comp. Caussir, iii. 151. 24 Ullmann, p. 263, quotes a similar precept from the Talmud, "Do all that the master of the house biddeth, but wait not to be asked to depart."
103	54	33	Whether ye divulge a thing or conceal it, verily GOD knoweth all things.					Whether ye bring a matter to the light or hide it, God truly hath knowledge of all things.
103	55	33	It shall be no crime in them, as to their fathers, or their sons, or their brothers, or their brothers' sons, or their sisters' sons, or their women, or the slaves which their right hands possess, if they speak to them unveiled:d and fear ye GOD;e for GOD is witness of all things.	d See chapter 24, p. 264. e The words are directed to the prophet’s wives.				No blame shall attach to them (your wives) for speaking to their fathers unveiled, or to their sons, or to their brothers, or to their brothers' sons, or to their sisters' sons, or to their women, or to the slaves whom their right hands hold. And fear ye God: for God witnesseth all things.
103	56	33	Verily GOD and his angels bless the prophet. O true believers, do ye also bless him, and salute him with a respectful salutation.f	f Hence the Mohammedans seldom mention his name without adding, On whom be the blessing of GOD and peace! or the like words.				Verily, God and His Angels bless the Prophet! Bless ye Him, O Believers, and salute Him with salutations of Peace.
103	57	33	As to those who offend GOD and his apostle, GOD shall curse them in this world and in the next; and he hath prepared for them a shameful punishment.					Verily, they who affront God and His Apostle, the curse of God is on them in this world, and in the world to come: and He hath prepared for them a shameful chastisement.
103	58	33	And they who shall injure the true believers of either sex, without their deserving it, shall surely bear the guilt of calumny and a manifest injustice.g	g This verse was revealed, according to some, on occasion of certain hypocrites who had slandered Ali; or, according to others, on occasion of those who falsely accused Ayesha,9 &c. 9 See cap. 24.				And they who shall affront believing men and believing women, for no fault of theirs, they shall surely bear the guilt of slander, and of a clear wrong.
103	59	33	O prophet, speak unto thy wives, and thy daughters, and the wives of the true believers, that they cast their outer garmentsh over them when they walk abroad; this will be more proper, that they may be known to be matrons of reputation, and may not be affronted by unseemly words or actions. GOD is gracious and merciful.	h The original word properly signifies the large wrappers, usually of white linen, with which the women in the east cover themselves from head to foot when they go abroad.				O Prophet! speak to thy wives and to thy daughters,25 and to the wives of the Faithful, that they let their veils fall low. Thus will they more easily be known, and they will not be affronted. God is Indulgent, Merciful!	25 This verse cannot be of later date than Hej. 8, when Muhammad's daughter Omm Kulthum died. leaving only Fatima.
103	60	33	Verily if the hypocrites, and those in whose hearts is an infirmity, and they who raise disturbances in Medina, do not desist, we will surely stir thee up against them, to chastise them: henceforth they shall not be suffered to dwell near thee therein, except for a little time,					If the Hypocrites, and the men of tainted heart, and the stirrers of sedition in Medina desist not, we will surely stir thee up against them. Then shall they not be suffered to dwell near thee therein, but a little while:
103	61	33	and being accursed; wherever they are found they shall be taken, and killed with a general slaughter,					Cursed wherever they are found; they shall be seized and slain with slaughter!
103	62	33	according to the sentence of GOD concerning those who have been before; and thou shalt not find any change in the sentence of GOD.					Such hath been the way of God with those who lived before them; and no change canst thou find in the way of God.
103	63	33	Men will ask thee concerning the approach of the last hour; answer, Verily the knowledge thereof is with GOD alone; and he will not inform thee: peradventure the hour is nigh at hand.		The Secret of Divine Civilization, p. 53, footnote 32 link	MG: Men will ask Thee of ‘the Hour.’		Men will ask thee of "the Hour." SAY: The knowledge of it is with God alone: and who can tell thee whether haply the Hour be not nigh at hand?
103	64	33	Verily GOD hath cursed the infidels, and hath prepared for them a fierce fire,					Verily, God hath cursed the Infidels, and hath got ready for them the flame:
103	65	33	wherein they shall remain forever: they shall find no patron or defender.					For aye shall they abide therein; none to befriend them, no helper shall they find!
103	66	33	On the day whereon their faces shall be rolled in hell fire, they shall say, Oh that we had obeyed GOD, and had obeyed his apostle!					On the day when their faces shall be rolled in the fire, they shall cry: "Oh! would that we had obeyed God, and obeyed the Apostle!"
103	67	33	And they shall say, O LORD, verily we have obeyed our lords, and our great men; and they have seduced us from the right way.					And they shall say: "Oh our Lord! indeed we obeyed our chiefs and our great ones, and they misled us from the way of God–
103	68	33	O LORD, give them the double of our punishment; and curse them with a heavy curse!					O our Lord! give them a double chastisement, and curse them with a heavy curse."
103	69	33	O true believers, be not as those who injured Moses; but GOD cleared him from the scandal which they had spoken concerning him;i and he was of great consideration in the sight of GOD.k	i The commentators are not agreed what this injury was. Some say that Moses using to wash himself apart, certain malicious people gave out that he had a rupture (or, say others, that he was a leper, or an hermaphrodite), and for that reason was ashamed to wash with them; but GOD cleared him from this aspersion by causing the stone on which he had laid his clothes while he washed to run away with them into the camp, whither Moses followed it naked; and by that means the Israelites, in the midst of whom he was gotten ere he was aware, plainly perceived the falsehood of the report. Others suppose Karûn’s accusation of Moses is here intended,1 or else the suspicion of Aaron’s murder, which was cast on Moses because he was with him when he died on Mount Hor; of which latter he was justified by the angels bringing his body and exposing it to public view, or, say some, by the testimony of Aaron himself, who was raised to life for that purpose.2 The passage is said to have been occasioned by reflections which were cast on Mohammed, on his dividing certain spoils; and that when they came to his ear, he said, GOD be merciful unto my brother Moses: he was wronged more than this, and bore it with patience.3 1 See cap. 28, p. 295. 2 Jallalo’ddin, al Beidâwi. 3 Al Bokhari. k Some copies for inda read abda, according to which the words should be translated, And he was an illustrious servant of GOD.1				O Believers! be not like those who affronted Moses.26 But God cleared him from what they said of him, and of God was he highly esteemed.	26 This may refer to the charge of adultery said by the Rabbins to have been brought by Korah against Moses. Comp. Tr. Sanhedrin, fol. 110a. and Numbers xii. 1. The verse is said to have been revealed on account of aspersions thrown on Muhammad for unfairly dividing spoils, whereupon he said, "God be merciful to my brother Moses. He was wronged more than this, and bore it with patience."
103	70	33	O true believers, fear GOD, and speak words well directed:					O Believers! fear God, and speak with well-guided speech.
103	71	33	that God may correct your works for you, and may forgive you your sins: and whoever shall obey GOD and his apostle shall enjoy great felicity.					That God may bless your doings for you, and forgive you your sins. And whoso obeyeth God and His Apostle with great bliss shall be blessed.
103	72	33	We proposed the faith unto the heavens, and the earth, and the mountains: and they refused to undertake the same, and were afraid thereof; but man undertook it:l verily he was unjust to himself, and foolish;m	l By faith is here understood entire obedience to the law of GOD, which is represented to be of so high concern (no less than eternal happiness or misery depending on the observance or neglect thereof), and so difficult in the performance, that if GOD should propose the same on the conditions annexed, to the vaster parts of the creation, and they had understanding to comprehend the offer, they would decline it, and not dare to take on them a duty, the failing wherein must be attended with so terrible a consequence; and yet man is said to have undertaken it, notwithstanding his weakness and the infirmities of his nature. Some imagine this proposal is not hypothetical, but was actually made to the heavens, earth, and mountains, which at their first creation were endued with reason, and that GOD told them he had made a law, and had created paradise for the recompense of such as were obedient to it, and hell for the punishment of the disobedient; to which they answered they were content to be obliged to perform the services for which they were created, but would not undertake to fulfil the divine law on those conditions, and therefore desired neither reward nor punishment; they add that when Adam was created, the same offer was made to him, and he accepted it.4 The commentators have other explications of this passage, which it would be too prolix to transcribe. 4 Jallalo’ddin, al Beidâwi. m Unjust to himself in not fulfilling his engagements and obeying the law he had accepted; and foolish in not considering the consequence of his disobedience and neglect.	Selections from the Writings of the Báb (2 Excerpts from the Qayyúmu'l-Asmá, Chapter XII, p. 70) link	cf. BWC: in truth, proposed Our Mission unto the heavens and the earth and the mountains, but they refused to bear it and were afraid thereof.		Verily, we proposed to the Heavens, and to the Earth, and to the Mountains to receive the Faith, but they refused the burden, and they feared to receive it. Man undertook to bear it, but hath proved unjust, senseless!
103	73	33	that GOD may punish the hypocritical men, and the hypocritical women, and the idolaters, and the idolatresses; and that GOD may be turned unto the true believers, both men and women; for GOD is gracious and merciful.					Therefore will God punish the hypocritical men and the hypocritical women, and the men and the women who join gods with God; but to the believing men and women will God turn him: for God is Indulgent, Merciful!
85	0	34
85	0	34
85	0	34	CHAPTER XXXIV.					SURA XXXIV.–SABA1 [LXXXV.]	1 In Arabia Felix, three days' journey from Sanaa.
85	0	34	ENTITLED, SABA;n REVEALED AT MECCA.	n Mention is made of the people of Saba in the fifteenth verse.				MECCA.–54 Verses
85	0	34	IN THE NAME OF THE MOST MERCIFUL GOD.					In the Name of God, the Compassionate, the Merciful
85	1	34	PRAISE be unto GOD, unto whom belongeth whatever is in the heavens and on earth: and unto him be praise in the world to come; for he is wise and intelligent.					PRAISE be to God! to whom belongeth all that is in the Heavens and all that is on the Earth; and to Him be praise in the next world: for he is the All-wise, the All-informed!
85	2	34	He knoweth whatsoever entereth into the earth,o and whatsoever cometh out of the same,p and whatsoever descendeth from heaven,q and whatsoever ascendeth thereto:r and he is merciful and ready to forgive.	o As the rain, hidden treasures, the dead, &c. p As animals, plants, metals, spring-water, &c. q As the angels, scriptures, decrees of GOD, rain, thunder and lightning, &c. r As the angels, men’s works, vapours, smoke, &c.5 5 Al Beidâwi.				He knoweth what entereth into the earth, and what proceedeth from it; and what cometh down from heaven, and what goeth up into it: and He is the Merciful, the Forgiving!
85	3	34	The unbelievers say, The hour of judgment will not come unto us. Answer, Yea, by my LORD, it will surely come unto you; it is he who knoweth the hidden secret: the weight of an ant, either in heaven or in earth, is not absent from him, nor anything lesser than this or greater, but the same is written in the perspicuous book of his decrees;		Gems of Divine Mysteries, p. 68, paragraph 96 link	BWC: Naught in the heavens or on the earth can escape His knowledge,		"Never," say the unbelievers, "will the Hour come upon us!" SAY: Yea, by my Lord who knoweth the unseen, it will surely come upon you! not the weight of a mote either in the Heavens or in the Earth escapeth him; nor is there aught less than this or aught greater, which is not in the clear Book;–
85	4	34	that he may recompense those who shall have believed, and wrought righteousness: they shall receive pardon, and an honourable provision.					To the intent that God may reward those who have believed and done the things that are right: Pardon and a noble provision shall they receive:
85	5	34	But they who endeavor to render our signs of none effect shall receive a punishment of painful torment.					But as for those who aim to invalidate our signs,–a chastisement of painful torment awaiteth them!
85	6	34	Those unto whom knowledge hath been given, see that the book which hath been revealed unto thee from thy LORD is the truth, and directeth into the glorious and laudable way.					And they to whom knowledge hath been given see that what hath been sent down to thee from thy Lord is the truth, and that it guideth into the way of the Glorious one, the Praiseworthy.
85	7	34	The unbelievers say to one another, Shall we show you a man who shall prophesy unto you, that when ye shall have been dispersed with a total dispersion, ye shall be raised a new creature?					But the unbelievers say to those whom they fall in with, "Shall we shew you a man who will foretell you that when ye shall have been utterly torn and rent to pieces, ye shall be restored in a new form?
85	8	34	He hath forged a lie concerning GOD, or rather he is distracted. But they who believe not in the life to come shall fall into punishment and a wide error.					He deviseth a lie about God, or there is a djinn in him," but they who believe not in the next life, shall incur the chastisement, and be lost in the mazes of estrangement from God.
85	9	34	Have they not therefore considered what is before them, and what is behind them, of the heaven and the earth? If we please, we will cause the earth to open and swallow them up, or will cause a piece of the heaven to fall upon them: verily herein is a sign unto every servant, who turneth unto God.					What! have they never contemplated that which is before them and behind them, the Heaven and the Earth? If such were our pleasure, we could sink them into that Earth, or cause a portion of that Heaven to fall upon them! herein truly is a sign for our every returning servant.
85	10	34	We heretofore bestowed on David excellence from us: and we said, O mountains, sing alternate praises with him; and we obliged the birds also to join therein.s And we softened the iron for him, saying, Make thereof complete coats of mail,t and rightly dispose the small plates which compose the same: and work ye righteousness, O family of David; for I see that which ye do.	s See chapter 21, p. 247 t See ibid.				Of old bestowed we on David a gift, our special boon:–"Ye mountains and ye birds answer his songs of praise." And we made the iron soft for him:–"Make coats of mail, and arrange its plates; and work ye righteousness; for I behold your actions."
85	11	34	And we made the wind subject unto Solomon:u it blew in the morning for a month, and in the evening for a month. And we made a fountain of molten brass to flow for him.x And some of the genii were obliged to work in his presence, by the will of his LORD; and whoever of them turned aside from our command, we will cause him to taste the pain of hell fire.y	u See ibid. and chapter 27, p. 284. x This fountain they say was in Yaman, and flowed three days in a month.1 1 Idem, Jallalo’ddin. y Or, as some expound the words, We caused him to taste the pain of burning; by which they understand the correction the disobedient genii received at the hands of the angel set over them, who whipped them with a whip of fire.				And unto Solomon did we subject the wind, which travelled in the morning a month's journey, and a month's journey in the evening. And we made a fountain of molten brass to flow for him. And of the Djinn were some who worked in his presence, by the will of his Lord; and such of them as swerved from our bidding will we cause to taste the torment of the flame.
85	12	34	They made for him whatever he pleased of palaces, and statues,z and large dishes like fishponds,a and caldrons standing firm on their trevets;b and we said, Work righteousness, O family of David, with thanksgiving; for few of my servants are thankful.	z Some suppose these were images of the angels and prophets, and that the making of them was not then forbidden; or else that they were not such images as were forbidden by the law. Some say these spirits made him two lions, which were placed at the foot of his throne, and two eagles, which were set above it; and that when he mounted it the lions stretched out their paws, and when he sat down the eagles shaded him with their wings.2 2 Idem. a Being so monstrously large that a thousand men might eat out of each of them at once. b These cauldrons, they say, were cut out of the mountains of Yaman, and were so vastly big that they could not be moved; and people went up to them by steps.3 3 Jallalo’ddin.	Kitáb-i-Íqán, part II, paragraph 255, p. 229 link Tablets of Bahá’u’lláh Revelaed after the Kitáb-i-Aqdas (KALÍMÁT-I-FIRDAWSÍYYIH (Words of Paradise), within pp. 55-80) link	And few of My servants are the thankful. BWC: Few of My servants are truly thankful.		They made for him whatever he pleased, of lofty halls, and images, and dishes large as tanks for watering camels, and cooking pots that stood firmly. "Work," said we, "O family of David with thanksgiving:" But few of my servants are the thankful!
85	13	34	And when we had decreed that Solomon should die, nothing discovered his death unto them, except the creeping thing of the earth, which gnawed his staff.c And when his body fell down, the genii plainly perceived that if they had known that which is secret, they had not continued in a vile punishment.d	c The commentators, to explain this passage, tell us that David, having laid the foundations of the temple of Jerusalem, which was to be in lieu of the tabernacle of Moses, when he died, left it to be finished by his son Solomon, who employed the genii in the work: that Solomon, before the edifice was quite completed, perceiving his end drew nigh, begged of GOD that his death might be concealed from the genii till they had entirely finished it; that GOD therefore so ordered it, that Solomon died as he stood at his prayers, leaning on his staff, which supported the body in that posture a full year; and the genii, supposing him to be alive, continued their work during that term, at the expiration whereof the temple being perfectly completed, a worm, which had gotten into the staff, ate it through, and the corpse fell to the ground and discovered the king’s death.4 Possibly this fable of the temple’s being built by genii, and not by men, might take its rise from what is mentioned in scripture, that the house was built of stone made ready before it was brought thither; so that there was neither hammer, nor axe, nor any tool of iron heard in the house while it was building;5 the Rabbins indeed, tell us of a worm, which might assist the workmen, its virtue being such as to cause the rocks and stones to fly in sunder.6 Whether the worm which gnawed Solomon’s staff were of the same breed with this other, I know not; but the story has perfectly the air of a Jewish invention. 4 Al Beidâwi, Jallalo’ddin. 5 I Kings vi. 7. 6 Vide Kimhi, in loc. Buxt. Lex. Talm. p. 2456, et Schickardi Tarich reg. Pers. p. 62. d i.e., They had not continued in servile subjection to the command of Solomon, nor had gone on with the work of the temple.				And when we decreed the death of Solomon, nothing shewed them that he was dead but a reptile of the earth that gnawed the staff which supported his corpse.2 And when it fell, the Djinn perceived that if they had known the things unseen, they had not continued in this shameful affliction.3	2 The Talmud mentions the worm Shameer, used by Solomon to cut the stones for building the temple. Pirke Aboth. v. See Buxt. Lex. Talmud, p. 2456. Tr. Gittin, fol. 68; and Midr. Jalkut on 1 Kings, vi. 7. This passage of Scripture may have suggested the idea that Solomon built, etc., by the aid of Spirits. 3 That is, in their difficult toils.
85	14	34	The descendants of Sabae had heretofore a sign in their dwelling; namely, two gardens on the right hand and on the left,f and it was said unto them, Eat ye of the provision of your LORD, and give thanks unto him; ye have a good country, and a gracious LORD.	e Saba was the son of Yashhab, the son of Yárab, the son of Kahtân, whose posterity dwelt in Yaman, in the city of Mâreb, called also Saba, about three days’ journey from Sanaa. f That is, two tracts of land, one on this side of their city, and the other on that, planted with trees, and made into gardens, which lay so thick and close together, that each tract seemed to be one continued garden: or, it may be, every house had a garden on each hand of it.1 1 Al Beidâwi.	Tablets of the Divine Plan (within pp. 83-91, 12 To the Bahá'ís of the Western States) link	O: It is a good City and the Lord is the Forgiver!		A sign there was to SABA, in their dwelling places:–two gardens, the one on the right hand and the other on the left:–"Eat ye of your Lord's supplies, and give thanks to him: Goodly is the country, and gracious is the Lord!"
85	15	34	But they turned aside from what we had commanded them; wherefore we sent against them the inundation of al Arem,g and we changed their two gardens for them into two gardens producing bitter fruit, and tamarisks,h and some little fruit of the lote-tree.	g The commentators set down several significations of the word al Arem, which are scarce worth mentioning: it most properly signifies mounds or dams for the stopping or containing of water, and is here used for that stupendous mound or building which formed the vast reservoir above the city of Saba, described in another place,2 and which, for the great impiety, pride, and insolence of the inhabitants, was broken down in the night by a mighty flood, and occasioned a terrible destruction.3 Al Beidâwi supposes this mound was the work of queen Balkîs, and that the above-mentioned catastrophe happened after the time of Jesus Christ; wherein he seems to be mistaken. 2 See the Prelim. Disc. Sect. I. p. 8. 3 See ibid. h A low shrub bearing no fruit, and delighting in saltish and barren ground.				But they turned aside: so we sent upon them the flood of Irem;4 and we changed them their gardens into two gardens of bitter fruit and tamarisk and some few jujube trees.	4 See M. Caussin de Perceval Hist. des Arabes, vol. iii., who, as well as M. de Sacy, fix this event in the second century of our era.
85	16	34	This we gave them in reward, because they were ungrateful: is any thus rewarded except the ungrateful?					Such was our retribution on them for their ingratitude: but do we thus recompense any except the ungrateful?
85	17	34	And we placed between them and the cities which we have blessed,i cities situated near each other; and we made the journey easy between them,k saying, Travel through the same by night and by day, in security.	i viz., The cities of Syria. k By reason of their near distance, so that during the whole journey a traveller might rest in one town during the heat of the day, and in another at night; nor was he obliged to carry provisions with him.4 4 Jallal., al Beidâwi.				And we placed between them and the cities which we have blessed, conspicuous cities, and we fixed easy stages: "Travel ye through them by night and day, secure."
85	18	34	But they said, O LORD, put a greater distance between our journeys:l and they were unjust unto themselves; and we made them the subject of discourse, and dispersed them with a total dispersion.m Verily, herein are signs unto every patient, grateful person.	l This petition they made out of covetousness, that the poor being obliged to be longer on the road, they might make greater advantages in letting out their cattle, and furnishing the travellers with provision: and GOD was pleased to punish them by granting them their wish, and permitting most of the cities, which were between Saba and Syria, to be ruined and abandoned.5 5 Idem. m For the neighbouring nations justly wondered at so sudden and unforeseen a revolution in the affairs of this once flourishing people: whence it became a proverbial saying, to express a total dispersion, that they were gone and scattered like Saba.6 Of the descendants of Saba, who quitted their country and sought new settlements on this inundation, the tribe of Ghassân went into Syria, the tribe of Anmâr to Yathreb, the tribe of Jodhâm to Tehâmah, the tribe of al Azd to Omân,1 the tribe of Tay to Najd, the tribe of Khozaah to Batan Marr near Mecca, Banu Amela to a mountain, thence called the Mountain of Amela, near Damascus, and others went to Hira in Irâk,2 &c. 6 Al Beidâwi. Vide Gol. not. in Alfrag. p. 87 1 Al Beidâwi. 2 Vide Poc. Spec. p. 42, 45, and 66.				But they said, "O Lord! make the distance between our journeys longer,"5–and against themselves did they act unjustly: so we made them a tale, and scattered them with an utter scattering. Truly herein are signs to everyone that is patient, grateful.	5 The Saba, of verse 14 formed an important branch of the trading population of Yemen. This whole passage, 14-18, alludes to the cessation of traffic between them and Syria, which led to the desire to lengthen the stages and diminish the expense of the journey. See Muir's Life of Muhammad, i. p. cxxxix. Muhammad attributes this desire to covetousness.
85	19	34	And Eblis found his opinion of them to be true:n and they followed him, except a party of the true believers:o	n Either his opinion of the Sabeans, when he saw them addicted to pride and ingratitude, and the satisfying their lusts; or else the opinion he entertained of all mankind at the fall of Adam, or at his creation, when he heard the angels say, Wilt thou place in the earth one who will do evil therein, and shed blood?3 3 See cap. 2, p. 4; cap. 7, p. 106; and cap. 15, p. 192, &c. o Who were saved from the common destruction.				And Eblis found that he had judged truly of them: and they all except a remnant of the faithful, followed him:
85	20	34	and he had no power over them, unless to tempt them, that we might know him who believed in the life to come, from him who doubted thereof. Thy LORD observeth all things.					Yet no power had he over them. Only we would discern him who believed in the life to come, from him who doubted of it; for thy Lord watcheth all things.
85	21	34	Say unto the idolaters, Call upon those whom ye imagine to be gods, besides GOD: they are not masters of the weight of an ant in heaven or on earth, neither have they any share in the creation or government of the same; nor is any of them assistant to him therein.					SAY: Call ye upon those whom ye deem gods, beside God: their power in the Heavens and in the Earth is not the weight of an atom–neither have they any share in either; nor hath He a helper from among them.
85	22	34	No intercession will be of service in his presence, except the intercession of him to whom he shall grant permission to intercede for others:p and they shall wait in suspense until, when the terror shall be taken off from their hearts,q they shall say to one another: What doth your LORD say? They shall answer, That which is just: and he is the high, the great God.	p See chapter 19, p. 232. q i.e., From the hearts of the intercessors, and of those for whom GOD shall allow them to intercede, by the permission which he shall then grant them; for no angel or prophet shall dare to speak at the last day without the divine leave.				No intercession shall avail with Him but that which He shall Himself allow. Until when at last their hearts shall be relieved from terror, they shall say, "What saith your Lord?" they shall say, "The Truth; and He is the High, the Great."
85	23	34	Say, Who provideth food for you from heaven and earth? Answer, GOD: and either we, or ye, follow the true direction, or are in a manifest error.					SAY: Who supplieth you out of the Heavens and the Earth? SAY: God. And either we or ye have guidance, or are in palpable error!
85	24	34	Say, Ye shall not be examined concerning what we shall have committed: neither shall we be examined concerning what ye shall have done.					SAY: Not as to our faults shall ye be questioned; neither shall we be questioned as to your actions.
85	25	34	Say, Our LORD will assemble us together at the last day: then he will judge between us with truth; and he is the judge, the knowing.					SAY: Our Lord will gather us together: then will He judge between us in justice; for He is the Judge, the Knowing!
85	26	34	Say, Show me those whom ye have joined as partners with him? Nay; rather he is the mighty, the wise GOD.					SAY: Shew me those whom ye have united with Him as associates: Nay, rather, He is God, the Mighty, the Wise!
85	27	34	We have not sent thee otherwise than unto mankind in general, a bearer of good tidings, and a denouncer of threats; but the greater part of men do not understand.					And we have sent thee to mankind at large, to announce and to threaten. But most men understand not.
85	28	34	And they say, When will this threat be fulfilled, if ye speak truth?					And they say, "When will this threat come to pass? Tell us, if ye be men of truth."
85	29	34	Answer, A threat is denounced unto you of a day which ye shall not retard one hour, neither shall ye hasten.					SAY: Ye are menaced with a day, which not for an hour shall ye retard or hasten on.
85	30	34	The unbelievers say, We will by no means believe in this Koran, nor in that which hath been revealed before it.r But if thou couldest see when the unjust doers shall be set before their LORD! They will iterate discourse with one another: those who were esteemed weak shall say unto those who behaved themselves arrogantly,s Had it not been for you, verily we had been true believers.	r It is said that the infidels of Mecca, having inquired of the Jews and Christians concerning the mission of Mohammed, were assured by them that they found him described as the prophet who should come, both in the Pentateuch and in the Gospel; at which they were very angry, and broke out into the words here recorded.4 4 Al Beidâwi s See chapter 14, p. 187, note				The unbelievers say, "We will not believe in this Koran, nor in the Books which preceded it." But couldst thou see when the wicked shall be set before their Lord! With reproaches will they answer one another. The weak shall say to the mighty ones, "But for you we had been believers:"
85	31	34	They who behaved themselves arrogantly shall say unto those who were esteemed weak, Did we turn you aside from the true direction, after it had come unto you? On the contrary, ye acted wickedly of your own free choice.					Then shall the mighty ones say to the weak, "What! was it we who turned you aside from the guidance which had reached you? Nay, but ye acted wickedly yourselves."
85	32	34	And they who were esteemed weak shall say unto those who behaved with arrogance, Nay, but the crafty plot which ye devised by night and by day, occasioned our ruin: when ye commanded us that we should not believe in GOD, and that we should set up other gods as equals unto him. And they shall conceal their repentance,t after they shall have seen the punishment prepared for them. And we will put yokes on the necks of those who shall have disbelieved: shall they be rewarded any otherwise than according to what they shall have wrought?	t See chapter 10, p. 154, note y.				And the weak shall say to the mighty ones, "Nay, but there was a plot by night and by day, when ye bad us believe not in God, and gave him peers." And they shall proclaim their repentance after they have seen the punishment! And yokes will we place on the necks of those who have not believed! Shall they be rewarded but as they have wrought?
85	33	34	We have sent no warner unto any city, but the inhabitants thereof who lived in affluence said, Verily we believe not that with which ye are sent.					And never have we sent a warner to any city whose opulent men did not say, "In sooth we disbelieve your message."
85	34	34	And those of Mecca also say, We abound in riches and children, more than ye; and we shall not be punished hereafter.					And they said, "We are the more abundant in riches and in children, nor shall we be among the punished."
85	35	34	Answer, Verily my LORD will bestow provision in abundance unto whom he pleaseth, and will be sparing unto whom he pleaseth: but the greater part of men know not this.					SAY: Of a truth my Lord will be liberal or sparing in his supplies to whom he pleaseth: but the greater part of men acknowledge it not.
85	36	34	Neither your riches nor your children are the things which shall cause you to draw nigh unto us with a near approach: only whoever believeth, and worketh righteousness, they shall receive a double reward for that which they shall have wrought: and they shall dwell in security, in the upper apartments of paradise.					Neither by your riches nor by your children shall you bring yourselves into nearness with Us; but they who believe and do the thing that is right shall have a double reward for what they shall have done: and in the pavilions of Paradise shall they dwell secure!
85	37	34	But they who shall endeavor to render our signs of none effect shall be delivered up to punishment.					But they who shall aim to invalidate our signs, shall be consigned to punishment.
85	38	34	Say, Verily my LORD will bestow provision in abundance unto whom he pleaseth of his servants, and will be sparing unto whom he pleaseth: and whatever thing ye shall give in alms, he will return it; and he is the best provider of food.					SAY: Of a truth my Lord will be liberal in supplies to whom he pleaseth of his servants, or will be sparing to him: and whatever ye shall give in alms he will return; and He is the best dispenser of gifts.
85	39	34	On a certain day he shall gather them altogether: then shall he say unto the angels, Did these worship you?					One day he will gather them all together: then shall he say to the angels, "Did these worship you?"
85	40	34	And the angels shall answer, GOD forbid! thou art our friend, and not these: but they worshipped devils; the greater part of them believed in them.					They shall say, "Glory be to thee! Thou art our master, not these! But they worshipped the Djinn: it was in them that most of them believed.
85	41	34	On this day the one of you shall not be able either to profit or to hurt the other. And we will say unto those who have acted unjustly, Taste ye the pain of hell fire, which ye rejected as a falsehood.					On this day the one of you shall have no power over others for help or hurt. And we will say to the evil doers, "Taste ye the torment of the fire, which ye treated as a delusion."
85	42	34	When our evident signs are read unto them, they say of thee, O Mohammed, This is no other than a man who seeketh to turn you aside from the gods which your fathers worshipped. And they say of the Koran, This is no other than a lie blasphemously forged. And the unbelievers say of the truth, when it is come unto them, This is no other than manifest sorcery:		Kitáb-i-Íqán, part II, paragraph 238, p. 215 link	And when Our clear verses are recited to them, they say, 'This is merely a man who would fain pervert you from your father's worship.' And they say, 'This is none other than a forged falsehood.'		For when our distinct signs are recited to them, they say, "This is merely a man who would fain pervert you from your father's Worship." And they say, "This (Koran) is no other than a forged falsehood." And the unbelievers say to the truth when it is presented to them, "Tis nothing but palpable sorcery."
85	43	34	yet we have given them no books of scripture wherein to exercise themselves, nor have we sent unto them any warner before thee.					Yet have we given them no books in which to study deeply, nor have we sent any one to them before thee, charged with warnings.
85	44	34	They who were before them in like manner accused their prophets of imposture: but these have not arrived unto the tenth part of the riches and strength which we had bestowed on the former: and they accused my apostles of imposture; and how severe was my vengeance!					They also flourished before them, treated our apostles as impostors in like sort: but not to the tenth part of what we bestowed on them,6 have these attained. And yet when they charged my apostles with deceit, how terrible was my vengeance:	6 That is, of strength and material prosperity.
85	45	34	Say, Verily I advise you unto one thing, namely, that ye stand before GOD by two and two, and singly;u and then consider seriously and you will find that there is no madness in your companion Mohammed: he is no other than a warner unto you, sent before a severe punishment.	u i.e., That ye set yourselves to deliberate and judge of me and my pretensions coolly and sincerely, as in the sight of GOD, without passion or prejudice. The reason why they are ordered to consider either alone, or by two and two at most together, is because in larger assembles, where noise, passion, and prejudice generally prevail, men have not that freedom of judgment which they have in private.1 1 Al Beidâwi.				SAY: One thing in sooth do I advise you:–that ye stand up before God two and two, or singly,7 and then reflect that in your fellow citizen is no djinn:8 he is no other than your warner before a severe punishment.	7 That is, so as to form a judgment free from the influence of others. 8 It is very remarkable, that when the power of Muhammad became firmly established, he never reverts to the insinuations against the soundness of his mind which in the earlier Suras he so often rebuts.
85	46	34	Say, I ask not of you any reward for my preaching;x it is your own, either to give or not:y my reward is to be expected from GOD alone; and he is witness over all things.	x Mohammed, having in the preceding words answered the imputation of madness or vain enthusiasm, by appealing to their cooler thoughts of him and his actions, endeavours by these to clear himself of the suspicion of any worldly view or interest, declaring that he desired no salary or support from them for executing his commission, but expected his wages from GOD alone. y See chapter 25, p. 275.				SAY: I ask not any wage from you: keep it for yourselves: my wage is from God alone. And He is witness over all things!
85	47	34	Say, Verily my LORD sendeth down the truth to his prophets: he is the knower of secrets.					SAY: Truly my Lord sendeth forth the Truth:–Knower of things unseen!
85	48	34	Say, Truth is come, and falsehood is vanished, and shall not return any more.					SAY: Truth is come, and falsehood shall vanish and return no more.
85	49	34	Say, If I err, verily I shall err only against my own soul: but if I be rightly directed, it will be by that which my LORD revealeth unto me; for he is ready to hear, and nigh unto those who call upon him.					SAY: If I err, verily to my own cost only shall I err: but if I have guidance, it will be of my Lord's revealing, for He is the Hearer, the near at hand.
85	50	34	If thou couldest see, when the unbelievers shall tremble,z and shall find no refuge, and shall be taken from a near place,a	z viz., At their death, or the day of judgment, or the battle of Bedr.2 2 Al Beidâwi. a That is, from the outside of the earth to the inside thereof; or, from before GOD’S tribunal to hell fire; or, from the plain of Bedr to the well into which the dead bodies of the slain were thrown.3 3 Idem.				Couldst thou see how they shall tremble and find no escape, and be taken forth from the place that is so near;9	9 That is, their graves. Mar. So called because there is but a step into it from the surface of the earth. Ullm.
85	51	34	and shall say, We believe in him! But how shall they receive the faith from a distant place:b	b i.e., When they are in the other world; whereas faith is to be received in this.				And shall say, "We believe in Him!" But how, in their present distance, shall they receive the faith,
85	52	34	since they had before denied him, and reviled the mysteries of faith, from a distant place?					When they had before denied it, and aimed their shafts at the mysteries from afar?10	10 That is, when in this life.
85	53	34	And a bar shall be placed between them and that which they shall desire;					And a gulf shall be between them and that which they shall desire–
85	54	34	as it hath been done with those who behaved like them heretofore: because they have been in a doubt which hath caused scandal.					As was done unto their likes of old, who were lost in the questionings of doubt.
86	0	35
86	0	35
86	0	35	CHAPTER XXXV.					SURA XXXV.–THE CREATOR, OR THE ANGELS [LXXXVI.]
86	0	35	ENTITLED, THE CREATOR;c REVEALED AT MECCA.	c Some entitle this chapter The Angels: both words occur in the first verse.				MECCA.–45 Verses
86	0	35	IN THE NAME OF THE MOST MERCIFUL GOD.					In the Name of God, the Compassionate, the Merciful
86	1	35	PRAISE be unto GOD the Creator of heaven and earth; who maketh the angels his messengers, furnished with two, and three, and four pair of wings:d GOD maketh what addition he pleaseth unto his creatures; for GOD is almighty.	d That is, some angels have a greater and some a lesser number of wings, according to their different orders, the words not being designed to express the particular number. Gabriel is said to have appeared to Mohammed, on the night he made his journey to heaven, with no less than six hundred wings.4 4 Idem.				PRAISE be to God, Maker of the Heavens and of the Earth! Who employeth the ANGELS as envoys, with pairs of wings, two, three, and four: He addeth to his creature what He will! Truly God hath power for all things.
86	2	35	The mercy which GOD shall freely bestow on mankind, there is none who can withhold; and what he shall withhold, there is none who can bestow, besides him; and he is the mighty, the wise.					The mercy which God layeth open for man, no one can keep back; and what He shall keep back, none can afterwards send forth. And He is the Mighty, the Wise.
86	3	35	O men, remember the favor of GOD towards you: is there any creator, besides GOD, who provideth food for you from heaven and earth? There is no GOD but he: how therefore are ye turned aside from acknowledging his unity?					O men! bear in mind the favour of God towards you. Is there a creator other than God, who nourisheth you with the gifts of heaven and earth? There is no God but He! How then are ye turned aside from Him?
86	4	35	If they accuse thee of imposture, apostles before thee have also been accused of imposture: and unto GOD shall all things return.					If they treat thee as an impostor, then before thee have apostles been treated as impostors. But to God shall all things return.
86	5	35	O men, verily the promise of GOD is true: let not therefore the present life deceive you, neither let the deceiver deceive you concerning GOD:					O men! assuredly the promise of God is true: let not then the present life deceive you: and let not the Deceiver deceive you as to God.
86	6	35	for Satan is an enemy unto you; wherefore hold him for an enemy: he only inviteth his confederates to be the inhabitants of hell.					Yes, Satan is your foe. For a foe then hold him. He calleth his followers to him that they may become inmates of the flame.
86	7	35	For those who believe not there is prepared a severe torment:					The unbelievers,–for them a terrible punishment!
86	8	35	but for those who shall believe and do that which is right, is prepared mercy and a great reward.					But believers and doers of good works, for them is mercy, and a great reward!
86	9	35	Shall he therefore for whom his evil work hath been prepared, and who imagineth it to be good, be as he who is rightly disposed, and discerneth the truth? Verily GOD will cause to err whom he pleaseth, and will direct whom he pleaseth. Let not thy soul therefore be spent in sighs for their sakes, on account of their obstinacy; for GOD well knoweth that which they do.					Shall he, the evil of whose deeds are so tricked out to him that he deemeth them good, be treated like him who seeth things aright? Verily God misleadeth whom He will, and guideth whom He will. Spend not thy soul in sighs for them: God knoweth their doings.
86	10	35	It is God who sendeth the winds, and raiseth a cloud; and we drive the same unto a dead country, and thereby quicken the earth after it hath been dead; so shall the resurrection be.e	e See chapter 29, p. 298, note				It is God who sendeth forth the winds which raise the clouds aloft: then drive we them on to some land dead from drought,1 and give life thereby to the earth after its death. So shall be the resurrection.	1 See note at Sura [xcvii.] iii. 18. This is one of the passages said to have originated with Zayd.
86	11	35	Whoever desireth excellence; unto GOD doth all excellence belong: unto him ascendeth the good speech; and the righteous work will he exalt. But as for them who devise wicked plots,f they shall suffer a severe punishment; and the device of those men shall be rendered vain.	f As the Koreish did against Mohammed. See chapter 8, p. 128, note n.				If any one desireth greatness, all greatness is in God. The good word riseth up to Him, and the righteous deed will He exalt. But a severe punishment awaiteth the plotters of evil things; and the plots of such will He render vain.
86	12	35	GOD created you first of the dust, and afterwards of seed;g and he hath made you man and wife. No female conceiveth, or bringeth forth, but with his knowledge. Nor is anything added unto the age of him whose life is prolonged, neither is anything diminished from his age, but the same is written in the book of God's decrees. Verily this is easy with GOD.	g See chapter 22, p. 250.				Moreover, God created you of dust–then of the germs of life–then made you two sexes: and no female conceiveth or bringeth forth without his knowledge; and the aged ageth not, nor is aught minished from man's age, but in accordance with the Book. An easy thing truly is this to God.
86	13	35	The two seas are not to be held in comparison: this is fresh and sweet, pleasant to drink: but that is salt and bitter:h yet out of each of them ye eat fish,i and take ornamentsk for you to wear. Thou seest the ships also ploughing the waves thereof, that ye may seek to enrich yourselves by commerce, of the abundance of God: peradventure ye will be thankful.	h That is, the two collective bodies of salt water and fresh. See chapter 25, p. 274 i See chapter 16, p. 196, note u. k As pearls and coral.				Nor are the two seas2 alike: the one fresh, sweet, pleasant for drink, and the other salt, bitter; yet from both ye eat fresh fish, and take forth for you ornaments to wear, and thou seest the ships cleaving their waters that ye may go in quest of his bounties, and that ye may be thankful.	2 Not only seas, properly so called, but the great masses of fresh water in the Nile, Tigris, inland lakes, etc.
86	14	35	He causeth the night to succeed the day, and he causeth the day to succeed the night; and he obligeth the sun and the moon to perform their services: each of them runneth an appointed course. This is GOD, your LORD: his is the kingdom. But the idols which ye invoke besides him have not the power even over the skin of a date-stone:					He causeth the night to enter in upon the day, and the day to enter in upon the night; and He hath given laws to the sun and to the moon, so that each journeyeth to its appointed goal: This is God your Lord: All power is His: But the gods whom ye call on beside Him have no power over the husk of a date stone!
86	15	35	if ye invoke them, they will not hear your calling; and although they should hear, yet they would not answer you. On the day of resurrection they shall disclaim your having associated them with God: and none shall declare unto thee the truth, like one who is well acquainted therewith.					If ye cry to them they will not hear your cry; and if they heard they would not answer you, and in the day of resurrection they will disown your joining them with God: and none can instruct thee like Him who is informed of all.
86	16	35	O men, ye have need of GOD; but GOD is self-sufficient, and to be praised.		Kitáb-i-Íqán, part II, paragraph 143, p. 132 link	O men! Ye are but paupers in need of God; but God is the Rich, the Self-Sufficing.		O men! ye are but paupers in need of God; but God is the Rich, the Praiseworthy!
86	17	35	If he pleaseth, he can take you away, and produce a new creature in your stead:					If He please, He could sweep you away, and bring forth a new creation!
86	18	35	neither will this be difficult with GOD.		The Secret of Divine Civilization, p. 17 link	MG: Neither will this be difficult with God.		Nor will this be hard for God.
86	19	35	A burdened soul shall not bear the burden of another: and if a heavy-burdened soul call on another to bear part of its burden, no part thereof shall be borne by the person who shall be called on, although he be ever so nearly related. Thou shalt admonish those who fear their LORD in secret and are constant at prayer: and whoever cleanseth himself from the guilt of disobedience, cleanseth himself to the advantage of his own soul; for all shall be assembled before GOD at the last day.		Summons of the Lord of Hosts (Súriy-Haykal, paragraph 237) link A Traveler’s Narrative, p. 72 link	BWC: None shall bear the burden of another. EGB: None shall bear the burden of another.		And the burdened soul shall not bear the burden of another: and if the heavy laden soul cry out for its burden to be carried, yet shall not aught of it be carried, even by the near of kin! Thou shalt warn those who fear their Lord in secret, and observe prayer. And whoever shall keep himself pure, he purifieth himself to his own behoof: for unto God shall be the final gathering.
86	20	35	The blind and the seeing shall not be held equal; neither darkness and light; nor the cool shade and the scorching wind:					And the blind and the seeing are not alike; neither darkness and light; nor the shade and the hot wind;
86	21	35	neither shall the living and the dead be held equal.l GOD shall cause him to hear whom he pleaseth; but thou shalt not make those to hear who are in their graves.m Thou art no other than a preacher:	l This passage expresses the great difference between a true believer and an infidel, truth and vanity, and their future reward and punishment. m i.e., Those who obstinately persist in their unbelief, who are compared to the dead.				Nor are the living and the dead the same thing! God indeed shall make whom He will to hearken, but thou shalt not make those who are in their graves to hearken; for only with warning art thou charged.
86	22	35	verily we have sent thee with truth, a bearer of good tidings, and a denouncer of threats. There hath been no nation, but a preacher hath in past times been conversant among them:					Verily we have sent thee with the truth; a bearer of good tidings and a warner; nor hath there been a people unvisited by its warner.
86	23	35	if they charge thee with imposture, they who were before them likewise charged their apostles with imposture. Their apostles came unto them with evident miracles, and with divine writings,n and with the enlightening book:o	n As the volumes delivered to Abraham, and to other prophets before Moses. o viz., The law or the gospel.				And if they treat thee as a liar, so did those who were before them threat their Apostles who came to them with the proofs of their mission, and with the Scriptures and with the enlightening Book:3	3 The Gospel.
86	24	35	afterwards I chastised those who were unbelievers; and how severe was my vengeance!					Then chastised I the unbelievers: and how great was my vengeance!
86	25	35	Dost thou not see that GOD sendeth down rain from heaven, and that we thereby produce fruits of various colours?q In the mountain also there are some tracts white and red, of various colours;q and others are of a deep black: and of men, and beasts, and cattle there are whose colours are in like manner various. Such only of his servants fear GOD as are endued with understanding: verily GOD is mighty and ready to forgive.	p That is, of different kinds. See chapter 16, p. 196. q Being more or less intense.1 1 Al Beidâwi.				Seest thou not how that God sendeth down water from the Heaven, and that by it we cause the up-growth of fruits of varied hues, and that on the mountains4 are tracks of varied hues, white and red, and others are of a raven black? And of men and reptiles and animals, various likewise are the hues. Such only of his servants as are possessed of knowledge fear God. Lo! God is Mighty, Gracious!	4 This idea was probably suggested by Muhammad's reminiscences of the view from the Cave of Hira, to the north and west of which there is a prospect thus described by Burckhardt (Travels, p. 176). "The country before us had a dreary aspect, not a single green spot being visible; barren, black, and grey hills, and white sandy valleys were the only objects in sight."
86	26	35	Verily they who read the book of GOD, and are constant at prayer, and give alms out of what we have bestowed on them, both in secret and openly, hope for a merchandise which shall not perish:					Verily they who recite the Book of God, and observe prayer, and give alms in public and in private from what we have bestowed upon them, may hope for a merchandise that shall not perish:
86	27	35	that God may fully pay them their wages, and make them a superabundant addition of his liberality; for he is ready to forgive the faults of his servants, and to requite their endeavors.					God will certainly pay them their due wages, and of his bounty increase them: for He is Gracious, Grateful.
86	28	35	That which we have revealed unto thee of the book of the Koran is the truth, confirming the scriptures which were revealed before it: for GOD knoweth and regardeth his servants.					And that which we have revealed to thee of the Book is the very Truth, confirmatory of previous Scriptures: for God knoweth and beholdeth his servants.
86	29	35	And we have given the book of the Koran in heritage unto such of our servants as we have chosen: of them there is one who injureth his own soul;r and there is another of them who keepeth the middle way;s and there is another of them who outstrippeth others in good works, by the permission of GOD. This is the great excellence.	r By not practising what he is taught and commanded in the Korân. s That is, who meaneth well, and performeth his duty for the most part, but not perfectly				Moreover, we have made the Book an heritage to those of our servants whom we have chosen. Some of them injure themselves by evil deeds; others keep the midway between good and evil; and others, by the permission of God, outstrip in goodness; this is the great merit!
86	30	35	They shall be introduced into gardens of perpetual abode; they shall be adorned therein with bracelets of gold and pearls, and their clothing therein shall be of silk:					Into the gardens of Eden shall they enter: with bracelets of gold and pearl shall they be decked therein, and therein shall their raiment be of silk:
86	31	35	and they shall say, Praise be unto GOD, who hath taken away sorrow from us! verily our LORD is ready to forgive the sinners, and to reward the obedient;					And they shall say, "Praise be to God who hath put away sorrow from us. Verily our Lord is Gracious, Grateful,
86	32	35	who hath caused us to take up our rest in a dwelling of eternal stability, through his bounty, wherein no labor shall touch us, neither shall any weariness affect us.					Who of His bounty hath placed us in a manison that shall abide for ever: therein no toil shall reach us, and therein no weariness shall touch us."
86	33	35	But for the unbelievers is prepared the fire of hell: it shall not be decreed them to die a second time; neither shall any part of the punishment thereof be made lighter unto them. Thus shall every infidel be rewarded.					But for infidels is the fire of Hell; to die shall never be decreed them, nor shall aught of its torment be made light to them. Thus reward we every infidel!
86	34	35	And they shall cry out aloud in hell, saying, LORD, take us hence, and we will work righteousness, and not what we have formerly wrought. But it shall be answered them, Did we not grant you lives of length sufficient, that whoever would be warned might be warned therein; and did not the preachert come unto you?	t viz., Mohammed.				And therein shall they cry aloud, "Take us hence, O our Lord! righteousness will we work, and not what we wrought of old."–"Prolonged we not your days that whoever would be warned might be warned therein? And the preacher came to you–
86	35	35	taste therefore the pains of hell. And the unjust shall have no protector.					Taste it then."–There is no protector for the unjust.
86	36	35	Verily GOD knoweth the secrets both of heaven and earth, for he knoweth the innermost parts of the breasts of men.					God truly knoweth the hidden things both of the Heavens and of the Earth: for He knoweth the very secrets of the breast.
86	37	35	It is he who hath made you to succeed in the earth. Whoever shall disbelieve, on him be his unbelief; and their unbelief shall only gain the unbelievers greater indignation in the sight of their LORD; and their unbelief shall only increase the perdition of the unbelievers.		Kitáb-i-Íqán, part I, paragraph 9, p. 9 link	And their unbelief shall only increase for the unbelievers their own perdition.		He hath appointed you his vicegerents in the earth: And whoever believeth not, on him shall be his unbelief; and their unbelief shall only increase for the unbelievers, hatred at the hands of their Lord:–and their unbelief shall only increase for the unbelievers their own perdition!
86	38	35	Say, What think ye of your deities which ye invoke besides GOD? Show me what part of the earth they have created. Or had they any share in the creation of the heavens? Have we given unto the idolaters any book of revelations, so that they may rely on any proof therefrom to authorize their practice? Nay; but the ungodly make unto one another only deceitful promises.					SAY: What think ye of the gods whom ye invoke beside God? Shew me what part of the earth they have created? Had they a share in the creation of the Heavens? Have we given them a Book in which they can find proofs that they are to be called on? Nay, the wicked promise one another only deceits.
86	39	35	Verily GOD sustaineth the heavens and the earth, lest they fail: and if they should fail, none could support the same besides him; he is gracious and merciful.					Verily God holdeth fast the Heavens and the Earth that they pass not away: and if they were passing away none could hold them back but He: for He is Kind, Gracious.
86	40	35	The Koreish swore by GOD, with a most solemn oath, that if a preacher had come unto them, they would surely have been more willingly directed than any nation: but now a preacher is come unto them, it hath only increased in them their aversion from the truth,					They swore by God with their mightiest oath that should a preacher come to them they would yield to guidance more than any people: but when the preacher came to them it only increased in them their estrangement,
86	41	35	their arrogance in the earth, and their contriving of evil; but the contrivance of evil shall only encompass the authors thereof. Do they expect any other than the punishment awarded against the unbelievers of former times? For thou shalt not find any change in the ordinance of GOD;					Their haughtiness on earth and their plotting of evil! But the plotting of evil shall only enmesh those who make use of it.5 Look they then for aught but God's way6 of dealing with the peoples of old? Thou shalt not find any change in the way of God,–	5 Lit. shall encompass its people. 6 Method of dealing, i.e., first warning, then punishing.
86	42	35	neither shalt thou find any variation in the ordinance of GOD.					Yea, thou shalt not find any variableness in the way of God.
86	43	35	Have they not gone through the earth, and seen what hath been the end of those who were before them; although they were more mighty in strength than they? GOD is not to be frustrated by anything either in heaven or on earth; for he is wise and powerful.					Have they never journeyed in the land and seen what hath been the end of those who flourished before them, though mightier in strength than they? God is not to be frustrated by aught in the Heavens or in the Earth; for He is the All-knowing, the All-mighty.
86	44	35	If GOD should punish men according to what they deserve, he would not leave on the back of the earth so much as a beast: but he respiteth them to a determined time;					If, moreover, God should chastise men according to their deserts, He would not leave even a reptile on the back of the earth! But to an appointed time doth He respite them.
86	45	35	and when their time shall come, verily GOD will regard his servants.					And when their time shall come, then verily God's eye is on his servants.
60	0	36
60	0	36
60	0	36	CHAPTER XXXVI.					SURA XXXVI.–YA. SIN [LX.]
60	0	36	ENTITLED, Y. S.; REVEALED AT MECCA.					MECCA.–83 Verses
60	0	36	IN THE NAME OF THE MOST MERCIFUL GOD.					In the Name of God, the Compassionate, the Merciful
60	1	36	Y. S.u I SWEAR by the instructive Koran,	u The meaning of these letters is unknown:1 some, however, from a tradition of Ebn Abbas, pretend they stand for Ya insân, i.e., O man. This chapter, it is said, had several other titles given it by Mohammed himself, and particularly that of The heart of the Korân. The Mohammedans read it to dying persons in their last agony.2 1 See the Prelim. Disc. Sec. III. p. 46, &c. 2 Vide Bobov. De Visit. Ægrot. p. 17.				YA. SIN.1 By the wise Koran!	1 This Sura is said to have been termed by Muhammad "the heart of the Koran." It is recited in all Muhammadan countries to the dying, at the tombs of saints, etc. On Ya. Sin, see Sura lxviii. p. 32.
60	2	36	that thou art one of the messengers of God,					Surely of the Sent Ones, Thou,
60	3	36	sent to show the right way.					Upon a right path!
60	4	36	This is a revelation of the most mighty, the merciful God:					A revelation of the Mighty, the Merciful,
60	5	36	that thou mayest warn a people whose fathers were not warned, and who live in negligence.					That thou shouldest warn a people whose fathers were not warned and therefore lived in heedlessness!
60	6	36	Our sentencex hath justly been pronounced against the greater part of them; wherefore they shall not believe.	x viz., The sentence of damnation, which GOD pronounced against the greater part of genii and men at the fall of Adam.3 3 See cap. 7, p. 106; c. II, p. 169, &c.				Just, now, is our sentence2 against most of them; therefore they shall not believe.	2 Sura xxxviii. 85, p. 129.
60	7	36	We have put yokesy on their necks, which come up to their chins; and they are forced to hold up their heads;	y Or collars, such as are described p. 181, note t.				On their necks have we placed chains which reach the chin, and forced up are their heads:
60	8	36	and we have set a bar before them, and a bar behind them;z and we have covered them with darkness; wherefore they shall not see.a	z That is, we have placed obstacles to prevent their looking either forwards or backwards. The whole passage represents the blindness and invincible obstinacy, with which GOD justly curses perverse and reprobate men. a It is said that when the Koreish, in pursuance of a resolution they had taken, had sent a select number to beset Mohammed’s house, and to kill him,4 the prophet, having caused Ali to lie down on his bed to deceive the assassins, went out and threw a handful of dust at them, repeating the nine first verses of this chapter, which end here; and they were thereupon stricken with blindness, so that they could not see him.5 4 See the Prelim. Disc. p. 39. 5 Vide Abulf. Vit Moh. p. 50.				Before them have we set a barrier and behind them a barrier, and we have shrouded them in a veil, so that they shall not see.
60	9	36	It shall be equal unto them whether thou preach unto them, or do not preach unto them; they shall not believe.					Alike is it to them if thou warn them or warn them not: they will not believe.
60	10	36	But thou shalt preach with effect unto him only who followeth the admonition of the Koran, and feareth the Merciful in secret. Wherefore bear good tidings unto him, of mercy, and an honourable reward.					Him only shalt thou really warn, who followeth the monition and feareth the God of mercy in secret: him cheer with tidings of pardon, and of a noble recompense.
60	11	36	Verily we will restore the dead to life, and will write down their works which they shall have sent before them, and their footsteps which they shall have left behind them: b and everything do we set down in a plain register.	b As their good or evil example, doctrine, &c.				Verily, it is We who will quicken the dead, and write down the works which they have sent on before them, and the traces which they shall have left behind them: and everything have we set down in the clear Book of our decrees.3	3 Lit. in the clear prototype, that is, in the Preserved Table, on which all the actions of mankind are written down.
60	12	36	Propound unto them as an example the inhabitants of the city of Antioch, when the apostles of Jesus came thereto:c	c To explain this passage, the commentators tell the following story:– The people of Antioch being idolaters, Jesus sent two of his disciples thither to preach to them; and when they drew near the city they found Habîb, surnamed al Najjâr, or the carpenter, feeding sheep, and acqainted him with their errand; whereupon he asked them what proof they had of their veracity, and they told him they could cure the sick, and the blind, and the lepers; and to demonstrate the truth of what they said, they laid their hands on a child of his who was sick, and immediately restored him to health. Habîb was convinced by this miracle, and believed; after which they went into the city and preached the worship of one true GOD, curing a great number of people of several infirmities; but at length, the affair coming to the prince’s ear, he ordered them to be imprisoned for endeavouring to seduce the people. When Jesus heard of this, he sent another of his disciples, generally supposed to have been Simon Peter, who, coming to Antioch, and appearing as a zealous idolater, soon insinuated himself into the favour of the inhabitants and of their prince, and at length took an opportunity to desire the prince would order the two persons who, as he was informed, had been put in prison for broaching new opinions, to be brought before him to be examined; and accordingly they were brought: when Peter, having previously warned them to take no notice that they knew him, asked them who sent them, to which they answered, GOD, who had created all things, and had no companion. He then required some convincing proof of their mission, upon which they restored a blind person to his sight and performed some other miracles, with which Peter seemed not to be satisfied, for that, according to some, he did the very same miracles himself, but declared that, if their GOD could enable them to raise the dead, he would believe them; which condition the two apostles accepting, a lad was brought who had been dead seven days, and at their prayers he was raised to life; and thereupon Peter acknowledged himself convinced, and ran and demolished the idols, a great many of the people following him, and embracing the true faith; but those who believed not were destroyed by the cry of the angel Gabriel.1 1 Al Zamakh., al Beidâwi, &c. Vide etiam Marracc. in Alc. p. 580.				Set forth to them the instance of the people of the city4 when the Sent Ones came to it.	4 Antioch, to which Jesus is said to have sent two disciples to preach the unity of God, and subsequently Simon Peter. This vague story, and that of the seven sleepers in Sura xviii. are the only traces to be found in the Koran of any knowledge, on the part of Muhammad, of the history of the Church subsequent to the day of Pentecost, or of the spread of the Christian religion.
60	13	36	when we sent unto them two of the said apostles;d but they charged them with imposture. Wherefore we strengthened them with a third.e And they said, Verily we are sent unto you by God.	d Some say these two were John and Paul; but others name different persons. e viz., Simon Peter.				When we sent two unto them and they charged them both with imposture–therefore with a third we strengthened them: and they said, "Verily we are the Sent unto you of God."
60	14	36	The inhabitants answered, Ye are no other than men, as we are; ye only publish a lie.					They said, "Ye are only men like us: Nought hath the God of Mercy sent down. Ye do nothing but lie."
60	15	36	The apostles replied, Our LORD knoweth that we are really sent unto you:					They said, "Our Lord knoweth that we are surely sent unto you;
60	16	36	and our duty is only public preaching.					To proclaim a clear message is our only duty."
60	17	36	Those of Antioch said, Verily we presage evil from you: if ye desist not from preaching, we will surely stone you, and a painful punishment shall be inflicted on you by us.					They said, "Of a truth we augur ill from you:5 if ye desist not we will surely stone you, and a grievous punishment will surely befall you from us."	5 Comp. Sura xxvii. 48; vii. 128, where, as in this passage, the word augur refers to the mode of divination practised previous to Islam, by the flight of birds.
60	18	36	The apostles answered, Your evil presage is with yourselves:f although ye be warned, will ye persist in yours errors? Verily ye are a people who transgress exceedingly.	f i.e., If any evil befall you, it will be the consequence of your own obstinacy and unbelief. See chapter 27, p. 287, note b.				They said, "Your augury of ill is with yourselves. Will ye be warned?6 Nay, ye are an erring people."	6 Lit. if ye have been warned (will ye still disbelieve?).
60	19	36	And a certain mang came hastily from the farther parts of the city, and said, O my people, follow the messengers of God;	g This was Habîb al Najjâr, whose martyrdom is here described. His tomb is still shown near Antioch, and is much visited by the Mohammedans.2 2 Vide Schultens, Indic. Geogr. ad calcem Vitæ Saladini, voce Antiochia.	Kitáb-i-Íqán, part II, paragraph 176, p. 165 link	Follow ye, O people! the Messengers of God,		Then from the end of the city a man came running:7 He said, "O my people! follow the Sent Ones;	7 Habib, the carpenter, who, as implied at verse 25, was martyred, and whose tomb at Antioch is still an object of veneration to the Muhammadans.
60	20	36	follow him who demandeth not any reward of you: for these are rightly directed.					Follow those who ask not of you a recompense, and who are rightly guided.
60	21	36	(XXIII.) What reason have I that I should not worship him who hath created me? for unto him shall ye return.					And why should I not worship Him who made me, and to whom ye shall be brought back?
60	22	36	Shall I take other gods besides him? If the Merciful be pleased to afflict me, their intercession will not avail me at all, neither can they deliver me:					Shall I take gods beside Him? If the God of Mercy be pleased to afflict me, their intercession will not avert from me aught, nor will they deliver:
60	23	36	then should I be in a manifest error.					Truly then should I be in a manifest error.
60	24	36	Verily I believe in your LORD; wherefore hearken unto me.					Verily, in your Lord have I believed; therefore hear me."8	8 Ullm. following Wahl, renders, Als sie (die stadtlente) darauf ihn schändlich behandleten. The verb in the original is thus used in the 4th conj. Nöldeke supposes that words to this effect have been lost from the text. But of this there is no trace in the Commentators.
60	25	36	But they stoned him: and as he died, it was said unto him, Enter thou into paradise. And he said, O that my people knew					–It was said to him, "Enter thou into Paradise:" And he said, "Oh that my people knew
60	26	36	how merciful GOD hath been unto me! for he hath highly honoured me.					How gracious God hath been to me, and that He hath made me one of His honoured ones."
60	27	36	And we sent not down against his people, after they had slain him, an army from heaven, nor the other instruments of destruction which we sent down on unbelievers in former days:h	h As a deluge, or a shower of stones, or a suffocating wind, &c. The words may also be translated, Nor did we determine to send down such executioners of our justice.				But no army sent we down out of heaven after his death, nor were we then sending down our angels–
60	28	36	there was only one cry of Gabriel from heaven, and behold, they became utterly extinct.					There was but one shout from Gabriel, and lo! they were extinct.
60	29	36	Oh the misery of men! No apostle cometh unto them, but they laugh him to scorn.		Kitáb-i-Íqán, part I, paragraph 4, p. 5 link Summons of the Lord of Hosts (Súriy-Haykal, paragraph 242) link A Traveler’s Narrative, pp. 73-74 link link	O the misery of men! No Messenger cometh unto them but they laugh Him to scorn. BWC: No Messenger cometh unto them but they laugh Him to scorn. EGB: There came not unto them any apostle but they mocked at him.		Oh! the misery that rests upon my servants! No apostle cometh to them but they laugh him to scorn.
60	30	36	Do they not consider how many generations we have destroyed before them?					See they not how many generations we have destroyed before them?
60	31	36	Verily they shall not return unto them:					Not to false gods is it that they shall be brought9 back,	9 Or, the Apostles shall not return to them again. Ullm.
60	32	36	but all of them in general shall be assembled before us.					But all, gathered together, shall be set before Us.
60	33	36	One sign of the resurrection unto them is the dead earth:i we quicken the same by the rain, and produce thereout various sorts of grain, of which they eat.	i See cap. 29, p. 298, note y.				Moreover, the dead earth is a sign to them: we quicken it and bring forth the grain from it, and they eat thereof:
60	34	36	And we make therein gardens of palm-trees, and vines; and we cause springs to gush forth in the same:					And we make in it gardens of the date and vine; and we cause springs to gush forth in it;
60	35	36	that they may eat of the fruits thereof, and of the labor of their hands. Will they not therefore give thanks?					That they may eat of its fruits and of the labour of their hands. Will they not therefore be thankful?
60	36	36	Praise be unto him who hath created all the different kinds, both of vegetables, which the earth bringeth forth, and of their own species, by forming the two sexes, and also the various sorts of things which they know not.		Some Answered Questions (Chapter 17, within pp. 87-89) link	LCB: Glory be to Him Who has created all the pairs: of such things as the earth produceth, and of themselves; and of things which they know not		Glory be to Him, who hath created all the sexual pairs of such things as Earth produceth,10 and of mankind themselves; and of things beyond their ken!	10 For instance, date trees, the female blossoms of which were carefully impregnated, when requisite, by branches of the male plant. See Freyt. Einl. p. 271.
60	37	36	The night also is a sign unto them: we withdraw the day from the same, and behold, they are covered with darkness:					A sign to them also is the Night. We withdraw the day from it, and lo! they are plunged in darkness;
60	38	36	and the sun hasteneth to his place of rest.k This is the disposition of the mighty, the wise God.	k That is, he hasteneth to run his daily course, the setting of the sun resembling a traveller’s going to rest. Some copies vary in this place, and instead of limostakarrin laha, read la mostakarra laha; according to which the sentence should be rendered, The sun runneth his course without ceasing, and hath not a place of rest.				And the Sun hasteneth to her place of rest. This, the ordinance of the Mighty, the Knowing!
60	39	36	and for the moon have we appointed certain mansions,l until she change and return to be like the old branch of a palm-tree.m	l viz., These are twenty-eight constellations, through one of which the moon passes every night, thence called the mansions or houses of the moon.1 1 See the Prelim. Disc. Sect. I. p. 24. m For when a palm-branch grows old, it shrinks, and becomes crooked and yellow, not ill representing the appearance of the new moon.				And as for the Moon, We have decreed stations for it, till it change like an old and crooked palm branch.
60	40	36	It is not expedient that the sun should overtake the moon in her course: neither doth the night outstrip the day: but each of these luminaries moving in a peculiar orbit.					To the Sun it is not given to overtake the Moon, nor doth the night outstrip the day; but each in its own sphere doth journey on.
60	41	36	It is a sign also unto them, that they carry their offspring in the ship filled with merchandise;n	n Some suppose that the deliverance of Noah and his companions in the ark is here intended; and then the words should be translated, That we carried their progeny in the ark filled with living creatures.	Memorials of the Faithful (within pp. 156-159, Mirzá Ja’far-i-Yazdi) link	MG: fully-laden Ark		It is also a sign to them that we bare their posterity in the full-laden Ark;
60	42	36	and that we have made for them other conveniences like unto it,o whereon they ride.	o As camels, which are the land-ships; or lesser vessels and boats.				And that we have made for them vessels like it on which they embark;
60	43	36	If we please, we drown them, and there is none to help them; neither are they delivered,					And if we please, we drown them, and there is none to help them, and they are not rescued,
60	44	36	unless through our mercy, and that they may enjoy life for a season.					Unless through our mercy, and that they may enjoy themselves for yet awhile.
60	45	36	When it is said unto them, Fear that which is before you, and that which is behind you,p that ye may obtain mercy: they withdraw from thee:	p i.e., The punishment of this world and of the next.				And when it is said to them, Fear what is before you and what is behind you,11 that ye may obtain mercy. . . .	11 The chastisements of this world and of the next.
60	46	36	and thou dost not bring them one sign, of the signs of their LORD, but they turn aside from the same.					Aye, not one sign from among the signs of their Lord dost thou bring them, but they turn away from it!
60	47	36	And when it is said unto them, Give alms of that which GOD hath bestowed on you; the unbelievers say unto those who believe, by way of mockery, Shall we feed him whom GOD can feed, if he pleaseth?q Verily ye are in no other than a manifest error.	q When the poor Moslems asked alms of the richer Koreish, they told them that if GOD could provide for them, as they imagined, and did not, it was an argument that they deserved not his favour so well as themselves: whereas GOD permits some to be in want, to try the rich and exercise their charity.				And when it is said to them, Give alms of what God hath bestowed on you,12 they who believe not say to the believers, "Shall we feed him whom God can feed if He will? Truly ye are in no other than a plain error."	12 On account of this precept, Itq. 35, and Omar b. Muhammad suppose the verse to have originated at Medina.
60	48	36	And they say, When will this promise of the resurrection be fulfilled, if ye speak truth?					And they say, "When will this promise be fulfilled, if what ye say be true?"
60	49	36	They only wait for one sounding of the trumpet,r which shall overtake them while they are disputing together;	r See the Prelim. Disc. Sect. IV. p. 64, 65, and the notes to chapter 39				They await but a single blast: as they are wrangling shall it assail them:
60	50	36	and they shall not have time to make any disposition of their effects, neither shall they return to their family.					And not a bequest shall they be able to make, nor to their families shall they return.
60	51	36	And the trumpet shall be sounded again;s and behold they shall come forth from their graves, and hasten unto their LORD.	s See ibid.				And the trumpet shall be blown, and, lo! they shall speed out of their sepulchres to their Lord:
60	52	36	They shall say, Alas for us! who hath awakened us from our bed?t This is what the Merciful promised us; and his apostles spoke the truth.	t For they shall sleep during the interval between these two blasts of the trumpet, and shall feel no pain.1 1 Jallalo’ddin.				They shall say, "Oh! woe to us! who hath roused us from our sleeping place? 'Tis what the God of Mercy promised; and the Apostles spake the truth."
60	53	36	It shall be but one sound of the trumpet, and behold, they shall be all assembled before us.					But one blast shall there be,13 and, lo! they shall be assembled before us, all together.	13 The Muhammadans affirm that a space of forty years will intervene between two blasts of the Trumpet. Maracci suggests that the idea of the two blasts is derived from 1 Thess. iv. 16, "the voice of the archangel and . . . the trump of God."
60	54	36	On this day no soul shall be unjustly treated in the least; neither shall ye be rewarded, but according to what ye shall have wrought.					And on that day shall no soul be wronged in the least: neither shall ye be rewarded but as ye shall have wrought.
60	55	36	On this day the inhabitants of paradise shall be wholly taken up with joy:					But joyous on that day shall be the inmates of Paradise, in their employ;
60	56	36	they and their wives shall rest in shady groves, leaning on magnificent couches.					In shades, on bridal couches reclining, they and their spouses:
60	57	36	There shall they have fruit, and they shall obtain whatever they shall desire.					Therein shall they have fruits, and shall have whatever they require–
60	58	36	Peace shall be the word spoken unto the righteous, by a merciful LORD:					"Peace!" shall be the word on the part of a merciful Lord.
60	59	36	but he shall say unto the wicked, Be ye separated this day, O ye wicked, from the righteous.					"But be ye separated this day, O ye sinners!
60	60	36	Did I not command you, O sons of Adam, that ye should not worship Satan; because he was an open enemy unto you?					Did I not enjoin on you, O sons of Adam, 'Worship not Satan, for that he is your declared foe,'
60	61	36	And did I not say, Worship me; this is the right way?					But 'Worship Me: this is a right path'?
60	62	36	But now hath he seduced a great multitude of you: did ye not therefore understand?					But now hath he led a vast host of you astray. Did ye not then comprehend?
60	63	36	This is hell, with which ye were threatened:					This is Hell with which ye were threatened:
60	64	36	be ye cast into the same this day to be burned; for that ye have been unbelievers.					Endure its heat this day, for that ye believed not."
60	65	36	On this day we will seal up their mouths, that they shall not open them in their own defence; and their hands shall speak unto us, and their feet shall bear witness of that which they have committed.u	u See the Prelim. Disc. Sect. IV. p. 69.				On that day will we set a seal upon their mouths; yet shall their hands speak unto us, and their feet14 shall bear witness of that which they shall have done.	14 Thus Chagiga, 16; Taanith, 11. "The very members of a man bear witness against him, for thus is it written (Is. xliii. 12), Ye yourselves are my witnesses, saith the Lord." See also Sura [lxxi.] xli. 19, 20.
60	66	36	If we pleased we could put out their eyes, and they might run with emulation in the way they use to take; and how should they see their error?					And, if we pleased, we would surely put out their eyes: yet even then would they speed on with rivalry in their path: but how should they see?
60	67	36	And if we pleased we could transform them into other shapes, in their places when they should be found; and they should not be able to depart; neither should they repent.x	x That is, They deserve to be thus treated for their infidelity and disobedience; but we bear with them out of mercy, and grant them respite.				And, if we pleased, we would surely transform them as they stand,15 and they would not be able to move onward, or to return.	15 Lit. in their place.
60	68	36	Unto whomsoever we grant a long life, him do we cause to bow down his body through age. Will they not therefore understand?		Selections from the Writings of the Báb (2 Excerpts from the Qayyúmu'l-Asmá, Chapter XIII, within pp. 47-48) link	cf BWC: We have decreed that every long life shall in truth suffer decline		Him cause we to stoop through age whose days we lengthen. Will they not understand?
60	69	36	We have not taught Mohammed the art of poetry;y nor is it expedient for him to be a poet. This book is no other than an admonition from God, and a perspicuous Korân;	y That is in answer to the infidels, who pretended the Korân was only a poetical composition.				We have not taught him (Muhammad) poetry,16 nor would it beseem him. This Book is no other than a warning and a clear Koran,	16 See Sura xxvi. 225, p. III.
60	70	36	that he may warn him who is living:z and the sentence of condemnation will be justly executed on the unbelievers.	z i.e., Endued with understanding; the stupid and careless being like dead persons.2 2 Al Beidâwi.				To warn whoever liveth; and, that against the Infidels sentence may be justly given.
60	71	36	Do they not consider that we have created for them, among the things which our hands have wrought, cattle of several kinds, of which they are possessors;					See they not that we have created for them among the things which our hands have wrought, the animals of which they are masters?
60	72	36	and that we have put the same in subjection under them? Some of them are for their riding; and on some of them do they feed:					And that we have subjected them unto them? And on some they ride, and of others they eat;
60	73	36	and they receive other advantages therefrom; and of their milk do they drink. Will they not, therefore, be thankful?					And they find in them profitable uses and beverages:
60	74	36	They have taken other gods, besides GOD, in hopes that they may be assisted by them;					Yet have they taken other gods beside God that they might be helpful to them.
60	75	36	but they are not able to give them any assistance: yet are they a party of troops ready to defend them.					No power have they to succour them: yet are their votaries an army at their service.
60	76	36	Let not their speech, therefore, grieve thee: we know that which they privately conceal, and that which they publicly discover.					Let not their speech grieve thee: We know what they hide and what they bring to light.
60	77	36	Doth not man know that we have created him of seed? yet behold, he is an open disputer against the resurrection;					Doth not man perceive that we have created him of the moist germs of life? Yet lo! is he an open caviller.
60	78	36	and he propoundeth unto us a comparison, and forgetteth his creation. He saith, Who shall restore bones to life, when they are rotten?a	a See chapter 16, p. 195, note				And he meeteth us with arguments,17 and forgetteth his creation: "Who," saith he, "shall give life to bones when they are rotten?"	17 Lit. he setteth forth to us comparisons.
60	79	36	Answer, He shall restore them to life, who produced them the first time: for he is skilled in every kind of creation:					SAY: He shall give life to them who gave them being at first, for in all creation is he skilled:
60	80	36	who giveth you fire out of the green tree,b and behold, ye kindle your fuel from thence.	b The usual way of striking fire in the east is by rubbing together two pieces of wood, one of which is commonly of the tree called Markh, and the other of that called Afâr: and it will succeed even though the wood be green and wet.1 1 Vide Hyde, de Rel. Vet. Pers. c. 25, p. 333, &c.				Who even out of the green tree hath given you fire18, and lo! ye kindle flame from it.	18 The form of the Arabic word is Rabbinic Hebrew.
60	81	36	Is not he who hath created the heavens and the earth able to create new creatures like unto them? Yea certainly: for he is the wise Creator.					What! must not He who hath created the Heavens and the Earth be mighty enough to create your likes? Yes! and He is the skilful creator.
60	82	36	His command, when he willeth a thing, is only that he saith unto it, Be; and it is.					His command when He willeth aught, is but to say to it, BE, and IT IS.
60	83	36	Wherefore praise be unto him, in whose hand is the kingdom of all things, and unto whom ye shall return at the last day.					So glory be to Him in whose hand is sway over all things! And to Him shall ye be brought back.
50	0	37
50	0	37
50	0	37	CHAPTER XXXVII.					SURA XXXVII.–THE RANKS [L.]
50	0	37	ENTITLED, THOSE WHO RANK THEMSELVES IN ORDER; REVEALED AT MECCA.					MECCA.–182 Verses
50	0	37	IN THE NAME OF THE MOST MERCIFUL GOD.					In the Name of God, the Compassionate, the Merciful
50	1	37	BY the angels who rank themselves in order;c	c Some understand by these words the souls of men who range themselves in obedience to GOD’S laws, and put away from them all infidelity and corrupt doings; or the souls of those who rank themselves in battle array, to fight for the true religion, and push on their horses to charge the infidels, &c.2 2 Al Beidâwi.				By the angels ranged in order for Songs of Praise,
50	2	37	and by those who drive forward and dispel the clouds;d	d Or, who put in motion all bodies, in the upper and lower world, according to the divine command; or, who keep off men from disobedience to GOD, by inspiring them with good thoughts and inclinations; or, who drive away the devils from them, &c.3 3 Idem.				And by those who repel demons,1	1 I have given in the text the sense of these first two verses according to the Muhammadan commentators. The original, literally translated, viz. By the ranks which rank themselves, and by the repellers who repel, would not convey an intelligible idea to the English reader. Mar. renders, Per ordinantes ordinando et agitantes agitando.
50	3	37	and by those who read the Koran for an admonition;					And by those who recite the Koran for warning,
50	4	37	verily your GOD is one:					Truly your God is but one,
50	5	37	the LORD of heaven and earth, and of whatever is between them, and the LORD of the east.e	e The original word, being in the plural number, is supposed to signify the different points of the horizon from whence the sun rises in the course of the year, which are in number 360 (equal to the number of days in the old civil year), and have as many corresponding points where it successively sets, during that space.4 Marracci groundlessly imagines this interpretation to be built on the error of the plurality of worlds.5 4 Idem, Yahya. 5 Marracc. in Alc. p. 589.				Lord of the Heavens and of the Earth, and of all that is between them, and Lord of the East.2	2 Ar. Easts. Errat in pluralitate mundorum. Mar. But the allusion probably is to the different points of the horizon at which the sun rises and sets in the course of the year.
50	6	37	We have adorned the lower heaven with the ornament of the stars:					We have adorned the lower heaven with the adornment of the stars.
50	7	37	and we have placed therein a guard against every rebellious devil;		Memorials of the Faithful (within pp. 131-134, Muhammad-Mustafa Baghdádí) link			They serve also as a guard against every rebellious Satan,
50	8	37	that they may not listen to the discourse of the exalted princes (for they are darted at from every side,					That they overhear not what passeth in the assembly on high, for they are darted at from every side,3	3 See Sura [lvii.] xv. 18.
50	9	37	to repel them, and a lasting torment is prepared for them);					Driven off and consigned to a lasting torment;
50	10	37	except him who catcheth a word by stealth, and is pursued by a shining flame.f	f See chapter 15, p. 192.	Memorials of the Faithful (within pp. 32-36, Nabíl-i-Zarandi) link			While, if one steal a word by stealth, a glistening flame pursueth him.
50	11	37	Ask the Meccans, therefore, whether they be stronger by nature, or the angels, whom we have created? We have surely created them of stiff clay.					Ask the Meccans then, Are they, or the angels whom we have made, the stronger creation? Aye, of coarse clay have we created them.
50	12	37	Thou wonderest at God's power and their obstinacy; but they mock at the arguments urged to convince them:					But while thou marvellest they mock;
50	13	37	when they are warned, they do not take warning;					When they are warned, no warning do they take;
50	14	37	and when they see any sign, they scoff thereat,					And when they see a sign, they fall to mocking,
50	15	37	and say, This is no other than manifest sorcery:					And say, "This is no other than clear sorcery:
50	16	37	after we shall be dead, and become dust and bones, shall we really be raised to life,					What! when dead, and turned to dust and bones, shall we indeed be raised?
50	17	37	and our forefathers also?					Our sires also of olden times?"
50	18	37	Answer, Yea: and ye shall then be despicable.					Say, Yes; and ye shall be covered with disgrace.
50	19	37	There shall be but one blast of the trumpet, and they shall see themselves raised:					For, one blast only, and lo! they shall gaze around them,
50	20	37	and they shall say, Alas for us! this is the day of judgment,					And shall say, "Oh! woe to us! this is the day of reckoning;
50	21	37	this is the day of distinction between the righteous and the wicked, which ye rejected as a falsehood.					This is the day of decision which ye gainsaid as an untruth."
50	22	37	Gather together those who have acted unjustly, and their comrades, and the idols which they worshipped					Gather together those who have acted unjustly, and their consorts,4 and the gods whom they adored	4 Or, comrades, i.e. the demons.
50	23	37	besides GOD, and direct them in the way to hell;					Beside God; and guide them to the road for Hell.
50	24	37	and set them before God's tribunal; for they shall be called to account.					Set them forth: they shall be questioned.
50	25	37	What aileth you that ye defend not one another?					"How now, that ye help not one another?"
50	26	37	But on this day they shall submit themselves to the judgment of God:					But on this day they shall submit themselves to God,
50	27	37	and they shall draw nigh unto one another, and shall dispute among themselves.					And shall address one another with mutual reproaches.
50	28	37	And the seduced shall say unto those who seduced them, Verily ye came unto us with presages of prosperity;g	g Literally, from the right hand. The words may also be rendered, with force, to compel us; or with an oath, swearing that ye were in the right.				They shall say, "In sooth, ye came to us in well-omened sort:"5	5 Lit. on the right hand, the side of good omen i.e. with semblance of truth.
50	29	37	and the seducers shall answer, Nay, rather ye were not true believers: for we had no power over you to compel you; but ye were people who voluntarily transgressed:					But they will answer, "Nay, it was ye who would not believe; and we had no power whatever over you. Nay, ye were people given to transgress;
50	30	37	wherefore the sentence of our LORD hath been justly pronounced against us, and we shall surely taste his vengeance.					Just, therefore, is the doom which our Lord hath passed upon us.6 We shall surely taste it:	6 See Sura [lx.] xxxvi. 6.
50	31	37	We seduced you; but we also erred ourselves.					We made you err, for we had erred ourselves."
50	32	37	They shall both therefore be made partakers of the same punishment on that day.					Partners therefore shall they be in punishment on that day.
50	33	37	Thus will we deal with the wicked:					Truly, thus will we deal with the wicked,
50	34	37	because, when it is said unto them, There is no god besides the true GOD, they swell with arrogance,					Because when it was said to them, There is no God but God, they swelled with pride,
50	35	37	and say, Shall we abandon our gods for a distracted poet?		Kitáb-i-Íqán, part II, paragraph 234, p. 211 link	And they say, 'Shall we then abandon our gods for a crazed poet?'		And said, "Shall we then abandon our gods for a crazed poet?"
50	36	37	Nay: he cometh with the truth, and beareth witness to the former apostles.					Nay, he cometh with truth and confirmeth the Sent Ones of old.
50	37	37	Ye shall surely taste the painful torment of hell;					Ye shall surely taste the painful punishment,
50	38	37	and ye shall not be rewarded, but according to your works.					And ye shall not be rewarded but as ye have wrought,
50	39	37	But as for the sincere servants of GOD,					Save the sincere servants of God!
50	40	37	they shall have a certain provision in paradise,					A stated banquet shall they have
50	41	37	namely, delicious fruits: and they shall be honoured:					Of fruits; and honoured shall they be
50	42	37	they shall be placed in gardens of pleasure,					In the gardens of delight,
50	43	37	leaning on couches, opposite to one another:h	h See chapter 15, p. 193, note				Upon couches face to face.
50	44	37	a cup shall be carried round unto them, filled from a limpid fountain,					A cup shall be borne round among them from a fountain,
50	45	37	for the delight of those who drink:					Limpid, delicious to those who drink;
50	46	37	it shall not oppress the understanding, neither shall they be inebriated therewith.					It shall not oppress the sense, nor shall they therewith be drunken.
50	47	37	And near them shall lie the virgins of paradise, refraining their looks from beholding any besides their spouses, having large black eyes, and resembling the eggs of an ostrich covered with feathers from the dust.i	i This may seem an odd comparison to an European; but the orientals think nothing comes so near the colour of a fine woman’s skin as that of an ostrich’s egg when kept perfectly clean.				And with them are the large-eyed ones with modest refraining glances, fair like the sheltered egg.7	7 The ostrich egg carefully protected from dust.
50	48	37	And they shall turn the one unto the other, and shall ask one another questions.					And they shall address one another with mutual questions.
50	49	37	And one of them shall say, Verily I had an intimate friend while I lived in the world,					Saith one of them, "I truly had a bosom friend,
50	50	37	who said unto me, Art thou one of those who assertest the truth of the resurrection?					Who said, 'Art thou of those who credit it?
50	51	37	After we shall be dead, and reduced to dust and bones, shall we surely be judged?					What! when we shall have died, and become dust and bones, shall we indeed be judged?"'
50	52	37	Then he shall say to his companions, Will ye look down?					He shall say to those around him, "Will ye look?"
50	53	37	And he shall look down, and shall see him in the midst of hell:					And he shall look and see him in the midst of Hell.
50	54	37	and he shall say unto him, By GOD, it wanted little but thou hadst drawn me into ruin:					And he shall say to him, "By God, thou hadst almost caused me to perish;
50	55	37	and had it not been for the grace of my LORD, I had surely been one of those who have been delivered up to eternal torment.					And, but for the favour of my Lord, I had surely been of those who have been brought with thee into torment."
50	56	37	Shall we die					"But do we not die," say the blessed,
50	57	37	any other than our first death; or do we suffer any punishment?					"Any other than our first death? and have we escaped the torment?"8	8 Lit. and are we not among the punished?
50	58	37	Verily this is great felicity:					This truly is the great felicity!
50	59	37	for the obtaining a felicity like this let the laborers labor.					For the like of this should the travailers travail!
50	60	37	Is this a better entertainment, or the tree of al Zakkum?k	k There is a thorny tree so called, which grows in Tehâma, and bears fruit like an almond, but extremely bitter; and therefore the same name is given to this infernal tree.				Is this the better repast or the tree Ez-zakkoum?
50	61	37	Verily we have designed the same for an occasion of dispute unto the unjust.l	l The infidels not conceiving how a tree could grow in hell, where the stones themselves serve for fuel.				Verily, we have made it for a subject of discord to the wicked.
50	62	37	It is a tree which issueth from the bottom of hell:					It is a tree which cometh up from the bottom of hell;
50	63	37	the fruit thereof resembleth the heads of devils;m	m Or of serpents ugly to behold; the original word signifies both.				Its fruits is as it were the heads of Satans;
50	64	37	and the damned shall eat of the same, and shall fill their bellies therewith;					And, lo! the damned shall surely eat of it and fill their bellies with it:
50	65	37	and there shall be given them thereon a mixture of filthy and boiling water to drink:					Then shall they have, thereon, a mixture of boiling water:
50	66	37	afterwards shall they return into hell.n	n Some suppose that the entertainment mentioned will be the welcome given the damned before they enter that place; and others, that they will be suffered to come out of hell from time to time, to drink their scalding liquor.				Then shall they return to hell.
50	67	37	They found their fathers going astray,					They found their fathers erring,
50	68	37	and they trod hastily in their footsteps:					And they hastened on in their footsteps.
50	69	37	for the greater part of the ancients erred before them.					Also before them the greater number of the ancients had erred.
50	70	37	And we sent warners unto them heretofore:					Though we had sent warners among them.
50	71	37	and see how miserable was the end of those who were warned;					But see what was the end of these warned ones,
50	72	37	except the sincere servants of GOD.					Except of God's true servants.
50	73	37	Noah called on us in former days: and we heard him graciously:					Noah called on us of old, and right prompt were we to hear him,9	9 Lit. et sane euge auditores. Mar.
50	74	37	and we delivered him and his family out of the great distress;					And we saved him and his family out of the great distress,
50	75	37	and we caused his offspring to be those who survived to people the earth:					And we made his offspring the survivors;
50	76	37	and we left the following salutation to be bestowed on him by the latest posterity,					And we left for him with posterity,
50	77	37	namely, Peace be on Noah among all creatures!					"Peace be on Noah throughout the worlds!"
50	78	37	Thus do we reward the righteous;					Thus do we reward the well-doers,
50	79	37	for he was one of our servants the true believers.					For he was one of our believing servants;–
50	80	37	Afterwards we drowned the others.					And the rest we drowned.
50	81	37	Abraham also was of his religion:o	o For Noah and he agreed in the fundamental points both of faith and practice; though the space between them was no less than 2640 years.1 1 Al Beidâwi.				And truly, of his faith was Abraham,
50	82	37	when he came unto his LORD with a perfect heart.					When he brought to his Lord a perfect heart,
50	83	37	When he said unto his father and his people, What do ye worship?					When he said to his father and to his people, "What is this ye worship?
50	84	37	Do ye choose false gods preferably to the true GOD?					Prefer ye with falsehood gods to God?
50	85	37	What therefore is your opinion of the LORD of all creatures?					And what deem ye of the Lord of the worlds?"
50	86	37	And he looked and observed the stars,					So gazing he gazed towards the stars,
50	87	37	and said, Verily I shall be sick,p and shall not assist at your sacrifices:	p He made as if he gathered so much from the aspect of the heavens–the people being greatly addicted to the superstitions of astrology–and made it his excuse for being absent from their festival, to which they had invited him.				And said, "In sooth I am ill:10	10 And therefore unable to assist at your sacrifices.
50	88	37	and they turned their backs and departed from him.q	q Fearing he had some contagious distemper.2 2 Idem.				And they turned their back on him and departed.
50	89	37	And Abraham went privately to their gods, and said, scoffingly unto them, Do ye not eat of the meat which is set before you?					He went aside to their gods and said, "Do ye not eat?
50	90	37	What aileth you that ye speak not?					What aileth you that ye do not speak?"
50	91	37	And he turned upon them, and struck them with his right hand, and demolished them.					He broke out upon them, with the right hand striking:
50	92	37	And the people came hastily unto him:					When his tribesmen came back to him with hasty steps
50	93	37	and he said, Do ye worship the images which ye carve?					He said, "Worship ye what ye carve,
50	94	37	whereas GOD hath created you, and also that which ye make.					When God hath created you, and that ye make?"
50	95	37	They said, Build a pile for him, and cast him into the glowing fire.					They said, "Build up a pyre for him and cast him into the glowing flame."
50	96	37	And they devised a plot against him; but we made them the inferior, and delivered him.r	r See chapter 21, p. 246, &c.				Fain would they plot against him, but we brought them low.
50	97	37	And Abraham said, Verily I am going unto my LORD,s who will direct me.	s Whither he hath commanded me.				And he said, "Verily, I repair to my Lord who will guide me:
50	98	37	O LORD, grant me a righteous issue.					O Lord give me a son, of the righteous."
50	99	37	Wherefore we acquainted him that he should have a son, who should be a meek youth.					We announced to him a youth of meekness.
50	100	37	And when he had attained to years of discretion,t and could join in acts of religion with him,	t He was then thirteen years old.3 3 Idem.				And when he became a full-grown youth,11	11 Lit. cum igitur pervenisset cum eo ad ‘tatem cui competit operandi studium. Mar. Beidh. When he had attained to the age when he could work with him. Lane.
50	101	37	Abraham said unto him, O my son, verily I saw in a dream that I should offer thee in sacrifice:u consider therefore what thou art of opinion I should do.	u The commentators say, that Abraham was ordered in a vision, which he saw on the eighth night of the month Dhu’lhajja, to sacrifice his son; and to assure him that this was not from the devil, as he was inclined to suspect, the same vision was repeated a second time the next night, when he knew it to be from GOD, and also a third time the night following, when he resolved to obey it, and to sacrifice his son; and hence some think the eighth, ninth, and tenth days of Dhu’lhajja are called Yawm altarwiya, yawm ar afat, and yawm alnehr, that is, the day of the vision, the day of knowledge, and the day of the sacrifice. It is the most received opinion among the Mohammedans that the son whom Abraham offered was Ismael, and not Isaac, Ismael being his only son at that time: for the promise of Isaac’s birth is mentioned lower, as subsequent in time to this transaction. They also allege the testimony of their prophet, who is reported to have said, I am the son of the two who were offered in sacrifice; meaning his great ancestor, Ismael, and his own father Abd’allah: for Abd’almotalleb had made a vow that if GOD would permit him to find out and open the well Zemzem, and should give him ten sons, he would sacrifice one of them. Accordingly, when he had obtained his desire in both respects, he cast lots on his sons, and the lot falling on Abd’allah, he redeemed him by offering a hundred camels, which was therefore ordered to be the price of a man’s blood in the Sonna.1 1 Idem, Jallalo’ddin, al Zamakh.				His father said to him, "My son, I have seen in a dream that I should sacrifice thee; therefore, consider what thou seest right."
50	102	37	He answered, O my father, do what thou art commanded: thou shalt find me, if GOD please, a patient person.					He said, "My father, do what thou art bidden; of the patient, if God please, shalt thou find me."
50	103	37	And when they had submitted themselves to the divine will, and Abraham had laid his son prostrate on his face,x	x The commentators add, that Abraham went so far as to draw the knife with all his strength across the lad’s throat, but was miraculously hindered from hurting him.2 2 Idem, Jallalo’ddin.				And when they had surrendered them to the will of God, he laid him down upon his forehead:
50	104	37	we cried unto him, O Abraham,					We cried unto him, "O Abraham!
50	105	37	now hast thou verified the vision. Thus do we reward the righteous.					Now hast thou satisfied the vision." See how we recompense the righteous.
50	106	37	Verily this was a manifest trial.					This was indeed a decisive test.
50	107	37	And we ransomed him with a noble victim.y	y The epithet of great or noble is here added, either because it was large and fat, or because it was accepted as the ransom of a prophet. Some suppose this victim was a ram, and, if we may believe a common tradition, the very same which Abel sacrificed, having been brought to Abraham out of paradise; others fancy it was a wild goat, which came down from Mount Thabîr, near Mecca, for the Mohammedans lay the scene of this transaction in the valley of Mina; as a proof of which they tell us that the horns of the victim were hung upon the spout of the Caaba, where they remained till they were burnt, together with that building, in the days of Abda’llah Ebn Zobeir;3 though others assure us that they had been before taken down by Mohammed himself, to remove all occasion of idolatry.4 3 Idem. 4 Vide D’Herbel. Bibl. Orient. Art. Ismail.				And we ransomed his son with a costly12 victim,	12 Brought, says Rabbi Jehoshua, from Paradise by an angel. Midr. fol.
50	108	37	And we left the following salutation to be bestowed on him by the latest posterity,					And we left this13 for him among posterity,	13 This salutation.
50	109	37	namely, Peace be on Abraham!					"PEACE BE ON ABRAHAM!"
50	110	37	Thus do we reward the righteous:					Thus do we reward the well-doers,
50	111	37	for he was one of our faithful servants.					For he was of our believing servants.
50	112	37	And we rejoiced him with the promise of Isaac:					And we announced Isaac to him–a righteous Prophet–
50	113	37	and of their offspring were some righteous doers, and others who manifestly injured their own souls.					And on him and on Isaac we bestowed our blessing. And among their offspring were well-doers, and others, to their own hurt undoubted sinners.
50	114	37	We were also gracious unto Moses and Aaron, heretofore:					And of old,14 to Moses and to Aaron shewed we favours:	14 The Arabic particle which is here and elsewhere rendered of old (also, already, certainly) serves to mark the position of a past act or event as prior to the time present, and in all such passages merely gives a fulness and intensity to our perfect, or pluperfect tense.
50	115	37	and we delivered them and their people from a great distress.					And both of them, and their people, we rescued from the great distress:
50	116	37	And we assisted them against the Egyptians; and they became the conquerors.					And we succoured them, and they became the conquerors:
50	117	37	And we gave them the perspicuous book of the law,					And we gave them (Moses and Aaron) each the lucid book:
50	118	37	and we directed them into the right way,					And we guided them each into the right way:
50	119	37	and we left the following salutation to be bestowed on them by the latest posterity,					And we left this for each among posterity,
50	120	37	namely, Peace be on Moses and Aaron!					"PEACE BE ON MOSES AND AARON."
50	121	37	Thus do we reward the righteous;					Thus do we reward the well-doers,
50	122	37	for they were two of our faithful servants.					For they were two of our believing servants.
50	123	37	And Eliasz was also one of those who were sent by us.	z This prophet the Mohammedans generally suppose to be the same with al Khedr, and confound him with Phineas,5 and sometimes with Edris, or Enoch. Some say he was the son of Yasin, and nearly related to Aaron; and others suppose him to have been a different person. He was sent to the inhabitants of Baalbec, in Syria, the Heliopolis of the Greeks, to reclaim them from the worship of their idol Baal, or the sun, whose name makes part of that of the city, which was anciently called Becc.6 5 See cap. 18, p. 223, note 6 Jallalo’ddin, al Beidâwi.				And Elias truly was of our Sent Ones,
50	124	37	When he said unto his people, Do ye not fear God?					When he said to his people, "Fear ye not God?
50	125	37	Do ye invoke Baal, and forsake the most excellent Creator?					Invoke ye Baal and forsake ye the most skilful Creator?
50	126	37	GOD is your LORD, and the LORD of your forefathers.					God is your Lord, and the Lord of your sires of old?"
50	127	37	But they accused him of imposture: wherefore they shall be delivered up to eternal punishment;					But they treated him as a liar, and shall therefore be consigned to punishment,
50	128	37	except the sincere servants of GOD.					Except God's faithful servants.
50	129	37	And we left the following salutation to be bestowed on him by the latest posterity,					And we left this for him among posterity,
50	130	37	namely, Peace be on Ilyâsin!a	a The commentators do not well know what to make of this word. Some think it is the plural of Elias, or, as the Arabs write it, Ilyâs, and that both that prophet and his followers, or those who resembled him, are meant thereby; others divide the word, and read âl Yasîn, i.e., the family of Yasin, who was the father of Elias according to an opinion mentioned above; and others imagine it signifies Mohammed, or the Korân, or some other book of scripture. But the most probable conjecture is that Ilyâs and Ilyâsin are the same name, or design one and the same person, as Sinai and Sinin denote one and the same mountain; the last syllable being added here, to keep up the rhyme or cadence, at the close of the verse.				"PEACE BE ON ELIASIN!"15	15 The form of this word is altered in the original for the sake of the rhyme.
50	131	37	Thus do we reward the righteous:					Thus do we reward the well-doers,
50	132	37	for he was one of our faithful servants.					For he was one of our believing servants.
50	133	37	And Lot was also one of those who were sent by us.					And Lot truly was of our Sent Ones,
50	134	37	When we delivered him and his whole family,					When we rescued him and all his family,
50	135	37	except an old woman, his wife, who perished, among those that remained behind:					Save an aged woman among those who tarried.
50	136	37	afterwards we destroyed the others.b	b See chapter 7, p. 113, &c., and chapter 11, p. 166, &c.				Afterward we destroyed the others.
50	137	37	And ye, O people of Mecca, pass by the places where they once dwelt, as ye journey in the morning,					And ye indeed pass by their ruined dwellings at morn
50	138	37	and by night; will ye not therefore understand?					And night: will ye not then reflect?
50	139	37	Jonas was also one of those who were sent by us.c	c See chapter 10, p. 157.				Jonas, too, was one of the Apostles,
50	140	37	When he fledd into the loaded ship;	d See chapter 21, p. 248.				When he fled unto the laden ship,
50	141	37	and those who were on board cast lots among themselves,e and he was condemned:f	e Al Beidâwi says the ship stood stock-still, wherefore they concluded that they had a fugitive servant on board, and cast lots to find him out. f i.e., He was taken by the lot.				And lots were cast,16 and he was doomed,	16 Lit. he cast lots (with the sailors).
50	142	37	and the fish swallowed him;g for he was worthy of reprehension.	g When the lot fell on Jonas he cried out, I am the fugitive; and immediately threw himself into the sea.7 7 Idem.				And the fish swallowed him, for he was blameworthy.
50	143	37	And if he had not been one those who praised GOD,h	h The words seem to relate particularly to Jonas’s supplication while in the whale’s belly.8 8 See cap. 21, p. 248.				But had he not been of those who praise Us,
50	144	37	verily he had remained in the belly thereof until the day of resurrection.					In its belly had he surely remained, till the day of resurrection.
50	145	37	And we cast him on the naked shore, and he was sick:i	i By reason of what he had suffered; his body becoming like that of a new-born child.9 It is said that the fish, after it had swallowed Jonas, swam after the ship with its head above water, that the prophet might breathe, who continued to praise GOD till the fish came to land and vomited him out. The opinions of the Mohammedan writers as to the time Jonas continued in the fish’s belly differ very much: some suppose it was part of a day, others three days, others seven, others twenty, and others forty.10 9 Al Beidâwi. 10 Idem.				And we cast him on the bare shore–and he was sick;–
50	146	37	and we caused a plant of a gourdk to grow up over him;	k The original word signifies a plant which spreads itself upon the ground, having no erect stalk or stem to support it, and particularly a gourd; though some imagine Jonas’s plant to have been a fig, and others the small tree or shrub called Mauz,1 which bears very large leaves, and excellent fruit.2 The commentators add, that this plant withered the next morning, and that Jonas being much concerned at it, GOD made a remonstrance to him in behalf of the Ninivites, agreeable to what is recorded in scripture. 1 Idem. 2 Vide J Leon. Descr. Afric. lib. 9. Gab. Sionit. de Urb. Orient. ad calcem Geogr. Nub. p. 32, et Hottinger. Hist. Orient. p. 78, &c.				And we caused a gourd-plant to grow up over him,
50	147	37	and we went him to an hundred thousand persons, or they were a greater number,					And we sent him to a hundred thousand persons, or even more,
50	148	37	and they believed: wherefore we granted them to enjoy this life for a season.					And because they believed, we continued their enjoyments for a season.
50	149	37	Inquire of the Meccans whether thy LORD hath daughters, and they sons?l	l See chapter 16, p. 199.				Inquire then of the Meccans whether thy Lord hath daughters, and they, sons?
50	150	37	Have we created the angels of the female sex? and were they witnesses thereof?					Have we created the angels females? and did they witness it?
50	151	37	Do they not say of their own false invention,					Is it not a falsehood of their own devising, when they say,
50	152	37	GOD hath begotten issue? and are they not really liars?					"God hath begotten"? They are indeed liars.
50	153	37	Hath he chosen daughters preferably to sons?					Would he have preferred daughters to sons?
50	154	37	Ye have no reason to judge thus.					What reason have ye for thus judging?
50	155	37	Will ye therefore not be admonished?					Will ye not then receive this warning?
50	156	37	Or have ye a manifest proof of what ye say?					Have ye a clear proof for them?
50	157	37	Produce now your book of revelations, if ye speak truth.					Produce your Book if ye speak truth.
50	158	37	And they make him to be of kin unto the genii;m whereas the genii know that they who affirm such things shall be delivered up to eternal punishment;	m That is, the angels, who are also comprehended under the name of genii, being a species of them. Some say that the infidels went so far as to assert that GOD and the devil were brothers,3 which blasphemous expression may have been occasioned by the magian notions. 3 Al Beidâwi.				And they make him to be of kin with the Djinn: but the Djinn have long known that these idolaters shall be brought up before God.
50	159	37	(far be that from GOD, which they affirm of him!)					Far be the glory of God from what they impute to him.
50	160	37	except the sincere servants of GOD.					"His faithful servants do not thus.
50	161	37	Moreover ye and that which ye worship					Moreover, ye and what ye worship
50	162	37	shall not seduce any concerning God,					Shall not stir up any against God,17	17 Nequequam vos ad illud colendum estis Seducturi. Mar.
50	163	37	except him who is destined to be burned in hell.					Save him who shall burn in Hell.
50	164	37	There is none of us but hath an appointed place:			BWC: Not one of us but hath his clearly designated station.	Bahíyyih Khánum, V. Letters of the Greatest Holy Leaf, no. 33, p. 134 link	And verily each one of us hath his appointed place,
50	165	37	we range ourselves in order, attending the commands of God;					And we range ourselves in order,
50	166	37	and we celebrate the divine praise.n	n These words are supposed to be spoken by the angels, disclaiming the worship paid to them by the idolaters, and declaring that they have each their station and office appointed them by GOD, whose commands they are at all times ready to execute, and whose praises they continually sing. There are some expositors, however, who think they are the words of Mohammed and his followers; the meaning being, that each of them has a place destined for him in paradise, and that they are the men who range themselves in order before GOD, to worship and pray to him, and who celebrate his praise by rejecting every false notion derogatory to the divine wisdom and power.				And we celebrate His praises."18	18 This verse and the six preceding are the words of the Angel.
50	167	37	The infidels said,					And if those infidels say,
50	168	37	If we had been favored with a book of divine revelations, of those which were delivered to the ancients,					"Had we a revelation transmitted to us from those of old,19
50	169	37	we had surely been sincere servants of GOD:					We had surely been God's faithful servants."
50	170	37	yet now the Koran is revealed, they believe not therein; but hereafter shall they know the consequence of their unbelief.					Yet they believe not the Koran. But they shall know its truth at last.
50	171	37	Our word hath formerly been given unto our servants the apostles;					Our word came of old to our servants the apostles,
50	172	37	that they shall certainly be assisted against the infidels,					That they should surely be the succoured,
50	173	37	and that our armies should surely be the conquerors.		Kitáb-i-Íqán, part II, paragraph 134, p. 126 (2 times) link A Traveler’s Narrative, p. 18 link	And verily Our host shall conquer. EGB: And verily our host shall overcome for them,		And that our armies should procure the victory for them.
50	174	37	Turn aside therefore from them, for a season:					Turn aside therefore from them for a time,
50	175	37	and see the calamities which shall afflict them; for they shall see thy future success and prosperity.					And behold them, for they too shall in the end behold their doom.
50	176	37	Do they therefore seek to hasten our vengeance?					Would they then hasten our vengeance?
50	177	37	Verily when it shall descend into their courts, an evil morning shall it be unto those who were warned in vain.					But when it shall come down into their courts, an evil morning shall it be to those who have had their warning.
50	178	37	Turn aside from them therefore for a season,					Turn aside from them therefore for a time.
50	179	37	and see: hereafter shall they see thy success and their punishment.					And behold; for they too shall in the end behold their doom.
50	180	37	Praise be unto thy LORD, the LORD who is far exalted above what they affirm of him!		Some Answered Questions (Chapter 81, within pp. 282-290) link 37:180-182 Selections from the Writings of the Báb (7 Prayers and Meditations, within pp. 183-186) link	Shoghi Effendi from The Dawn-Breakers: Far from the glory of thy Lord, the All-Glorious, be that which His creatures affirm of Him! cf. LCB: Glory to thy Lord, the Lord Who is sanctified from all their descriptions. BWC: Far be the glory of Thy Lord, the Lord of all greatness, from what they impute to Him,	37:180-182 The Dawn-Breakers, Chapter III, p. 63 link	Far be the glory of thy Lord, the Lord of all greatness, from what they impute to him,
50	181	37	And peace be on his apostles!		37:180-182 (cont.) Selections from the Writings of the Báb (7 Prayers and Meditations, within pp. 183-186) link	Shoghi Effendi from The Dawn-Breakers: And peace be upon His Messengers! BWC: and peace be upon His Apostles,	37:180-182 (cont.) The Dawn-Breakers, Chapter III, p. 63 link	And peace be on his Apostles!
50	182	37	And praise be unto GOD, the LORD of all creatures!		37:180-182 (cont.) Selections from the Writings of the Báb (7 Prayers and Meditations, within pp. 183-186) link	Shoghi Effendi from The Dawn-Breakers: And praise be to God, the Lord of all beings! BWC: and praise be unto God, the Lord of all the worlds.	37:180-182 (cont.) The Dawn-Breakers, Chapter III, p. 63 link	And praise be to God the Lord of the worlds.
59	0	38
59	0	38
59	0	38	CHAPTER XXXVIII.					SURA XXXVIII.–SAD [LIX.]
59	0	38	ENTITLED, S.; REVEALED AT MECCA.					MECCA.–88 Verses
59	0	38	IN THE NAME OF THE MOST MERCIFUL GOD.					In the Name of God, the Compassionate, the Merciful
59	1	38	S.o BY the Korân full of admonition.p Verily the unbelievers are addicted to pride and contention.	o The meaning of this letter is unknown:1 some guess it stands for Sidk, i.e., Truth; or for Sadaka, i.e., He (viz., Mohammed) speaketh the truth; and others propose different conjectures, all equally uncertain. 1 See the Prelim. Disc. Sect. III. p. 46, &c. p Something must be understood to answer this oath, which the commentators variously supply.				SAD.1 By the Koran full of warning! In sooth the Infidels are absorbed in pride, in contention with thee.	1 The letter S. See Sura lxviii. p. 32.
59	2	38	How many generations have we destroyed before them; and they cried for mercy, but it was not a time to escape.		Summons of the Lord of Hosts (Lawh-i-Fu’ád) link	BWC: There is no escape!		How many generations have we destroyed before them! And they cried for mercy but no time was it of escape!
59	3	38	They wonder that a warner from among themselves hath come unto them. And the unbelievers said, This man is a sorcerer, and a liar:					And they marvel that a warner from among themselves hath come to them; and the Infidels say, "This is a sorcerer, a liar:
59	4	38	doth he affirm the gods to be but one GOD. Surely this is a wonderful thing.					Maketh he the gods to be but one god? A strange thing forsooth is this!"
59	5	38	And the chief men among them departed,q saying to one another, Go, and persevere in the worship of your gods: verily this is the thing which is designed.r	q On the conversion of Omar, the Koreish being greatly irritated, the most considerable of them went in a body to Abu Taleb, to complain to him of his nephew Mohammed’s proceedings; but being confounded and put to silence by the prophet’s arguments, they left the assembly, and encouraged one another in their obstinacy.2 2 Al Beidâwi. r Namely, to draw us from their worship.				And their chiefs took themselves off. "Go, said they, and cleave steadfastly2 to your gods. Ye see the thing aimed at.	2 These verses are said to have been revealed when, upon the conversion of Omar, the Koreisch went in a body to Abu Talib and requested him to withdraw his protection from Muhammad, but being put to silence by the latter, departed in great confusion. Wah. Beidh.
59	6	38	We have not heard anything like this in the last religion:s this is no other than a false contrivance.	s i.e., In the religion which we received from our fathers; or, in the religion of Jesus, which was the last before the mission of Mohammed.3 3 Idem.				We heard not of this in the previous creed.3 It is but an imposture:	3 That is, in the Christian religion, which teaches, Muhammad ironically implies, a plurality of Gods.
59	7	38	Hath an admonition been sent unto him preferable to any other among us? Verily they are in a doubt concerning my admonition: but they have not yet tasted my vengeance.					To him alone of us all hath a book of warning been sent down?" Yes! they are in doubt as to my warnings, for they have not yet tasted my vengeance.
59	8	38	Are the treasures of the mercy of thy LORD, the mighty, the munificent God, in their hands?					Are the treasures of the mercy of thy Lord, the Mighty, the bounteous, in their hands?
59	9	38	Is the kingdom of the heavens, and the earth, and of whatever is between them, in their possession? If it be so, let them ascend by steps unto heaven.					Is the kingdom of the heavens and of the earth and of all that is between them theirs? Then let them mount up by cords!
59	10	38	But any army of the confederates shall even here be put to flight.					Any army of the confederates4 shall here be routed.	4 This may allude to the so-called "confederacy" of the Koreisch against Muhammad.
59	11	38	The people of Noah, and the tribe of Ad, and Pharaoh the contriver of the stakes,t	t For they say Pharaoh used to tie those he had a mind to punish by the hands and feet to four stakes fixed in the ground, and so tormented them.4 Some interpret the words, which may also be translated the lord or master of the stakes, figuratively, of the firm establishment of Pharaoh’s kingdom; because the Arabs fix their tents with stakes;5 but they may possibly intend that prince’s obstinacy and hardness of heart. 4 Jallalo’ddin. 5 Al Beidâwi.	The Secret of Divine Civilization, p. 53 link	MG: (note 30 states: Dhu'l-Awtád is variously rendered by translators of the Qur'án as The Impaler, The Contriver of the Stakes, The Lord of a Strong Dominion, The One Surrounded by Ministers, etc. Awtád means pegs or tent stakes.)		Before them the people of Noah and Ad and Pharaoh the impaler5 treated their prophets as impostors;	5 This term is also applied to Pharaoh, Sura lxxxix. 9, p. 54. He is said to have fastened the Israelites to stakes, and then subjected them to various torments. addendum: This is the usual interpretation. Lit. Lord of, or, possessor of stakes (comp. li. 39 in Ar.), i.e., Forces. Dr. Sprenger ingenuously suggests that Muhammad’s Jewish informant may have described Pharaoh as rich in neçyb, i.e., fortresses; whereas, in Ar., naçyb, means an erection, pillar, etc., for which Muhammad substituted the word for tent stakes. Vol. i. (470).
59	12	38	and the tribe of Thamud, and the people of Lot, and the inhabitants of the wood near Madian,u accused the prophets of imposture before them; these were the confederates against the messengers of God.	u See chapter 15, p. 194.	Summons of the Lord of Hosts (Lawh-i-Fu’ád) link			And Themoud, and the people of Lot, and the dwellers in the forest: these were the confederates.
59	13	38	All of them did no other than accuse their apostles of falsehood: wherefore my vengeance hath been justly executed upon them.					Nought did they all but charge the apostles with falsehood: Just, therefore, the retribution.
59	14	38	And these wait only for one sounding of the trumpet; which there shall be no deferring.					And these (Meccans) await but one single trumpet blast–There shall be no delaying it–
59	15	38	And they scoffingly say, O LORD, hasten our sentence unto us, before the day of account.					Yet they dare to say, "O our Lord! hasten our lot to us, before the day of reckoning."
59	16	38	Do thou patiently bear that which they utter: and remind them of our servant David, endued with strength;x for he was one who seriously turned himself unto God.	x The commentators suppose that ability to undergo the frequent practice of religious exercises is here meant. They say David used to fast every other day, and to spend one-half of the night in prayer.1 1 Idem. interp.				Put thou up with what they say: and remember our servant David, a man strong of hand6, one who turned him to Us in penitence:	6 Præditi (manibus) virtute. Mar.
59	17	38	We compelled the mountains to celebrate our praise with him, in the evening and at sunrise,					We constrained the mountains7 to join with him in lauds at even and at sunrise;	7 Comp. Ps. cxlviii. 9, 10.
59	18	38	and also the birds, which gathered themselves together unto him:y all of them returned frequently unto him for this purpose.	y See chapter 21, p. 247.				And the birds which flocked to him, and would all return to him oft;
59	19	38	And we established his kingdom, and gave him wisdom and eloquence of speech.					And we stablished his kingdom: and wisdom, and skill to pronounce clear decisions, did we bestow on him.
59	20	38	Hath the story of the two adversariesz come to thy knowledge; when they ascended over the wall into the upper apartment,	z These were two angels, who came unto David in the shape of men, to demand judgment in the feigned controversy after mentioned. It is no other than Nathan’s parable to David,2 a little disguised. 2 2 Sam. xii.				Hath the story of the two pleaders8 reached thee, O Muhammad, when they mounted the walls of his closet?	8 Two angels who pretended to appeal to David in order to convince him of his sin in the matter of Uriah's wife. Comp. I Sam. xii.
59	21	38	when they went in unto David, and he was afraid of them.a They said, Fear not: we are two adversaries who have a controversy to be decided. The one of us hath wronged the other: wherefore judge between us with truth, and be not unjust; and direct us into the even way.	a Because they came suddenly upon him, on a day of privacy: when the doors were guarded, and no person admitted to disturb his devotions. For David, they say, divided his time regularly, setting apart one day for the service of GOD, another day for rendering justice to his people, another day for preaching to them, and another day for his own affairs.3 3 Al Beidâwi, Jallalo’ddin.				When they entered in upon David, and he was frightened at them, they said, "Be not afraid; we are two opposing parties: one of us hath wronged the other. Judge therefore with truth between us, and be not unjust, but guide us to the right way.
59	22	38	This my brother had ninety and nine sheep: and I had only one ewe: and he said, Give her me to keep; and he prevailed against me in the discourse which we had together.					Now this my brother had ninety and nine ewes, and I had but a single ewe; and he said, make me her keeper. And he over-persuaded me in the dispute."
59	23	38	David answered, Verily he hath wronged thee in demanding thine ewe as an addition to his own sheep: and many of them who are concerned together in business wrong one another, except those who believe and do that which is right; but how few are they! And David perceived that we had tried him by this parable, and he asked pardon of his LORD: and he fell down and bowed himself, and repented.b	b The crime of which David had been guilty, was the taking the wife of Uriah, and ordering her husband to be set in the front of the battle to be slain.4 Some suppose this story was told to serve as an admonition to Mohammed, who, it seems, was apt to covet what was another’s. 4 Idem.				He said, "Certainly he hath wronged thee in asking for thine ewe to add her to his own ewes: and truly many associates do one another wrong–except those who believe and do the things that are right; and few indeed are they!" And David perceived that we had tried him; so he asked pardon of his Lord, and fell down and bowed himself and repented.
59	24	38	Wherefore we forgave him this fault; and he shall be admitted to approach near unto us, and shall have an excellent place of abode in paradise.					So we forgave him that his sin; and truly he shall have a high rank with Us, and an excellent retreat in Paradise.
59	25	38	O David, verily we have appointed thee a sovereign prince in the earth: judge therefore between men with truth; and follow not thy own lust, lest it cause thee to err from the way of GOD: for those who err from the way of GOD shall suffer a severe punishment, because they have forgotten the day of account.					O David! verily we have made thee our vicegerent upon earth. Judge therefore between men with truth, and follow not thy passions, lest they cause thee to err from the way of God. For they who err from the way of God shall meet with a grievous chastisement, for that they have forgotten the day of reckoning.
59	26	38	We have not created the heavens and the earth, and whatever is between them, in vain.c This is the opinion of the unbelievers: but woe unto those who believe not, because of the fire of hell.	c So as to permit injustice to go unpunished, and righteousness unrewarded.				We have not created the heaven and the earth and what is between them for nought. That is the thought of infidels; but woe to the infidels because of the fire!
59	27	38	Shall we deal with those who believe and do good works, as with those who act corruptly in the earth? Shall we deal with the pious as with the wicked?					Shall we treat those who believe and do the things that are right like those who propagate evil on earth? Shall we treat the God-fearing like the impious?
59	28	38	A blessed book have we sent down unto thee, O Mohammed, that they may attentively meditate on the signs thereof, and that men of understanding may be warned.					A blessed Book9 have we sent down to thee, that men may meditate its verses, and that those endued with understanding may bear it in mind.	9 The Psalms, if we suppose with Nöldeke, p. 99, that David is still addressed: the Koran, if with Sale we refer the passage to Muhammad.
59	29	38	And we gave unto David Solomon; how excellent a servant! for he frequently turned himself unto God.					And Solomon gave we unto David. An excellent servant, for he loved to turn him Godward.
59	30	38	When the horses standing on three feet, and touching the ground with the edge of the fourth foot, and swift in the course, were set in parade before him in the evening,d	d Some say that Solomon brought these horses, being a thousand in number, from Damascus and Nisibis, which cities he had taken; others say that they were left him by his father, who took them from the Amalekites; while others, who prefer the marvellous, pretend that they came up out of the sea, and had wings. However, Solomon, having one day a mind to view these horses, ordered them to be brought before him, and was so taken up with them that he spent the remainder of the day, till after sunset, in looking on them; by which means he neglected the prayer, which ought to have been said at that time, till it was too late; but when he perceived his omission, he was so greatly concerned at it, that ordering the horses to be brought back, he killed them all as an offering to GOD, except only a hundred of the best of them. But GOD made him ample amends for the loss of these horses, by giving him dominion over the winds.5 5 Al Beidâwi, al Zamakh., Yahya.				Remember when at eventide the prancing10 chargers were displayed before him,	10 The Commentators say that the word used in the original implies that the mares stood on three feet, and touched the ground with the edge of the fourth foot.
59	31	38	he said, Verily I have loved the love of earthly good above the remembrance of my LORD: and have spent the time in viewing these horses, until the sun is hidden by the veil of night;					And he said, "Truly I have loved the love of earthly goods above the remembrance of my Lord, till the sun hath been hidden by the veil of darkness.11	11 Solomon, in his admiration of these horses, the result, we are told, of David's or his own conquests, forgot the hour of evening prayer, and when aware of his fault commenced their slaughter. The Tr. Sanhedr. fol. 21, mentions Solomon's love for horses, and that he determined to have a large stud; yet not to send the people to Egypt (Deut. xvii. 16) but to have them brought to him out of Egypt (I Kings x. 28).
59	32	38	bring the horses back unto me. And when they were brought back, he began to cut off their legs and their necks.					Bring them back to me." And he began to sever the legs and necks.
59	33	38	We also tried Solomon, and placed on his throne a counterfeit body:e afterwards he turned unto God,	e The most received exposition of this passage is taken from the following Talmudic fable.1 Solomon, having taken Sidon, and slain the king of that city, brought away his daughter Jerâda, who became his favourite; and because she ceased not to lament her father’s loss, he ordered the devils to make an image of him for her consolation: which being done, and placed in her chamber, she and her maids worshipped it morning and evening, according to their custom. At length Solomon being informed of this idolatry, which was practised under his roof, by his vizir Asâf, he broke the image, and having chastised the woman, went out into the desert, where he wept and made supplications to GOD; who did not think fit, however, to let his negligence pass without some correction. It was Solomon’s custom, while he eased or washed himself, to entrust his signet, on which his kingdom depended, with a concubine of his named Amîna: one day, therefore, when she had the ring in her custody, a devil, named Sakhar, came to her in the shape of Solomon, and received the ring from her; by virtue of which he became possessed of the kingdom, and sat on the throne in the shape which he had borrowed, making what alterations in the law he pleased. Solomon, in the meantime, being changed in his outward appearance, and known to none of his subjects, was obliged to wander about, and beg alms for his subsistence; till at length, after the space of forty days, which was the time the image had been worshipped in his house, the devil flew away, and threw the signet into the sea: the signet was immediately swallowed by a fish, which being taken and given to Solomon, he found the ring in its belly, and having by this means recovered the kingdom, took Sakhar, and tying a great stone to his neck, threw him into the lake of Tiberias.2 1 Vide Talm. En Jacob, part ii. et Yalkut in lib. Reg. p. 182. 2 Al Beidâwi, Jallalo’ddin, Abulfeda.				We also made trial of Solomon, and placed a phantom12 on his throne: whereupon he returned to Us (in penitence).	12 One of the Djinn. The absurd fiction may be seen in extenso in Sale. Compare Tr. Sanhedr. fol. 20, b. and Midr. Jalkut on I Kings vi. § 182.
59	34	38	and said, O LORD, forgive me, and give me a kingdom which may not be obtained by any after me;f for thou art the giver of kingdoms.	f i.e., That I may surpass all future princes in magnificence and power.				He said, O my Lord! pardon me, and give me a dominion that may not be to any one beside me, for thou art the liberal giver.
59	35	38	And we made the wind subject to him; it ran gently at his command, whithersoever we directed.					So we subjected the wind to him; it ran softly at his bidding, whithersoever he directed it:
59	36	38	And we also put the devils in subjection under him; and among them such as were every way skilled in building, and in diving for pearls:g	g See chapter 21, p. 247; chapter 27, p. 284, &c.				And the Satans–every builder and diver–
59	37	38	and others we delivered to him bound in chains,					And others bound in chains:13	13 Thus the second Targum on Esther i. 2, mentions the four different kinds of Demons which were "given into the hand" of Solomon–a legend derived from a misunderstanding of Eccl. ii. 8.
59	38	38	saying, This is our gift: therefore be bounteous, or be sparing unto whom thou shalt think fit,h without rendering an account.	h Some suppose these words to relate to the genii, and that Solomon is thereby empowered to release or to keep in chains such of them as he pleased.				"This," said we, "is our gift: be bounteous then, or withhold thy favours; no account shalt thou render."
59	39	38	And he shall approach near unto us, and shall have an excellent abode in paradise.					And his rank also is high with Us, and an excellent retreat.
59	40	38	And remember our servant Job,i when he cried unto his LORD, saying, Verily Satan hath afflicted me with calamity and pain.	i See chapter 21, p. 247.				And remember our servant Job when he cried to his Lord, "Verily, Satan hath laid on me disease and pain."
59	41	38	And it was said unto him, Strike the earth with thy foot; which when he had done, a fountaink sprang up, and it was said to him, This is for thee to wash in, to refresh thee, and to drink.	k Some say there were two springs, one of hot water, wherein he bathed; and the other of cold, of which he drank.3 3 Al Beidâwi.				"Stamp," said we, "with thy foot. This14 is to wash with; cool, and to drink."	14 The fountain which had sprung up. To this history the Talmudists have no allusion.
59	42	38	And we restored unto him his family, and as many more with them, through our mercy; and for an admonition unto those who are endued with understanding.					And we gave him back his family, and as many more with them in our mercy; and for a monition to men of judgment.
59	43	38	And we said unto him, Take a handful of rodsl in thy hand, and strike thy wife therewith;m and break not thine oath.n Verily we found him a patient person:	l The original not expressing what this handful was to consist of, one supposes it was to be only a handful of dry grass or of rushes, and another that it was a branch of a palm-tree.4 4 See the notes to cap. 21, p. 247. m The commentators are not agreed what fault Job’s wife had committed to deserve this chastisement: we have mentioned one opinion already.5 Some think it was only because she stayed too long on an errand. 5 See ibid. n For he had sworn to give her a hundred stripes if he recovered.				And we said, "Take in thine hand a rod, and strike15 with it, nor break thine oath." Verily, we found him patient!	15 Thy wife;–on whom he had sworn that he would inflict an hundred blows, because she had absented herself from him when in need of her assistance, or for her words (Job ii. 9). The oath was kept, we are told, by his giving her one blow with a rod of a hundred stalks. This passage is often quoted by the Muslims as authorising any similar manner of release from an oath inconsiderately taken.
59	44	38	how excellent a servant was he! for he was one who frequently turned himself unto us.					How excellent a servant, one who turned to Us was he!
59	45	38	Remember also our servants Abraham, and Isaac, and Jacob, who were men strenuous and prudent.					And remember our servants Abraham and Isaac and Jacob, men of might and vision.16	16 Lit. men of hand and of sight.
59	46	38	Verily we purified them with a perfect purification, through the remembrance of the life to come;o	o Or, as the words may be interpreted, according to al Zamakhshari, We have purified them, or peculiarly destined and fitted them for paradise.				With this cleansing did we cleanse them the remembrance of the abode of Paradise.
59	47	38	and they were in our sight, elect and good men.					And verily, they were, in our sight, of the elect and of the good.
59	48	38	And remember Ismael, and Elisha,p and Dhu'lkefl:q for all these were good men.	p See chapter 6, p. 96. q See chapter 21, p. 248. Al Beidâwi here takes notice of another tradition concerning this prophet, viz., that he entertained and took care of a hundred Israelites, who fled to him from certain slaughter, from which action he probably had the name of Dhu’lkefl given him, the primary signification of the verb cafala being to maintain or take care of another. If a conjecture might be founded on this tradition, I should fancy the person intended was Obadiah, the governor of Ahab’s house.6 6 See I Kings xviii. 4.				And remember Ishmael and Elisha and Dhoulkefl, for all these were of the just.
59	49	38	This is an admonition. Verily the pious shall have an excellent place to return unto,					This is a monition: and verily, the pious shall have a goodly retreat:
59	50	38	namely, gardens of perpetual abode, the gates whereof shall stand open unto them.					Gardens of Eden, whose portals shall stand open to them:
59	51	38	As they lie down therein, they shall there ask for many sorts of fruits, and for drink;					Therein reclining, they shall there call for many a fruit and drink:
59	52	38	and near them shall sit the virgins of paradise, refraining their looks from beholding any besides their spouses, and of equal age with them.r	r i.e., About thirty or thirty-three.1 1 See the Prelim. Disc. Sect. IV. p. 77.				And with them shall be virgins of their own age, with modest retiring glances:
59	53	38	This is what ye are promised, at the day of account.					"This is what ye were promised at the day of reckoning."
59	54	38	This is our provision, which shall not fail.					"Yes! this is our provision: it shall never fail."
59	55	38	This shall be the reward of the righteous. But for the transgressors is prepared an evil receptacle,					Even so. But for the evil doers is a wretched home–
59	56	38	namely, hell: they shall be cast into the same to be burned, and a wretched couch shall it be.					Hell–wherein they shall be burned: how wretched a bed!
59	57	38	This let them taste, to wit, scalding water, and corruption flowing from the bodies of the damned,					Even so. Let them then taste it–boiling water and gore,
59	58	38	and divers other things of the same kind.					And other things of kindred sort!
59	59	38	And it shall be said to the seducers, This troop which was guided by you shall be thrown, together with you, headlong into hell: they shall not be bidden welcome: for they shall enter the fire to be burned.					To their leaders it shall be said, "This company shall be thrown in headlong with you. No greetings shall await them, for they shall be burned in the fire."
59	60	38	And the seduced shall say to their seducers, Verily ye shall not be bidden welcome: ye have brought it upon us; and a wretched abode is hell.					They shall say: "But ye, too! there shall be no welcome for you. It was ye who prepared this for us, and wretched is the abode!"
59	61	38	They shall say, O LORD, doubly increase the torment of him who hath brought this punishment upon us, in the fire of hell.					They will say: "O our Lord! increase twofold in the fire, the punishment of him who hath brought this upon us."
59	62	38	And the infidels shall say, Why do we not see the men whom we numbered among the wicked,					And they will say: "Why see we not the men whom we numbered among the wicked–
59	63	38	and whom we received with scorn? Or do our eyes miss them?					Whom we used to treat with scorn? Have they escaped our eyes?"17	17 Lit. or do our eyes wander from them.
59	64	38	Verily this is a truth; to wit, the disputing of the inhabitants of hell fire.					Verily this is truth–the wrangling together of the people of the fire.
59	65	38	Say, O Mohammed, unto the idolaters, Verily I am no other than a warner: and there is no god, except the one only GOD, the Almighty,					SAY: I am but a warner; and there is no God but God the One, the Almighty!
59	66	38	the LORD of heaven and earth, and of whatsoever is between them; the mighty, the forgiver of sins.					Lord of the Heavens and of the Earth, and of all that is between them,18 the Potent, the Forgiving!	18 See verses 9, 26, above. It seems to have been one of the peculiarities of Muhammad, as a person very deficient in imagination, to dwell upon and repeat the same ideas, with an intensity which is at once an evidence of deep personal conviction and consciousness, of the simple Arabian especially.
59	67	38	Say, it is a weighty message,		38:67-68 Kitáb-i-Íqán, part II, paragraph 238, p. 214 link	Say: it is a weighty Message,		SAY: this is a weighty message,19	19 The connection between the concluding episode and the preceding part of the Sura does not seem very clear. It probably originated at a different but uncertain period.
59	68	38	from which ye turn aside.		38:67-68 (cont.) Kitáb-i-Íqán, part II, paragraph 238, p. 214 link	from which ye turn aside!		From which ye turn aside!
59	69	38	I had no knowledge of the exalted princes,s when they disputed concerning the creation of man:	s That is, the angels.				Yet had I no knowledge of what passed among the celestial chiefs when they disputed,20	20 About the creation of man.
59	70	38	(it hath been revealed unto me only as a proof that I am a public preacher:)					–Verily, it hath been revealed to me only because I am a public preacher–
59	71	38	when thy LORD said unto the angels, Verily I am about to create man of clay:					When thy Lord said to the angels, "I am about to make man of clay,21	21 Comp. Sura [xci.] ii. 28, ff.
59	72	38	when I shall have formed him, therefore, and shall have breathed my spirit into him, do ye fall down and worship him.t	t See chapter 2, p. 4.	38:72-74 Selections from the Writings of the Báb (2 Excerpts from the Qayyúmu'l-Asmá, Chapter LXVII, p. 64) link	cf. BWC: When God created the Remembrance He presented Him to the assemblage of all created beings upon the altar of His Will.		And when I have formed him and breathed my spirit into him, then worshipping fall down before him."
59	73	38	And all the angels worshipped him, in general,		38:72-74 (cont.) Selections from the Writings of the Báb (2 Excerpts from the Qayyúmu'l-Asmá, Chapter LXVII, p. 64) link	cf. BWC: Thereupon the concourse of the angels bowed low in adoration to God, the Peerless, the Incomparable;		And the angels prostrated themselves, all of them with one accord,
59	74	38	except Eblis, who was puffed up with pride, and became an unbeliever.		38:74-78 Summons of the Lord of Hosts (Súriy-Haykal, paragraph 24) link 38:72-74 (cont.) Selections from the Writings of the Báb (2 Excerpts from the Qayyúmu'l-Asmá, Chapter LXVII, p. 64) link	cf. BWC: while Satan waxed proud, refusing to submit to His Remembrance;		Save Eblis. He swelled with pride, and became an unbeliever.
59	75	38	God said unto him, O Eblis, what hindereth thee from worshipping that which I have created with my hands?		38:74-78 (cont.) Summons of the Lord of Hosts (Súriy-Haykal, paragraph 24) link			"O Eblis," said God, "what hindereth thee from prostrating thyself before him whom my hands have made?
59	76	38	Art thou elated with vain pride? Or art thou really one of exalted merit?		38:74-78 (cont.) Summons of the Lord of Hosts (Súriy-Haykal, paragraph 24) link			Is it that thou are puffed up with pride? or art thou a being of lofty merit?"
59	77	38	He answered, I am more excellent than he: thou hast created me of fire, and thou hast created him of clay.		38:74-78 (cont.) Summons of the Lord of Hosts (Súriy-Haykal, paragraph 24) link			He said: "I am more excellent than he; me hast thou created of fire:22 of clay hast thou created him."	22 Comp. Ps. civ. 4.
59	78	38	God said unto him, Get thee hence therefore; for thou shalt be driven away from mercy;		38:74-78 (cont.) Summons of the Lord of Hosts (Súriy-Haykal, paragraph 24) link			He said: "Begone then hence: thou art accursed,23	23 Lit. stoned. See Sura xv. 34, p. 114.
59	79	38	and my curse shall be upon thee, until the day of judgment.					And lo! my ban shall be on thee till the day of the reckoning."
59	80	38	He replied, O LORD, respite me, therefore, until the day of resurrection.					He said: "O my Lord! respite me till the day of Resurrection."
59	81	38	God said, Verily thou shalt be one of those who are respited					He said, "One then of the respited shalt thou be,
59	82	38	until the day of the determined time.					Till the day of the time appointed."
59	83	38	Eblis said, By thy might do I swear, I will surely seduce them all,					He said: "I swear by thy might then that all of them will I seduce,
59	84	38	except thy servants who shall be peculiarly chosen from among them.					Save thy sincere servants among them."
59	85	38	God said, It is a just sentence; and I speak the truth: I will surely fill hell with thee, and with such of them as shall follow thee, altogether.u	u See chapter 7, p. 106, and chapter 15, p. 192, &c.				He said: "It is truth, and the truth I speak. From thee will I surely fill Hell, and with such of them as shall follow thee, one and all.
59	86	38	Say unto the Meccans, I ask not of you any reward for this my preaching: neither am I one of those who assume a part which belongs not to them.					Say: I ask no wage of you for this, nor am I one who intermeddleth.
59	87	38	The Koran is no other than an admonition unto all creatures:					Of a truth the Koran is no other than a warning to all creatures.
59	88	38	and ye shall surely know what is delivered therein to be true, after a season.					And after a time shall ye surely know its message.
80	0	39
80	0	39
80	0	39	CHAPTER XXXIX.					SURA XXXIX.–THE TROOPS [LXXX.]
80	0	39	ENTITLED, THE TROOPS;x REVEALED AT MECCA.y	x This title is taken from the latter end of the chapter, where it is said the wicked shall be sent to hell, and the righteous admitted into paradise by troops. y Except the verse beginning, Say, O my servants, who have transgressed against your own souls, &c.1 1 Jallalo’ddin, al Beidâwi.				MECCA.–75 Verses
80	0	39	IN THE NAME OF THE MOST MERCIFUL GOD.					In the Name of God, the Compassionate, the Merciful
80	1	39	THE revelation of this book is from the mighty, the wise GOD.					THE Book1 sent down from God, the Mighty, the Wise!	1 Lit. the sending down, or revelation, of the Book is, etc.
80	2	39	Verily we have revealed this book unto thee with truth: wherefore serve GOD, exhibiting the pure religion unto him.					We have sent down the Book to thee with the truth: serve thou God then, and be sincere in thy worship:
80	3	39	Ought not the pure religion to be exhibited unto GOD?					Is not a sincere worship due to God?
80	4	39	But as to those who take other patrons besides him, saying, We worship them only that they may bring us nearer unto GOD; verily GOD will judge between them concerning that wherein they disagree.					But they who take others beside him as lords saying, "We serve them only that they may bring us near to God"–God will judge between them and the faithful, concerning that wherein they are at variance.
80	5	39	Surely GOD will not direct him who is a liar, or ungrateful.					Verily God will not guide him who is a liar, an infidel.
80	6	39	If GOD had been minded to have had a son, he had surely chosen what he pleased out of that which he hath created.z But far be such a thing from him! He is the sole, the almighty God.	z Because, says Al Beidâwi, there is no being besides himself but what hath been created by him, since there cannot be two necessarily-existent beings; and hence appears the absurdity of the imagination here condemned, because no creature can resemble the Creator, or be worthy to bear the relation of a son to him.				Had God desired to have had a son, he had surely chosen what he pleased out of his own creation. But praise be to Him! He is God, the One, the Almighty.
80	7	39	He hath created the heavens and the earth with truth: he causeth the night to succeed the day, and he causeth the day to succeed the night, and he obligeth the sun and the moon to perform their services; each of them hastening to an appointed period. Is not he the mighty, the forgiver of sins?					For truth2 hath he created the Heavens and the Earth: It is of Him that the night returneth upon the day and that the day returneth upon the night: and He controlleth the sun and the moon so that each speedeth to an appointed goal. Is He not the Mighty, the Gracious?	2 Lit. in truth, i.e. for a serious and earnest purpose, and not as mere pastime.
80	8	39	He created you of one man, and afterwards out of him formed his wife: and he hath bestoweda on you four pair of cattle.b He formeth you in the wombs of your mothers, by several gradual formations,c within three veils of darkness.d This is GOD, your LORD: his is the kingdom: there is no GOD but he. Why therefore are ye turned aside from the worship of him to idolatry?	a Literally, He hath sent down; from which expression some have imagined that these four kinds of beasts were created in paradise, and thence sent down to earth.2 2 Al Zamakh. b See chapter 6, p. 102. c See chapter 22, p. 250. d i.e., The belly, the womb, and the membranes which enclose the embryo.				He created you all of one man, from whom He afterwards formed his wife; and of cattle He hath sent down to you four pairs.3 In the wombs of your mothers did He create you by creation upon creation in triple darkness. It is He who is God your Lord: the kingdom is His: There is no God but He. How then are ye so turned aside from Him?	3 That is, camels, oxen, sheep and goats.
80	9	39	If ye be ungrateful, verily GOD hath no need of you; yet he liketh not ingratitude in his servants: but if ye be thankful, he will be well pleased with you. A burdened soul shall not bear the burden of another; hereafter shall ye return unto your LORD, and he shall declare unto you that which ye have wrought, and will reward you accordingly;		Summons of the Lord of Hosts (Súriy-Haykal, paragraph 237) link A Traveler’s Narrative, p. 72 link	BWC: None shall bear the burden of another. EGB: None shall bear the burden of another.		Suppose ye render him no thanks! yet forsooth is God rich without you: but He is not pleased with thanklessness in His servants: yet if ye be thankful He will be pleased with you. The soul burdened with its own works shall not be burdened with the burden of another: hereafter shall ye return to your Lord, and he will tell you of all your works,
80	10	39	for he knoweth the innermost parts of your breasts.					For he knoweth the very secrets of your breasts.
80	11	39	When harm befalleth a man, he calleth upon his LORD, and turneth unto him: yet afterwards, when God hath bestowed on him favor from himself, he forgetteth that Being which he invoked before,e and setteth up equals unto GOD, that he may seduce men from his way. Say unto such a man, Enjoy this life in thy infidelity for a little while; but hereafter shalt thou surely be one of the inhabitants of hell fire.	e Or, He forgetteth the evil which he before prayed against.				When some trouble toucheth a man, he turneth to his Lord and calleth on him: yet no sooner hath He enriched him with his favour than he forgetteth Him on whom he before had called, and setteth up peers with God, that he may beguile others from His way. SAY: Enjoy thou thyself yet a little in thine ingratitude! but thou shalt surely be one of the inmates of the fire.
80	12	39	Shall he who giveth himself up to prayer in the hours of the night, prostrate, and standing, and who taketh heed as to the life to come, and hopeth for the mercy of his LORD, be dealt with as the wicked unbeliever? Say, Shall they who know their duty and they who know it not, be held equal? Verily the men of understanding only will be warned.		The Secret of Divine Civilization, p. 2 link The Secret of Divine Civilization, p. 33 link	MG: Shall they who have knowledge and they who have it not, be treated alike? MG: Are they equal, those who know, and those who do not know?		Shall he who observeth the hours of the night, prostrate or standing in devotion, heedful of the life to come, and hoping for the mercy of his Lord . . .? SAY: Shall they who have knowledge and they who have it not, be treated alike? In sooth, men of understanding only will take the warning.
80	13	39	Say, O my servants who believe, fear your LORD. They who do good in this world shall obtain good in the next;f and GOD'S earth is spacious:g verily those who persevere with patience shall receive their recompense without measure.	f Or, They who do good, shall obtain good even in this world. g Wherefore let him who cannot safely exercise his religion where he was born or resides, fly to a place of liberty and security.1 1 Al Beidâwi	Gems of Divine Mysteries, p. 71, paragraph 104 link	cf. BWC: He, verily, rewardeth beyond measure them that endure with patience		SAY: O my believing servants, fear your Lord. For those who do good in this world there is good: and broad is God's earth4–verily those who endure with patience shall be repaid: their reward shall not be by measure.	4 The wording of this verse would seem to indicate a period when Muhammad was meditating flight from Mecca. Comp. [lxxxi.] xxix. 56.
80	14	39	Say, I am commanded to worship GOD, and to exhibit the pure religion unto him: and I am commanded to be the first Moslem.h	h i.e., The first of the Koreish who professeth the true religion, or the leader in chief of the Moslems.				SAY: I am bidden to serve God with a sincere worship: and I am bidden to be the first of those who surrender themselves to him (Muslims).
80	15	39	Say, Verily I fear, if I be disobedient unto my LORD, the punishment of the great day.					SAY: Verily I fear if I rebel against my Lord the punishment of a great day.
80	16	39	Say, I worship GOD, exhibiting my religion pure unto him;					SAY: God will I serve, presenting him with a sincere worship:
80	17	39	but do ye worship that which ye will, besides him. Say, Verily they will be the losers, who shall lose their own souls, and their families, on the day of resurrection: is not this manifest loss?					And serve ye what ye choose beside Him. SAY: The losers truly will they be who shall lose their own souls and their families on the day of resurrection: Is not this the clear ruin?
80	18	39	Over them shall be roofs of fire, and under them shall be floors of fire. With this doth GOD terrify his servants: wherefore, oh my servants, fear him.					Canopies of fire shall be over them, and floors of fire beneath them. With this doth God alarm his servants: Fear ye me, then, O my servants!
80	19	39	But those who eschew the worship of idols, and are turned unto GOD, shall receive good tidings. Bear good tidings therefore unto my servants, who hearken unto my word, and follow that which is most excellent therein: these are they whom GOD directeth, and these are men of understanding.					But good tidings are there for those who shun the worship of Thagout and are turned to God. Cheer then with good tidings those my servants who hearken to my word and follow its excellence. These are they whom God guideth, and these are men of insight.
80	20	39	Him, therefore, on whom the sentence of eternal punishment shall be justly pronounced, canst thou, O Mohammed, deliver him who is destined to dwell in the fire of hell?					Him then on whom the sentence of punishment hath justly lighted–him who is doomed to the fire canst thou rescue?
80	21	39	But for those who fear their LORD will be prepared high apartments in paradise, over which shall be other apartments built; and rivers shall run beneath them: this is the promise of GOD; and GOD will not be contrary to the promise.					But for those who fear their Lord are storied pavilions beneath which shall the rivers flow: it is the promise of God, and God will not fail in his promise.
80	22	39	Dost thou not see that GOD sendeth down water from heaven, and causeth the same to enter and form sources in the earth; and produceth thereby corn of various sorts? Afterwards he causeth the same to wither; and thou seest it become yellow: afterwards he maketh it crumble into dust. Verily, herein is an instruction to men of understanding.					Seest thou not that God sendeth down water from heaven, and guideth it along so as to form springs in the earth–then bringeth forth by it corn of varied sorts–then causeth he it to wither, and thou seest it become yellow–then crumbleth it away? Lo! herein is teaching for men of insight.
80	23	39	Shall he, therefore, whose breast GOD hath enlarged to receive the religion of Islam, and who followeth the light from his LORD, be as he whose heart is hardened? But woe unto those whose hearts are hardened against the remembrance of GOD! they are in a manifest error.					Shall he then whose breast God hath opened to Islam, and who hath light from his Lord . . .? But woe to those whose hearts are hardened against the remembrance of God! They plainly err.
80	24	39	GOD hath revealed a most excellent discourse; a book conformable to itself, and containing repeated admonitions. The skins of those who fear their LORD shrink for fear thereat; afterwards their skins grow soft, and their hearts also, at the remembrance of their LORD. This is the direction of GOD: he will direct thereby whom he pleaseth; and whomsoever GOD shall cause to err, he shall have no director.					The best of recitals hath God sent down a book in unison with itself, and teaching by iteration.5 The very skins of those who fear their Lord do creep at it! Then do their skins and their hearts soften at the remembrance of their Lord! This is God's guidance: by it will He guide whom He pleaseth; and, whom God shall mislead, no guide shall there be for him.	5 See on the word Mathani, Sura xv. 87, p. 116. Or, by rhyming couplets.
80	25	39	Shall he therefore who shall be obliged to screen himself with his face from the severity of the punishment on the day of resurrection, be as he who is secure therefrom? And it shall be said unto the ungodly, Taste that which ye have deserved.	i For his hands shall be chained to his neck, and he shall not be able to oppose anything but his face to the fire.1 1 Al Beidâwi.				Shall he who shall have nought but his own face to shelter him with from the torment of the punishment on the day of the resurrection . . .? Aye, to the evil doers it shall be said, "Taste what ye have earned."
80	26	39	Those who were before them accused their apostles of imposture; wherefore a punishment came upon them from whence they expected it not:					They who were before them said it was a lie; but a punishment came upon them whence they looked not for it:
80	27	39	and GOD caused them to take shame in this present life; but the punishment of the life to come will certainly be greater. If they were men of understanding, they would know this.					And God made them taste humiliation in this present life: but greater surely will be the punishment of the life to come. Did they but know it!
80	28	39	Now have we proposed unto mankind, in this Koran, every kind of parable; that they may be warned:					Now have we set before man in this Koran every kind of parable for their warning:
80	29	39	an Arabic Koran, wherein there is no crookedness; that they may fear God.	k i.e., No contradiction, defect, or doubt.				An Arabic Koran, free from tortuous wording, to the intent that they may fear God.
80	30	39	GOD propoundeth as a parable a man who hath several companions which are at mutual variance, and a man who committeth himself wholly to one person:l shall these be held in equal comparison? GOD forbid! But the greater part of them do not understand.	l This passage represents the uncertainty of the idolater, who is distracted in the service of different masters; and the satisfaction of mind which attends the worshipper of the only true GOD.2 2 Idem.				God setteth forth the comparison of a man with associates6 at variance among themselves, and of a man devoted wholly to a man. Are these to be held alike? No, praise be to God! But the greater part of them understand not.	6 The word associates contains an implied allusion to the deities associated with God, and who distract the idolaters in their worship.
80	31	39	Verily thou, O Mohammed, shalt die, and they also shall die:					Thou truly shall die, O Muhammad, and they too shall die:
80	32	39	and ye shall debate the matterm with one another before your LORD, at the day of resurrection.	m For the prophet will represent his endeavours to reclaim them from idolatry, and their obstinacy; and they will make frivolous excuses, as that they obeyed their chiefs, and kept to the religion of their fathers, &c.3 3 Idem.				Then, at the day of resurrection, ye shall wrangle with one another in the presence of your Lord.
80	33	39	(XXIV.) Who is more unjust than he who uttereth a lie concerning GOD, and denieth the truth when it cometh unto him? Is there not a dwelling provided in hell for the unbelievers?					And who acteth more unjustly than he who lieth of God, and treateth the truth when it cometh to him as a lie? Is there not a dwelling-place in Hell for the infidels?
80	34	39	But he who bringeth the truth, and giveth credit thereto,n these are they who fear God;	n i.e., Mohammed and his followers. Some suppose that by the latter words Abu Becr is particularly intended, because he asserted the prophet’s veracity in respect to his journey to heaven.				But he who bringeth the truth, and he who believeth it to be the truth: these are the God-fearing.
80	35	39	they shall obtain whatever they shall desire, in the sight of their LORD: this shall be the recompense of the righteous;					Whatever they shall desire, awaiteth them with their Lord! This is the reward of the righteous;
80	36	39	that GOD may expiate from them the very worst of that which they have wrought, and may render them their reward according to the utmost merit of the good which they have wrought.					That God may do away the guilt of their worst actions, and for their best actions render them their reward.
80	37	39	Is not GOD a sufficient protector of his servant? yet they will attempt to make thee afraid of the false deities which they worship besides GOD.o But he whom GOD shall cause to err, shall have none to direct him:	o The Koreish used to tell Mohammed that they feared their gods would do him some mischief, and deprive him of the use of his limbs, or of his reason, because he spoke disgracefully of them. It is thought by some that this passage was verified in Khâled Ebn al Walîd; who, being sent by Mohammed to demolish the idol al Uzza, was advised by the keeper of her temple to take heed what he did, because the goddess was able to avenge herself severely; but he was so little moved at the man’s warning, that he immediately stepped up to the idol, and broke her nose. To support the latter explication, they say that what happened to Khâled is attributed to Mohammed, because the former was then executing the prophet’s orders.1 A circumstance not much different from the above mentioned is told of the demolition of Allat.2 1 Idem. 2 Vide Gagnier, not. in Abulf. Vit. Moh. p. 127.				Is not God all-sufficient for his servant? Yet would they scare thee by their idols. But no guide shall there be for him whom God misleadeth:
80	38	39	and he whom GOD shall direct, shall have none to mislead him. Is not GOD most mighty, able to avenge?					And he whom God guideth shall have none to mislead him. Is not God, all-mighty, able to revenge?
80	39	39	If thou ask them who hath created the heavens and the earth, they will surely answer, GOD. Say, Do ye think, therefore, that the deities which ye invoke besides GOD, if GOD be pleased to afflict me, are able to relieve me from his affliction? or if he be pleased to show mercy unto me, that they are able to withhold his mercy? Say, GOD is my sufficient support: in him let those put their trust, who seek in whom to confide.					And if thou ask them who hath created the Heavens and the Earth, they will surely answer, God. SAY: Think ye, then, that they7 on whom ye call beside God, if God choose to afflict me, could remove his affliction? or if he choose to show me mercy, could they withhold His mercy? SAY: God sufficeth me: in Him let the trusting trust.	7 In the fem. gender in the Ar. This passage was revealed shortly after the circumstances mentioned, liii. 20, n. p. 70.
80	40	39	Say, O my people, do ye act according to your state; verily I will act according to mine: hereafter shall ye know					SAY: O my people, act your part as best ye can, I too will act mine; and in the end ye shall know
80	41	39	on which of us will be inflicted a punishment that shall cover him with shame, and on whom a lasting punishment shall fall.					On whom shall light a punishment that shall shame him, and on whom a lasting punishment shall fall.
80	42	39	Verily we have revealed unto thee the book of the Koran, for the instruction of mankind, with truth. Whoso shall be directed thereby shall be directed to the advantage of his own soul; and whoso shall err, shall only err against the same: and thou art not a guardian over them.					Assuredly we have sent down the Book to thee for man and for the ends of truth. Whoso shall be guided by it–it will be for his own advantage, and whoso shall err, shall only err to his own loss. But not to thy keeping are they entrusted.
80	43	39	GOD taketh unto himself the souls of men at the time of their death; and those which die not he also taketh in their sleep:p and he withholdeth those on which he hath passed the decree of death,q but sendeth back the others till a determined period.r Verily herein are signs unto the people who consider.	p That is, seemingly and to outward appearance, sleep being the image of death. q Not permitting them to return again into their bodies. r viz., Into their bodies, when they awake.3 3 Al Beidâwi.				God taketh souls unto Himself at death; and during their sleep those who do not die:8 and he retaineth those on which he hath passed a decree of death, but sendeth the others back till a time that is fixed. Herein are signs for the reflecting.	8 See Sura [lxxxix.] vi. 60.
80	44	39	Have the Koreish taken idols for their intercessors with God? Say, What, although they have not dominion over anything, neither do they understand?					Have they taken aught beside God as intercessors? SAY: What! though they have no power over anything, neither do they understand?
80	45	39	Say, Intercession is altogether in the disposal of GOD:s his is the kingdom of heaven and earth; and hereafter shall ye return unto him.	s For none can or dare presume to intercede with him, unless by his permission.				SAY: Intercession is wholly with God:9 His the kingdom of the Heavens and of the Earth! To him shall ye be brought back hereafter!	9 That is, none may intercede with Him but those whom He permits to do so.
80	46	39	When the one sole GOD is mentioned, the hearts of those who believe not in the life to come, shrink with horror: but when the false gods, which are worshipped besides him, are mentioned, behold they are filled with joy.					But when the One God is named, the hearts of those who believe not in the life to come, shrivel up: but when the deities who are adored beside Him are named, lo! they are filled with joy.
80	47	39	Say, O GOD, the creator of heaven and earth, who knowest that which is secret, and that which is manifest; thou shalt judge between thy servants concerning that wherein they disagree.					SAY: O God, creator of the Heaven and of the Earth, who knowest the hidden and the manifest, thou shalt judge between thy servants as to the subject of their disputes.
80	48	39	If those who act unjustly were masters of whatever is in the earth, and as much more therewith, verily they would give it to ransom themselves from the evil of the punishment, on the day of resurrection: and there shall appear unto them, from GOD, terrors which they never imagined;					If the wicked possessed all that is in the earth and as much again therewith, verily they would ransom themselves with it from the pain of the punishment on the day of the resurrection; and there shall appear to them, from God, things they had never reckoned on:
80	49	39	and there shall appear unto them the evils of that which they shall have gained; and that which they mocked at shall encompass them.					And their own ill deeds shall be clearly perceived by them, and that fire at which they mocked shall encircle them on every side.
80	50	39	When harm befalleth man, he calleth upon us; yet afterwards, when we have bestowed on him favor from us, he saith, I have received it merely because of God's knowledge of my deserts.t On the contrary, it is a trial; but the greater part of them know it not.	t Or by means of my own wisdom.				When trouble befalleth a man he crieth to Us; afterwards, when we have vouchsafed favour to him, he saith, "God knew that I deserved it."10 Nay, it is a trial. But the greater part of them knew it not.	10 Lit. It was only given to me on account of knowledge. Mar. Deus sciebat me esse dignum eo. Thus Sale.
80	51	39	Those who were before them said the same:u but that which they had gained, profited them not:	u As did Karûn in particular.1 1 See cap. 28, p. 295.				The same said those who flourished before them; but their deeds profited them not.
80	52	39	and the evils which they had deserved, fell upon them. And whoever of these Meccans shall have acted unjustly, on them likewise shall fall the evils which they shall have deserved;x neither shall they frustrate the divine vengeance.	x As it happened accordingly: for they were punished with a sore famine for seven years and had the bravest of their warriors cut off at the battle of Bedr.2 2 Al Beidâwi.				And their own ill deeds recoiled upon them. And whoso among these (Meccans) shall do wrong, on them likewise their own misdeeds shall light, neither shall they invalidate God.
80	53	39	Do they not know that GOD bestoweth provision abundantly on whom he pleaseth, and is sparing unto whom he pleaseth? Verily herein are signs unto people who believe.					Know they not that God giveth supplies with open hand, and that He is sparing to whom He will? Of a truth herein are signs to those who believe.
80	54	39	Say, O my servants who have transgressed against your own souls, despair not of the mercy of GOD: seeing that GOD forgiveth all sins,y for he is gracious and merciful.	y To those who sincerely repent and profess his unity: for the sins of idolaters will not be forgiven.3 3 See p. 10, note h.				SAY: O my servants who have transgressed to your own hurt,11 despair not of God's mercy, for all sins doth God forgive. Gracious, Merciful is He!	11 By becoming apostates from Islam. Comp. Sura [lxxiii.] xvi. 108. This and the two following verses are said to have originated at Medina. His 230, Wah. Omar ben Muhammad. Beidh. Itq. 19.
80	55	39	And be turned unto your LORD, and resign yourselves unto him, before the threatened punishment overtake you; for then ye shall not be helped.					And return ye to your Lord, and to Him resign yourselves, ere the punishment come on you, for then ye shall not be helped:
80	56	39	And follow the most excellent instructions which have been sent down unto you from your LORD, before the punishment come suddenly upon you, and ye perceive not the approach thereof;					And follow that most excellent thing which hath been sent down to you from your Lord, ere the punishment come on you suddenly, and when ye look not for it:
80	57	39	and a soul say, Alas! for that I have been negligent in my duty to GOD; verily I have been one of the scorners:					So that a soul say, "Oh misery! for my failures in duty towards God! and verily I was of those who scoffed:"
80	58	39	or say, If GOD had directed me, verily I had been one of the pious:					Or say, "Had God guided me, I had surely been of those who feared Him:"
80	59	39	or say, when it seeth the prepared punishment, If I could return once more into the world, I would become one of the righteous.					Or say, when it seeth the punishment, "Could I but return, then I would be of the righteous."
80	60	39	But God shall answer, My signs came unto thee heretofore, and thou didst charge them with falsehood, and wast puffed up with pride; and thou becamest one of the unbelievers.					Nay! my signs had already come to thee, and thou didst treat them as untruths, and wast arrogant, and becamest of those who believed not.
80	61	39	On the day of resurrection, thou shalt see the faces of those who have uttered lies concerning GOD, become black: is there not an abode prepared in hell for the arrogant?					And on the resurrection day, thou shalt see those who have lied of God, with their faces black. Is there not an abode in Hell for the arrogant?
80	62	39	But GOD shall deliver those who shall fear him, and shall set them in their place of safety: evil shall not touch them, neither shall they be grieved.					But God shall rescue those who fear him into their safe retreat: no ill shall touch them, neither shall they be put to grief.
80	63	39	GOD is the creator of all things, and he is the governor of all things. His are the keys of heaven and earth: and they who believe not in the signs of GOD, they shall perish.					God is the creator of all things, and of all things is He the guardian! His the keys of the Heavens and of the Earth! and–who believe not in the signs of God–these! they shall perish!
80	64	39	Say, Do ye therefore bid me to worship other than GOD, oh ye fools?					SAY: What! do ye then bid me worship other than God, O ye ignorant ones?
80	65	39	since it hath been spoken by revelation unto thee, and also unto the prophets who have been before thee, saying, Verily if thou join any partners with God, thy work will be altogether unprofitable, and thou shalt certainly be one of those who perish:					But now hath it been revealed to thee and to those who flourished before thee,–"Verily, if thou join partners with God, vain shall be all thy work, and thyself shalt be of those who perish.
80	66	39	wherefore rather fear GOD, and be one of those who give thanks.					Nay, rather worship God! and be of those who render thanks."
80	67	39	But they make not a due estimation of GOD:z since the whole earth shall be but his handful, on the day of resurrection; and the heavens shall be rolled together in his right hand. Praise be unto him! and far be he exalted above the idols which they associate with him!	z See chapter 6, p. 97, note a.	Kitáb-i-Íqán, part I, paragraph 51, p. 47 link	The whole earth shall on the Resurrection Day be but His handful, and in His right hand shall the heavens be folded together. Praise be to Him! and high be He uplifted above the partners they join with him!		But they have not deemed of God as is His due;12 for on the resurrection day the whole Earth shall be but his handful, and in his right hand shall the Heavens be folded together. Praise be to Him! and high be He uplifted above the partners they join with Him!	12 Lit. they have not esteemed God according to the truth of His estimation.
80	68	39	the trumpet shall be sounded,a and whoever are in heaven, and whoever are on earth, shall expire; except those whom GOD shall please to exempt from the common fate.b Afterwards it shall be sounded again; and behold, they shall arise and look up.	a The first time, says Al Beidâwi; who consequently supposes there will be no more than two blasts (and two only are distinctly mentioned in the Korân), though others suppose there will be three.1 1 See the Prelim. Disc. Sect. IV. p. 65. b These, some say, will be the angels Gabriel, Michael, and Israfil, and the angel of death, who yet will afterwards all die, at the command of GOD;2 it being the constant opinion of the Mohammedan doctors, that every soul, both of men and of animals, which live either on land or in the sea, and of the angels also, must necessarily taste of death:3 others suppose those who will be exempted are the angels who bear the throne of GOD,4 or the black-eyed damsels, and other inhabitants of paradise.5 The space between these two blasts of the trumpet will be forty days, according to Yahya and others; there are some, however, who suppose it will be as many years.6 2 Al Beidâwi, Yahya. 3 Vide Pocock. not. in Port. Mosis. p. 266 4 Al Beidâwi. 5 Jallalo’ddin 6 See the Prelim. Disc. ubi sup.	Memorials of the Faithful (within pp. 150-154, Zaynu’l-Muqarrabín) link 39:68-69 Memorials of the Faithful (within pp. 161-164, Hájí `Alí-'Askar-i-Tabrizi) link	Shoghi Effendi from The Dawn-Breakers: And there was a blast on the trumpet, and all who are in the heavens and all who are in the earth expired, save those whom God permitted to live. Then was there sounded another blast, and, lo! arising, they gazed around them. (none) MG: And there shall be a blast on the trumpet, and all who are in the heavens and all who are in the earth shall swoon away, save those whom God shall vouchsafe to live. Then shall there be another blast on it, and lo! arising they shall gaze around them:	39:68-69 The Dawn-Breakers, Chapter II, p. 41 link	And there shall be a blast on the trumpet, and all who are in the Heavens and all who are in the Earth shall expire, save those whom God shall vouchsafe to live. Then shall there be another blast on it, and lo! arising they shall gaze around them:
80	69	39	And the earth shall shine by the light of its LORD: and the book shall be laid open,c and the prophets and the martyrs shall be brought as witnesses; and judgment shall be given between them with truth, and they shall not be treated unjustly.	c See the Prelim. Disc. Sect. IV. p. 68.	39:68-69 (cont.) Memorials of the Faithful (within pp. 161-164, Hájí `Alí-'Askar-i-Tabrizi) link Memorials of the Faithful (within pp. 131-134, Muhammad-Mustafa Baghdádí) link The Secret of Divine Civilization, pp. 1-2 link link The Secret of Divine Civilization, p.87 link	Shoghi Effendi from The Dawn-Breakers: And the earth shone with the light of her Lord, and the Book was set, and the Prophets were brought up, and the witnesses; and judgment was given between them with equity; and none was wronged. MG: and the earth shall shine with the light of her Lord... cf. MG: The earth hath shone out with the light of her Lord! MG: And the earth shall shine with the light of her Lord. MG: The earth shall shine with the light of her Lord,	39:68-69 (cont.) The Dawn-Breakers, Chapter II, p. 41 link	And the earth shall shine with the light of her Lord, and the Book shall be set, and the prophets shall be brought up, and the witnesses; and judgment shall be given between them with equity; and none shall be wronged:
80	70	39	And every soul shall be fully rewarded, according to that which it shall have wrought; for he perfectly knoweth whatever they do.					And every soul shall receive as it shall have wrought, for well knoweth He men's actions.
80	71	39	And the unbelievers shall be driven unto hell by troops, until, when they shall arrive at the same, the gates thereof shall be opened: and the keepers thereofd shall say unto them, Did not apostles from among you come unto you, who rehearsed unto you the signs of your LORD, and warned you of the meeting of this your day? They shall answer, Yea: but the sentence of eternal punishment hath been justly pronounced on the unbelievers.e	d See chapter 74, and the Prelim. Disc. Sect. IV. p. 72. e See chapter 7, p. 106; chapter 11, p. 169, &c. It seems as if the damned, by these words, attributed their ruin to GOD’S decree of predestination.				And by TROOPS shall the unbelievers be driven towards Hell, until when they reach it, its gates shall be opened, and its keepers shall say to them, "Came not apostles from among yourselves to you, reciting to you the signs of your Lord, and warning you of the meeting with Him on this your day?"13 They shall say, "Yes." But just is the sentence of punishment on the unbelievers.	13 Adventum diei hujus. Mar.
80	72	39	It shall be said unto them, Enter ye the gates of hell, to dwell therein forever; and miserable shall be the abode of the proud!					It shall be said to them, "Enter ye the gates of Hell, therein to dwell for ever;" and wretched the abode of the arrogant!
80	73	39	But those who shall have feared their LORD shall be conducted by troops towards paradise, until they shall arrive at the same: and the gates thereof shall be ready set open; and the guards thereof shall say unto them, Peace be on you! ye have been good: wherefore enter ye into paradise, to remain therein forever.					But those who feared their Lord shall be driven on by troops to Paradise, until when they reach it, its gates shall be opened, and its keepers shall say to them, "All hail! virtuous have ye been: enter then in, to abide herein for ever."
80	74	39	And they shall answer, Praise be unto GOD, who hath performed his promise unto us, and hath made us to inherit the earth,f that we may dwell in paradise wherever we please! How excellent is the reward of those who work righteousness!	This is a metaphorical expression, representing the perfect security and abundance which the blessed will enjoy in paradise.				And they shall say, "Praise be to God, who hath made good to us His promise, and hath given to us the earth as our heritage, that we may dwell in Paradise wherever we please!" And goodly is the reward of those who travailed virtuously.
80	75	39	And thou shalt see the angels going in procession round the throne, celebrating the praises of their LORD: and judgment shall be given between them with truth; and they shall say, Praise be unto GOD, the LORD of all creatures!					And thou shalt see the Angels circling around the Throne with praises of their Lord: and judgment shall be pronounced between them with equity: and it shall be said, "Glory be to God the Lord of the Worlds."
78	0	40
78	0	40
78	0	40	CHAPTER XL.					SURA XL.–THE BELIEVER [LXXVIII.]
78	0	40	ENTITLED, THE TRUE BELIEVER;g REVEALED AT MECCA.	g This title is taken from the passage wherein mention is made of one of Pharaoh’s family who believed in Moses.				MECCA.–85 Verses
78	0	40	IN THE NAME OF THE MOST MERCIFUL GOD.					In the Name of God, the Compassionate, the Merciful
78	1	40	H. M.h THE revelation of this book is from the mighty, the wise GOD;	h See the Prelim. Disc. Sect. III. p. 46, &c.				HA. MIM. The Revelation (sending down) of the Book is from God the Almighty, the All-knowing,1	1 See Sura 1xviii. 1, p. 32.
78	2	40	the forgiver of sin and the accepter of repentance; severe in punishing;					Forgiver of sin, and receiver of penitence,–vehement in chastisement,
78	3	40	long suffering. There is no GOD but he: before him shall be the general assembly at the last day.					Long-suffering! There is no God but He: to Him shall be the final gathering.
78	4	40	None disputeth against the signs of GOD, except the unbelievers: but let not their prosperous dealing in the landi deceive thee with vain allurement.	i By trading into Syria and Yaman. See chapter 3, p. 52, note m.				None but infidels gainsay the signs of God: but let not their prosperity in the land deceive thee.
78	5	40	The people of Noah, and the confederated infidels which were after them, accused their respective prophets of imposture before these; and each nation hatched ill designs against their apostle, that they might get him into their power; and they disputed with vain reasoning, that they might thereby invalidate the truth: wherefore I chastised them; and how severe was my punishment!		Kitáb-i-Íqán, part I, paragraph 4, p. 5 link Summons of the Lord of Hosts (Súriy-Haykal, paragraph 242) link A Traveler’s Narrative, p. 73 link	Each nation hath plotted darkly against their Messenger to lay violent hold on Him, and disputed with vain words to invalidate the truth. BWC: Each nation hath plotted darkly against their Messenger to lay violent hold on Him, and disputed with vain words to invalidate the truth. EGB: Every nation schemed against their apostle to catch him. And they contended with falsehood therewith to refute the truth.		The people of Noah, and the confederates after them, have brought the charge of imposture before these Meccans: each nation schemed against their apostle to lay violent hold on him, and disputed with vain words to refute the truth. Therefore did I lay violent hold on them; and how great was my chastisement!
78	6	40	Thus hath the sentence of thy LORD justly passed on the unbelievers; and they shall be the inhabitants of hell fire.					Thus is it that thy Lord's sentence, that inmates shall they be of the fire, was accomplished upon the infidels.
78	7	40	The angels who bear the throne of God, and those who stand about it,k celebrate the praise of their LORD, and believe in him; and they ask pardon for the true believers, saying, O LORD, thou encompassest all things by thy mercy and knowledge; wherefore forgive those who repent, and follow thy path, and deliver them from the pains of hell:	k These are the Cherubim, the highest order of angels, who approach nearest to GOD’S presence.1 1 Al Beidâwi.				They who bear the throne2 and they who encircle it, celebrate the praise of their Lord and believe in Him, and implore forgiveness for the believers:–"O our Lord! thou embracest all things in mercy and knowledge; forgive, therefore, those who turn to thee and follow thy path; keep them from the pains of hell:	2 The Cherubic beings of Scripture are said to be above the throne of God (Is. vi. 1), beneath it (Ezek. x.); and the mystical beasts in the Revelations are said to be in the midst of the throne and round about it.
78	8	40	O LORD, lead them also into gardens of eternal abode, which thou hast promised unto them, and unto every one who shall do right, of their fathers, and their wives, and their children; for thou art the mighty, the wise God.					O our Lord! and bring them into the Gardens of Eden which thou hast promised to them, and to the righteous ones of their fathers and their wives and their children; for thou art the All-mighty, the All-wise:
78	9	40	And deliver them from evil; for whomsoever thou shalt deliver from evil on that day, on him wilt thou show mercy; and this will be great salvation.					And keep them from evil: for on him hast thou mercy whom on that day thou shalt keep from evil;" and this will be the great felicity.
78	10	40	But the infidels at the day of judgment, shall hear a voice crying unto them, Verily the hatred of GOD towards you is more grievous than your hatred towards yourselves: since ye were called unto the faith, and would not believe.					But to the infidels shall a voice cry, "Surely the hatred of God is more grievous than your hatred of yourselves, when ye were called to the faith, and remained unbelievers."
78	11	40	They shall say, O LORD, thou hast given us death twice, and thou hast twice given us life;l and we confess our sins: is there therefore no way to get forth from this fire?	l Having first created us in a state of death, or void of life and sensation, and then given life to the inanimate body;2 and afterwards caused us to die a natural death, and raised us again at the resurrection. Some understand the first death to be a natural death, and the second that in the sepulchre, after the body shall have been there raised to life in order to be examined;3 and consequently suppose the two revivals to be those of the sepulchre and the resurrection.4 2 See c p. 2, p. 4. 3 See Prelim Disc. Sect. IV. p. 60, &c. 4 Al Beidâwi. Jallal.				They shall say, "Twice, O our Lord, hast thou given us death, and twice hast thou given us life:3 and we acknowledge our sins: is there no way to escape?"	3 Probably the union of life and death in the womb, and the subsequent life followed by death.
78	12	40	And it shall be answered them, This hath befallen you, for that when one GOD was preached unto you, ye believed not; but if a plurality of gods had been associated with him, ye had believed: and judgment belongeth unto the high, the great GOD.					"This hath befallen you, for that when One God was proclaimed to you, ye believed not: but when partners had been united with him, ye believed: But judgment belongeth unto God, the High, the Great."
78	13	40	It is he who showeth you his signs, and sendeth down food unto you from heaven: but none will be admonished, except he who turneth himself unto God.					It is He who sheweth you his signs, and sendeth down supplies to you from Heaven: but none will receive warning save he who turneth to God.
78	14	40	Call therefore upon GOD, exhibiting your religion pure unto him, although the infidels be averse thereto.					Call then on God, offering him a pure worship, though the infidels abhor it.
78	15	40	He is the Being of exalted degree, the possessor of the throne; who sendeth down the spirit, at his command, on such of his servants as he pleaseth: that he may warn mankind of the day of meeting,m	m When the Creator and his creatures,5 the inhabitants of heaven and of earth, the false deities and their worshippers, the oppressor and the oppressed, the labourer and his works, shall meet each other.6 5 See cap. 6, p. 91 6 Al Beidâwi, Jallal				Of exalted grade, of the throne possessed, He sendeth forth the Spirit at His own behest on whomsoever of His servants He pleaseth, that He may warn of the day of meeting,
78	16	40	the day whereon they shall come forth out of their graves, and nothing of what concerneth them shall be hidden from GOD. Unto whom will the kingdom belong, on that day? Unto the only, the almighty GOD.					The day when they shall come forth from their graves, when nought that concerneth them shall be hidden from God. With whom shall be the power supreme on that day? With God, the One, the Almighty.
78	17	40	On that day shall every soul be rewarded according to its merits: there shall be no injustice done on that day. Verily GOD will be swift in taking an account.					On that day shall every soul be recompensed as it hath deserved: no injustice on that day! Verily, God will be swift to reckon.
78	18	40	Wherefore warn them, O prophet, of the day which shall suddenly approach; when men's hearts shall come up to their throats, and strangle them.					Warn them, then, of the approaching day, when men's hearts shall rise up, choking them, into their throats.
78	19	40	The ungodly shall have no friend or intercessor who shall be heard.					The evil-doers shall have no friend or intercessor who shall prevail.
78	20	40	God will know the deceitful eye, and that which their breasts conceal;					God knoweth the deceitful of eye, and what men's breasts conceal.
78	21	40	and GOD will judge with truth: but the false gods which they invoke, besides him, shall not judge at all: for GOD is he who heareth and seeth.					And everything will God decide with truth: But nothing shall those gods whom men call on beside him, decide. Verily, God! the Hearer, the Beholder, He!
78	22	40	Have they not gone through the earth, and seen what hath been the end of those who were before them? They were more mighty than these in strength, and left more considerable footsteps of their power in the earth: yet GOD chastised them for their sins, and there was none to protect them from GOD.					Have they never journeyed in this land, and seen what hath been the end of those who flourished before them? Mightier were they in strength than these Meccans, and their traces remain in the land: Yet God took them in their sins, and there was none to defend them against God.
78	23	40	This they suffered, because their apostles had come unto them with evident signs, and they disbelieved: wherefore GOD chastised them; for he is strong, and severe in punishing.					This, because their apostles had come to them with proofs of their mission, and they believed not: so God took them in hand; for He is mighty, vehement in punishing.
78	24	40	We heretofore sent Moses with our signs and manifest power,					Moreover we had sent Moses of old with our signs and with clear authority.
78	25	40	unto Pharaoh, and Haman, and Karûn; and they said, He is a sorcerer, and a liar.					To Pharaoh, and Haman, and Karun:4 and they said, "Sorcerer, impostor."	4 See Sura [lxxix.] xxviii. 76.
78	26	40	And when he came unto them with the truth from us, they said, Slay the sons of those who have believed with him, and save their daughters alive:n but the stratagem of the infidels was no other than vain.	n i.e., Pursue the resolution which has been formerly taken, and execute it more strictly for the future. See chapter 7, p. 117, note r.				And when he came to them from our presence with the truth, they said, "Slay the sons of those who believe as he doth, and save their females alive;" but the stratagem of the unbelievers issued only in failure.
78	27	40	And Pharaoh said, Let me alone, that I may kill Moses;o and let him call upon his LORD: verily I fear lest he change your religion, or cause violence to appear in the earth.p	o For they advised him not to put Moses to death, lest it should be thought he was not able to oppose him by dint of argument.1 1 Al Beidâwi p By raising of commotions and seditions, in order to introduce his new religion.				And Pharaoh said, "Let me alone, that I may kill Moses; and let him call upon his Lord: I fear lest he change your religion, or cause disorder to shew itself in the land."
78	28	40	And Moses said unto his people, Verily I have recourse unto my LORD and your LORD, to defend me against every proud person, who believeth not in the day of account.		Summons of the Lord of Hosts (Lawh-i-Fu’ád) link			And Moses said, "I take refuge with my Lord and your Lord from every proud one who believeth not in the day of reckoning."
78	29	40	And a man who was a true believer, of the family of Pharaoh,q and concealed in his faith, said, Will ye put a man to death, because he saith, GOD is my LORD; seeing he is come unto you with evident signs from your LORD? If he be a liar, on him will the punishment of his falsehood light; but if he speaketh the truth, some of those judgments with which he threateneth you will fall upon you: verily GOD directeth not him who is a transgressor, or a liar:	q This seems to be the same person who is mentioned, chapter 28, p. 291.	Kitáb-i-Íqán, part I, paragraph 12, p. 12 link Summons of the Lord of Hosts (Súriy-i-Mulúk, paragraph 87) link Tablets of Bahá’u’lláh Revelaed after the Kitáb-i-Aqdas (Lawh-i-Burhán, within pp. 203-216) link	And a man of the family of Pharaoh who was a believer and concealed his faith said: 'Will ye slay a man because he saith my Lord is God, when He hath already come to you with signs from your Lord? If he be a liar, on him will be his lie, but if he be a man of truth, part of what he threateneth will fall upon you. In truth God guideth not him who is a transgressor, a liar.' BWC: Will ye slay a man because he saith my Lord is God, when he hath already come to you with proofs of his mission? And if he be a liar, on him will be his lie, but if he be a man of truth, part at least of what he threateneth will fall upon you. BWC: Will ye slay a man because he saith my Lord is God, when He hath already come to you with signs from your Lord? If he be a liar, on him will be his lie, but if he be a man of truth, part of what he threateneth will fall upon you. In truth God guideth not him who is a transgressor, a liar.		And a man of the family of Pharaoh, who was a BELIEVER,5 but hid his faith, said, "Will ye slay a man because he saith my Lord is God, when he hath already come to you with proofs of his mission from your Lord? and if he be a liar, on him will be his lie:6 but if he be a man of truth, part at least of what he threateneth will fall upon you. Truly God guideth not him who is a transgressor, a liar.	5 Thus Sura [lxxix.] xxviii 20, and Sura [lx.] xxxvi. 19, we have a similar character introduced into the narrative. 6 Comp. Acts v. 38, 39.
78	30	40	O my people, the kingdom is yours this day; and ye are conspicuous in the earth; but who shall defend us from the scourge of GOD, if it come unto us?r Pharaoh said, I only propose to you what I think to be most expedient; and I guide you only into the right path.	r See the speech of Gamaliel to the Jewish Sanhedrim, when the apostles were brought before them.2 2 Acts v. 38, 39				O my people! this day is the kingdom yours, the eminent of the earth! but who shall defend us from the vengeance of God if it come on us?" Pharaoh said, "I would have you see only what I see; and in a right way only will I guide you."
78	31	40	And he who had believed said, O my people, Verily I fear for you a day like that of the confederates against the prophets in former times;					Then said he who believed, "O my people! truly I fear for you the like of the day of the allies,7	7 These tribes no doubt constantly formed temporary alliances. Muhammad implies that they were confederate against their prophets.
78	32	40	a condition like that of the people of Noah, and the tribes of Ad and Thamud,					The like of the state of the people of Noah and Ad and Themoud,
78	33	40	and of those who have lived after them; for GOD willeth not that any injustice be done unto his servants.					And of those who came after them; yet God willeth not injustice to his servants.
78	34	40	O my people, verily I fear for you the day whereon men shall call unto one another;s	s i.e., The day of judgment, when the inhabitants of paradise and of hell shall enter into mutual discourse: when the latter shall call for help, and the seducers and the seduced shall cast the blame upon each other.3 3 Al Beidâwi, Jallalo’ddin				And, O my people! I indeed fear for you the day of mutual outcry–
78	35	40	the day whereon ye shall be turned back from the tribunal, and driven to hell: then shall ye have none to protect you against GOD. And he whom GOD shall cause to err shall have no director.					The day when ye shall be turned back from the Judgment into hell. No protector shall ye have then against God. And he whom God shall mislead no guide shall there be for him.
78	36	40	Joseph came unto you, before Moses, with evident signs; but ye ceased not to doubt of the religion which he preached unto you, until, when he died, ye said, GOD will by no means send another apostle after him. Thus doth GOD cause him to err, who is a transgressor, and a sceptic.		Kitáb-i-Íqán, part II, paragraph 236, p. 213 link	And Joseph came to you aforetime with clear tokens, but ye ceased not to doubt of the message with which He came to you, until, when He died, ye said, 'God will by no means raise up a Messenger after Him.' Thus God misleadeth him who is the transgressor the doubter.		Moreover, Joseph had come to you before with clear tokens, but ye ceased not to doubt of the message with which he came to you, until when he died, ye said, 'God will by no means raise up an apostle after him.' " Thus God misleadeth him who is the transgressor, the doubter.
78	37	40	They who dispute against the signs of GOD, without any authority which hath come unto them, are in great abomination with GOD, and with those who believe. Thus doth GOD seal up every proud and stubborn heart.					They who gainsay the signs of God without authority having come to them, are greatly hated by God and by those who believe. Thus God sealeth up every proud, contumacious heart.
78	38	40	And Pharaoh said, O Haman, build me a tower, that I may reach the tracts,					And Pharaoh said, "O Haman,8 Build for me a tower that I may reach the avenues,	8 Haman, the favourite of Ahasuerus and the enemy of the Jews, is thus made the vizier of Pharaoh. The Rabbins make this vizier to have been Korah, Jethro, or Balaam. Midr. Jalkut on Ex. ch. 1, Sect. 162-168; and Tr. Solah, fol. 11. See Sura [lxxix.] xxviii. 5.
78	39	40	the tracts of heaven, and may view the GOD of Moses;t for verily I think him to be a liar.	t See chapter 28, p. 293.				The avenues of the heavens, and may mount to the God of Moses, for I verily deem him a liar."
78	40	40	And thus the evil of his work was prepared for Pharaoh, and he turned aside from the right path: and the stratagems of Pharaoh ended only in loss.					And thus the evil of his doings was made fair-seeming to Pharaoh, and he turned away from the path of truth; but the artifice of Pharaoh ended only in his ruin.
78	41	40	And he who had believed said, O my people, follow me: I will guide you into the right way.					And he who believed said, "O my people! follow me: into the right way will I guide you.
78	42	40	O my people, verily this present life is but a temporary enjoyment; but the life to come is the mansion of firm continuance.					O my people! this present life is only a passing joy, but the life to come is the mansion that abideth.
78	43	40	Whoever worketh evil shall only be rewarded in equal proportion to the same: but whoever worketh good, whether male or female, and is a true believer, they shall enter paradise: they shall be provided for therein superabundantly.					Whoso shall have wrought evil shall not be recompensed but with its like; but whoso shall have done the things that are right, whether male or female, and is a believer–these shall enter paradise: good things unreckoned shall they enjoy therein.
78	44	40	And, O my people, as for me, I invite you to salvation; but ye invite me to hell fire:					And, O my people! how is it that I bid you to salvation, but that ye bid me to the fire?
78	45	40	ye invite me to deny GOD, and to associate with him that whereof I have no knowledge; but I invite you to the most mighty, the forgiver of sins.					Ye invite me to deny God, and to join with him gods of whom I know nothing; but I invite you to the Mighty, the Forgiving.
78	46	40	There is no doubt but that the false gods to which ye invite me deserve not to be invoked, either in this world or in the next; and that we must return unto GOD; and that the transgressors shall be the inhabitants of hell fire:					No doubt is there that they to whom ye invite me are not to be invoked either in this world or in the world to come: and that unto God is our return, and that the transgressors shall be the inmates of the fire.
78	47	40	and ye shall then remember what I now say unto you. And I commit my affair unto GOD; for GOD regardeth his servants.					Then shall ye remember what I am saying unto you: and to God commit I my case: Verily, God beholdeth his servants."
78	48	40	Wherefore GOD delivered him from the evils which they had devised; and a grievous punishment encompassed the people of Pharaoh.u	u Some are of opinion that those who were sent by Pharaoh to seize the true believer, his kinsman, are the persons more particularly meant in this place: for they tell us that the said believer fled to a mountain, where they found him at prayers, guarded by the wild beasts, which ranged themselves in order about him, and that his pursuers thereupon returned in a great fright to their master, who put them to death for not performing his command.1 1 Al Beidâwi.				So God preserved him from the evils which they had planned, and the woe of the punishment encompassed the people of Pharaoh.
78	49	40	They shall be exposed to the fire of hell morning and evening:x and the day whereon the hour of judgment shall come, it shall be said unto them, Enter, O people of Pharaoh, into a most severe torment.	x Some expound these words of the previous punishment they are doomed to suffer according to a tradition of Ebn Masúd, which informs us that their souls are in the crops of black birds, which are exposed to hell fire every morning and evening until the day of judgment.2 2 Idem.				It is the fire to which they shall be exposed morning and evening, and on the day when "the Hour" shall arrive–"Bring in the people of Pharaoh into the severest punishment."
78	50	40	And think on the time when the infidels shall dispute together in hell fire; and the weak shall say unto those who behaved with arrogance,y Verily we were your followers: will ye therefore relieve us from any part of this fire?	y See chapter 14, p. 187, note				And when they shall wrangle together in the fire, the weak shall say to those who had borne themselves so proudly, "It is you we followed: will ye therefore relieve us from aught of the fire?"
78	51	40	Those who behaved with arrogance shall answer, Verily we are all doomed to suffer therein: for GOD hath now judged between his servants.					And those proud ones shall say, "Verily we are all in it; for now hath God judged between his servants."
78	52	40	And they who shall be in the fire shall say unto the keepers of hell,z Call ye on your LORD, that he would ease us, for one day, from this punishment.	z See chapter 74.				And they who are in the fire shall say to the keepers of Hell, "Implore your Lord that he would give us ease but for one day from this torment."
78	53	40	They shall answer, Did not your apostles come unto you with evident proofs? They shall say, Yea. The keepers shall reply, Do ye therefore call on God: but the calling of the unbelievers on him shall be only in vain.					They shall say, "Came not your apostles to you with the tokens?" They shall say, "Yes." They shall say, "Cry ye then aloud for help:" but the cry of the unbelievers shall be only in vain.
78	54	40	We will surely assist our apostles, and those who believe, in this present life, and on the day whereon the witnesses shall stand forth:					Assuredly, in this present life will we succour our apostles and those who shall have believed, and on the day when the witnesses shall stand forth;
78	55	40	a day, whereon the excuse of the unbelievers shall not avail them; but a curse shall attend them, and a wretched abode.					A day whereon the plea of the evil doers shall not avail them; but theirs shall be a curse, and theirs the woe of the abode in Hell.
78	56	40	We heretofore gave unto Moses a direction; and we left as an inheritance unto the children of Israel the book of the law; a direction, and an admonition to men of understanding.					And of old gave we Moses the guidance, and we made the children of Israel the heritors of the Book,–a guidance and warning to men endued with understanding.
78	57	40	Wherefore do thou, O prophet, bear the insults of the infidels with patience; for the promise of GOD is true; and ask pardon for thy fault;a and celebrate the praise of thy LORD, in the evening and in the morning.	a In being too backward and negligent in advancing the true religion, for fear of the infidels.3 3 Idem.				Therefore be steadfast thou and patient; for true is the promise of God: and seek pardon for thy fault,9 and celebrate the praise of thy Lord at evening and at morning.	9 Thy remissness in propagating Islam. Beidh.
78	58	40	As to those who impugn the signs of GOD, without any convincing proof which hath been revealed unto them, there is nothing but pride in their breasts;b but they shall not attain their desire: wherefore fly for refuge unto GOD; for it is he who heareth and seeth.	b This sentence may be understood generally, though it was revealed on account of the idolatrous Meccans or of the Jews, who said of Mohammed, This man is not our lord, but the Messias, the Son of David, whose kingdom will be extended over sea and land.4 4 Idem.				As to those who cavil at the signs of God without authority having reached them, nought is there but pride in their breasts: but they shall not succeed. Fly thou for refuge then to God, for He is the Hearer, the Beholder.
78	59	40	Verily the creation of heaven and earth is more considerable than the creation of man: but the greater part of men do not understand.					Greater surely than the creation of man is the creation of the heavens and of the earth: but most men know it not.
78	60	40	The blind and the seeing shall not be held equal; nor they who believe and work righteousness, and the evil doer: how few revolve these things in their mind!					Moreover, the blind and the seeing, and the evil doer and they who believe and do the things that are right, shall not be deemed equal. How few ponder this!
78	61	40	The last hour will surely come; there is no doubt thereof: but the greater part of men believe it not.					Aye, "the Hour" will surely come: there is no doubt of it: but most men believe it not.
78	62	40	Your LORD said, Call upon me, and I will hear you: but they who proudly disdain my service shall enter with ignominy into hell.					And your Lord saith, "Call upon me–I will hearken unto you: but they who turn in disdain from my service shall enter Hell with shame."
78	63	40	It is GOD who hath appointed the night for you to take your rest therein, and the day to give you light: verily GOD is endued with beneficence towards mankind: but the greater part of men do not give thanks.					It is God who hath ordained the night for your rest, and the day to give you light: verily God is rich in bounties to men: but most men render not the tribute of thanks.
78	64	40	This is GOD, your LORD, the Creator of all things; there is no GOD besides him: how therefore are ye turned aside from his worship?					This is God your Lord, Creator of all things: no god is there but He: why then do ye turn away from Him?
78	65	40	Thus are they turned aside, who oppose the signs of GOD.					Yet thus are they turned aside who gainsay the signs of God.
78	66	40	It is GOD who hath given you the earth for a stable floor, and the heaven for a ceiling; and who hath formed you, and made your forms beautiful, and feedeth you with good things. This is GOD, your LORD. Wherefore blessed be GOD, the LORD of all creatures!					It is God who hath given you the earth as a sure foundation, and over it built up the Heaven, and formed you, and made your forms beautiful, and feedeth you with good things. This is God your Lord. Blessed then be God the Lord of the Worlds!
78	67	40	He is the living God: there is no GOD but he. Wherefore call upon him, exhibiting unto him the pure religion. Praise be unto GOD, the LORD of all creatures!					He is the Living One. No God is there but He. Call then upon Him and offer Him a pure worship. Praise be to God the Lord of the Worlds!
78	68	40	Say, Verily I am forbidden to worship the deities which ye invoke, besides GOD, after that evident proofs have come unto me from my LORD; and I am commanded to resign myself unto the LORD of all creatures.					SAY: Verily I am forbidden to worship what ye call on beside God, after that the clear tokens have come to me from my Lord, and I am bidden to surrender myself to the Lord of the Worlds.
78	69	40	It is he who first created you of dust, and afterwards of seed, and afterwards of coagulated blood; and afterwards brought you forth infants out of your mothers' wombs: then he permitteth you to attain your age of full strength, and afterwards to grow old men (but some of you die before that age), and to arrive at the determined period of your life;c that peradventure ye may understand.	c See chapter 22, p. 250.				He it is who created you of the dust, then of the germs of life, then of thick blood, then brought you forth infants: then he letteth you reach your full strength, and then become old men (but some of you die first), and reach the ordained term. And this that haply ye may understand.
78	70	40	It is he who giveth life, and causeth to die: and when he decreeth a thing, he only saith unto it, Be, and it is.					It is He who giveth life and death; and when He decreeth a thing, He only saith of it, "Be," and it is.
78	71	40	Dost thou not observe those who dispute against the signs of GOD, how they are turned aside from the true faith?					Seest thou not those who cavil at the signs of God? how are they turned aside!
78	72	40	They who charge with falsehood the book of the Koran, and the other scriptures and revealed doctrines which we have sent our former apostles to preach, shall hereafter know their folly,					They who treat "the Book," and the message with which we have sent our Sent Ones, as a lie, shall know the truth hereafter,
78	73	40	when the collars shall be on their necks, and the chains by which they shall be dragged into hell; then shall they be burned in the fire.					When the collars shall be on their necks and the chains to drag them into Hell: then in the fire shall they be burned.
78	74	40	And it shall be said unto them, Where are the gods which ye associated, besides GOD? They shall answer, They have withdrawn themselves from us: yea, we called on nothingd heretofore. Thus doth GOD lead the unbelievers into error.	d Seeing an idol is nothing in the world.1 1 Idem				Then shall it be said to them, "Where are they whom ye made the objects of joint worship with God?" They shall say, "They have vanished away from us. Yea, it was nought on which we called heretofore." Thus God leadeth the unbelievers astray.
78	75	40	This hath befallen you, for that ye rejoiced insolently on earth, in that which was false; and for that ye were elated with immoderate joy.					–"This for you, because of your unrighteous insolence and immoderate joys on earth.
78	76	40	Enter the gates of hell, to remain therein forever: and wretched shall be the abode of the haughty!					Enter ye the portals of Hell to abide therein for ever. And, wretched the abode of the haughty ones!"
78	77	40	Wherefore persevere with patience, O Mohammed; for the promise of GOD is true. Whether we cause thee to see any part of the punishment with which we have threatened them, or whether we cause thee to die before thou see it; before us shall they be assembled at the last day.					Therefore be thou steadfast in patience: for the promise of God is truth: and whether we shall make thee see part of the woes with which we threatened them, or whether we cause thee first to die, unto us shall they be brought back.
78	78	40	We have sent a great number of apostles before thee;e the histories of some of whom we have related unto thee, and the histories of others of them we have not related unto thee: but no apostle had the power to produce a sign, unless by the permission of GOD. When the command of GOD, therefore, shall come, judgment shall be given with truth; and then shall they perish who endeavor to render the signs of God of no effect.	e See the Prelim. Disc. Sect. IV. p. 59.				And we have already sent apostles before thee: of some we have told thee, and of others we have told thee nothing:10 but no apostle had the power to work a miracle unless by the leave of God. But when God's behest cometh, everything will be decided with truth: and then they perish who treated it as a vain thing.	10 It is possible that Muhammad, conscious of his ignorance of Jewish history, intends in this verse to screen himself from the charge of passing over the histories of many of their prophets.
78	79	40	It is GOD who hath given you the cattle, that ye may ride on some of them, and may eat of others of them;					It is God who hath given you the cattle that on some of them ye may ride, and of some may eat:
78	80	40	(ye also receive other advantages therefrom;)f and that on them ye may arrive at the business proposed in your mind: and on them are ye carried by land, and on ships by sea.	f See chapter 16, p. 195				(Other advantages too do ye derive from them)–and that by them ye may effect the projects ye cherish in your breasts; for on them, and on ships are ye borne:
78	81	40	And he showeth you his signs; which, therefore, of the signs of GOD, will ye deny?					And He sheweth you His signs: which, then, of the signs of God will ye deny?
78	82	40	Do they not pass through the earth, and see what hath been the end of those who were before them? They were more numerous than these, and more mighty in strength, and left more considerable monuments of their power in the earth: yet that which they had acquired profited them not.		Tablets of the Divine Plan (within pp. 83-91, 12 To the Bahá'ís of the Western States) link	cf. O: Do ye not travel through the land?		Have they not journeyed in this land, and seen what hath been the end of those who flourished before them? More were they than these in number and mightier in strength, and greater are the traces of their power remaining in the land:11 yet their labours availed them nothing.	11 The wealth of Mecca, although it still numbered about 12,000 inhabitants (as well as of Arabia generally), had much declined at the time of Muhammad, owing mainly to the navigation of the Red Sea, under the Roman dominion over Egypt, which of course impoverished the tribes situated on the line of the old mercantile route southward. Mecca, however, was still to a certain extent prosperous. Comp. Sura [lxi.] xliii. 28.
78	83	40	And when their apostles came unto them with evident proofs of their mission, they rejoiced in the knowledge which was with them:g but that which they mocked at encompassed them.	g Being prejudiced in favour of their own erroneous doctrines, and despising the instructions of the prophets.				And when their apostles had come to them with the tokens of their mission, they exulted in what they possessed of knowledge; but that retribution at which they scoffed, encompassed them.
78	84	40	And when they beheld our vengeance, they said, We believe in GOD alone, and we renounce the idols which we associated with him:					And when they beheld our vengeance they said, "We believe in God alone, and we disbelieve in the deities we once associated with Him."
78	85	40	but their faith availed them not, after they had beholden our vengeance. This was the ordinance of GOD, which was formerly observed in respect to his servants and then did the unbelievers perish.					But their faith, after they had witnessed our vengeance, profited them not. Such the procedure of God with regard to his servants who flourished of old. And then the unbelievers perished.
71	0	41
71	0	41
71	0	41	CHAPTER XLI.					SURA1 XLI.–THE MADE PLAIN [LXXI.]	1 In some MSS. this Sura is entitled Adoration. Thus Beidh. According to His. 186, comp. Caussin 1, 375 f., Muhammad's aim in this Sura was the conversion of a noble Meccan, Utba ben Rabia, to Islam. The precise year is uncertain.
71	0	41	ENTITLED, ARE DISTINCTLY EXPLAINED;h REVEALED AT MECCA.	h Some entitle this chapter Worship, or Adoration, because the infidels are herein commanded to forsake the worship of idols, and to worship GOD: but the thirty-second chapter bearing the same title, that which we have here prefixed is, for distinction, generally used.				MECCA.–54 Verses
71	0	41	IN THE NAME OF THE MOST MERCIFUL GOD.					In the Name of God, the Compassionate, the Merciful
71	1	41	H. M.i This is a revelation from the most Merciful;	i See the Prelim. Disc. Sect. III. p. 46, &c.				HA. MIM.2 A Revelation from the Compassionate, the Merciful!	2 See Sura lxviii. 1, p. 32.
71	2	41	a book, the verses whereof are distinctly explained,k an Arabic Koran, for the instruction of people who understand;	k See chapter 11, p. 158, note y.				A Book whose verses (signs) are MADE PLAIN–an Arabic Koran, for men of knowledge;
71	3	41	bearing good tidings, and denouncing threats: but the greater part of them turn aside, and hearken not thereto.					Announcer of glad tidings and charged with warnings! But most of them withdraw and hearken not:
71	4	41	And they say, Our hearts are veiled from the doctrine to which thou invitest us; and there is a deafness in our ears, and a curtain between us and thee: wherefore act thou as thou shalt think fit; for we shall act according to our own sentiments.					And they say, "Our hearts are under shelter from thy teachings, and in our ears is a deafness, and between us and thee there is a veil. Act as thou thinkest right: we verily shall act as we think right."
71	5	41	Say, Verily I am only a man like you. It is revealed unto me, that your GOD is one GOD: wherefore direct your way straight unto him; and ask pardon of him for what is past. And woe be to the idolaters:					SAY: I am only a man like you.3 It is revealed to me that your God is one God: go straight then to Him, and implore his pardon. And woe to those who join gods with God;	3 Thus SS. Paul and Barnabas, Acts xiv. 15.
71	6	41	who give not the appointed alms, and believe not in the life to come!					Who pay not the alms of obligation, and in the life to come believe not!
71	7	41	But as to those who believe and work righteousness, they shall receive an everlasting reward.					But they who believe and do the things that are right shall receive a perfect4 recompense.	4 Or, never failing.
71	8	41	Say, Do ye indeed disbelieve in him who created the earth in two days;l and do ye set up equals unto him? He is the LORD of all creatures.	l viz., The two first days of the week.1 1 Jallalo’ddin.				SAY: Do ye indeed disbelieve in Him who in two days created the earth? and do ye assign Him peers? The Lord of the worlds is He!
71	9	41	And he placed in the earth mountains firmly rooted,m rising above the same: and he blessed it; and provided therein the food of the creatures designed to be the inhabitants thereof, in four days;n equally, for those who ask.o	m See chapter 16, p. 196. n That is, including the two former days wherein the earth was created. o i.e., For all, in proportion to the necessity of each, and as their several appetites require. Some refer the word sawâan, here translated equally, and which also signifies completely, to the four days; and suppose the meaning to be that GOD created these things in just so many entire and complete days.2 2 Idem, al Beidâwi.				And he hath placed on the earth the firm mountains which tower above it; and He hath blessed it, and distributed food throughout it, for the cravings of all alike, in four days:
71	10	41	Then he set his mind to the creation of heaven, and it was smoke;p and he said unto it, and to the earth, Come, either obediently, or against your will. They answered, We come, obedient to thy command.	p Or darkness. Al Zamakhshari says this smoke proceeded from the waters under the throne of GOD (which throne was one of the things created before the heavens and the earth), and rose above the water; that the water being dried up, the earth was formed out of it, and the heavens out of the smoke which had mounted aloft.				Then He applied himself to the Heaven, which then was but smoke: and to it and to the Earth He said, "Come ye, whether in obedience or against your will?" and they both said, "We come obedient."
71	11	41	And he formed them into seven heavens, in two days;q and revealed unto every heaven its office. And we adorned the lower heaven with lights, and placed therein, a guard of angels.r This is the disposition of the mighty, the wise God.	q viz., On the fifth and sixth days of the week. It is said the heavens were created on Thursday, and the sun, moon, and stars on Friday; in the evening of which last day Adam was made.3 3 Idem. r See chapter 15.				And He made them seven heavens in two days, and in each heaven made known its office: And we furnished the lower heaven with lights and guardian angels. This, the disposition of the Almighty, the All-knowing.
71	12	41	If the Meccans withdraw from these instructions, say, I denounce unto you a sudden destruction, like the destruction of Ad and Thamud.					If they turn away, then SAY: I warn you of a tempest, like the tempest of Ad and Themoud!
71	13	41	When the apostles came unto them before them and behind them,s saying, Worship GOD alone; they answered, If our LORD had been pleased to send messengers, he had surely sent angels; and we believe not the message with which ye are sent.	s That is, on every side; persuading and urging them continually, and by arguments drawn from past examples, and the expectation of future rewards or punishments.				When the apostles came to them on every side,5 saying, "Worship none but God," they said, "Had our Lord been pleased to send down, He had surely sent down angels; and in sooth, your message we do not believe."	5 Lit. from before them and from behind them.
71	14	41	As to the tribe of Ad, they behaved insolently in the earth, without reason, and said, Who is more mighty than we in strength? Did they not see that GOD, who had created them, was more mighty than they in strength? And they knowingly rejected our signs.					As to Ad, they bore them proudly and unjustly in the land, and said, "Who more mighty than we in prowess?" Saw they not that God their creator was mightier than they in prowess? And they rejected our signs.
71	15	41	Wherefore we sent against them a piercing wind, on days of ill luck,t that we might make them taste the punishment of shame in this world: but the punishment of the life to come will be more shameful; and they shall not be protected therefrom.	t It is said that this wind continued from Wednesday to Wednesday inclusive, being the latter end of the month Shawâl; and that a Wednesday is the day whereon GOD sends down his judgments on a wicked people.4 4 Idem.				Therefore on ill-omened days did we send against them an impetuous blast that we might make them taste the chastisement of shame in this world:–but more shameful shall be the chastisement of the life to come; and they shall not be protected.
71	16	41	And as to Thamud, we directed them; but they loved blindness better than the true direction: wherefore the terrible noise of an ignominious punishment assailed them, for that which they had deserved;					And as to Themoud, we had vouchsafed them guidance; but to guidance did they prefer blindness; wherefore the tempest of a shameful punishment overtook them for their doings:
71	17	41	but we delivered those who believed, and feared God.u	u See chapter 7, p. 112, &c.				But we rescued the believing and the God-fearing:
71	18	41	And warn them of the day, on which the enemies of GOD shall be gathered together unto hell fire, and shall march in distinct bands;					And warn of the day when the enemies of God shall be gathered6 unto the fire urged on in bands:	6 See Sura [lx.] xxxvi. 64, n.
71	19	41	until, when they shall arrive thereat, their ears, and their eyes, and their skins, shall bear witness against them of that which they shall have wrought.					Until when they reach it, their ears and their eyes and their skins shall bear witness against them of their deeds:
71	20	41	And they shall say unto their skins, Wherefore do ye bear witness against us? They shall answer, GOD hath caused us to speak, who giveth speech unto all things: he created you the first time; and unto him are ye returned.					And they shall say to their skins, "Why witness ye against us?" They shall say, "God, who giveth a voice to all things, hath given us a voice: He created you at first, and to Him are ye brought back.
71	21	41	Ye did not hide yourselves, while ye sinned, so that your ears, and your eyes, and your skins could not bear witness against you:x but ye thought that GOD was ignorant of many things which ye did.	x i.e., Ye hid your crimes from men, little thinking that your very members, from which ye could not hide them, would rise up as witnesses against you.				And ye did not hide yourselves so that neither your ears nor your eyes nor your skins should witness against you: but ye thought that God knew not many a thing that ye did!
71	22	41	This was your opinion, which ye imagined of your LORD: it hath ruined you; and ye are become lost people.					And this your thought which ye did think of your Lord hath ruined you, so that ye are become of those who perish."
71	23	41	Whether they bear their torment, hell fire shall be their abode; or whether they beg for favor, they shall not obtain favor.					And be they patient, still the fire shall be their abode: or if they beg for favour, yet shall they not be of favoured.
71	24	41	And we will give them the devils to be their companions; for they dressed up for them the false notions which they entertained of this present world, and of that which is to come; and the sentence justly fitteth them, which was formerly pronounced on the nations of genii and men who were before them; for they perished.					And we will appoint Satans as their fast companions; for it was they who made their present and future state seem fair and right to them; and the sentence passed on the peoples of Djinn and men who flourished before them hath become their due, and they shall perish.
71	25	41	The unbelievers say, Hearken not unto this Koran: but use vain discoursey during the reading thereof; that ye may overcome the voice of the reader by your scoffs and laughter.	y Or, talk aloud.				Yet the unbelievers say, "Hearken not to this Koran, but keep up a talking, that ye may overpower the voice of the reader."
71	26	41	Wherefore we will surely cause the unbelievers to taste a grievous punishment,					Surely therefore will we cause the unbelievers to taste a terrible punishment;
71	27	41	and we will certainly reward them for the evils which they shall have wrought.					And recompense them according to the worst of their actions.
71	28	41	This shall be the reward of the enemies of GOD, namely, hell fire; therein is prepared for them an everlasting abode, as a reward for that they have wittingly rejected our signs.					This the reward of the enemies of God,–the Fire! it shall be their eternal abode, in requital for their gainsaying our signs.
71	29	41	And the infidels shall say in hell, O LORD, show us the two that seduced us, of the genii and men,z and we will cast them under our feet, that they may become most base and despicable.	z i.e., Those of either species, who drew us into sin and ruin. Some suppose that the two more particularly intended here are Eblis and Cain, the two authors of infidelity and murder.1 1 Idem, Jallalo’ddin.				And they who believed not shall say, "O our Lord! shew us those of the Djinn and men who led us astray: both of them will we put under out feet, that they may be of the humbled."
71	30	41	As for those who say, Our LORD is GOD, and who behave uprightly; the angels shall descend unto them,a and shall say, Fear not, neither be ye grieved; but rejoice in the hopes of paradise which ye have been promised.	a Either while they are living on earth to dispose their minds to good, to preserve them from temptations, and to comfort them; or at the hour of death to support them in their last agony; or at their coming forth from their graves at the resurrection.2 2 Idem.	Kitáb-i-Íqán, part I, paragraph 43, p. 43 link The Four Valleys (Preamble, within pp. 47-49) link	They that say 'Our Lord is God,' and continue steadfast in His way, upon them, verily, shall the angels descend. MG: But as for those who say, `Our Lord is God,' and who go straight to Him, the angels shall descend to them...		But as for those who say, "Our Lord is God;" and who go straight to Him,7 angels shall descend to them and say, "Fear ye not, neither be ye grieved, but rejoice ye in the paradise which ye have been promised.	7 Comp. Sura [lxxxviii.] xlvi. 12.
71	31	41	We are your friends in this life, and in that which is to come: therein shall ye have that which your souls shall desire, and therein shall ye obtain whatever ye shall ask for;					We are your guardians in this life and in the next: your's therein shall be your soul's desire, and your's therein whatever ye shall ask for,
71	32	41	as a gift from a gracious and merciful God.					The hospitality of a Gracious, a Merciful One."
71	33	41	Who speaketh better than he who inviteth unto GOD, and worketh righteousness, and saith, I am a Moslem?					And who speaketh fairer than he who biddeth to God and doth the thing that is right, and saith, "I for my part am of the Muslims"?
71	34	41	Good and evil shall not be held equal. Turn away evil with that which is better; and behold, the man between whom and thyself there was enmity shall become, as it were, thy warmest friend:					Moreover, good and evil are not to be treated as the same thing. Turn away evil by what is better, and lo! he between whom and thyself was enmity, shall be as though he were a warm friend.
71	35	41	but none shall attain to this perfection, except they who are patient; nor shall any attain thereto, except he who is endued with a great happiness of temper.		Memorials of the Faithful (Mirzá Muhammad, the Servant at the Travelers' Hospice, within pp. 106-108) link			But none attain to this save men steadfast in patience, and none attain to it except the most highly favoured.8	8 Lit. the possessor of great good fortune.
71	36	41	And if a malicious suggestion be offered unto thee from Satan, have recourse unto GOD; for it is he who heareth and knoweth.					And if an enticement from Satan entice thee, then take refuge in God, for He is the Hearing, the Knowing.
71	37	41	Among the signs of his power are the night, and the day, and the sun, and the moon. Worship not the sun, neither the moon: but worship GOD, who hath created them; if ye serve him.					And among his signs are the night, and the day, and the sun, and the moon. Bend not in adoration to the sun or the moon, but bend in adoration before God who created them both, if ye would serve Him.
71	38	41	But if they proudly disdain his service; verily the angels, who are with thy LORD, praise him night and day, and are not wearied.					But if they are too proud for this, yet they who are with thy Lord do celebrate His praises night and day,9 and cease not.	9 Comp. Rev. iv. 8 in the original.
71	39	41	And among his signs another is, that thou seest the land waste; but when we send down rain thereon, it is stirred and fermenteth. And he who quickeneth the earth will surely quicken the dead; for he is almighty.					And among His signs is this, that thou seest the earth drooping: but, when we send down the rain upon it, it is stirred and swelleth; verily He who giveth it life, will surely give life to the dead; for His might extendeth over all things.10	10 Thus Tr. Taanith (init.).
71	40	41	Verily those who impiously wrong our signs are not concealed from us. Is he, therefore, better, who shall be cast into hell fire, or he who shall appear secure on the day of resurrection? Work that which ye will: he certainly beholdeth whatever ye do.					They truly who with obloquy disown our signs are not hidden from us. Is he then who shall be cast into the fire, or he who shall come forth secure on the day of resurrection, in the better position? Do what ye will: but His eye is on all your doings.
71	41	41	Verily they who believe not in the admonition of the Koran, after it hath come unto them, shall one day be discovered. It is certainly a book of infinite value:					Verily, they who believe not in "the warning," after it hath come to them . . . and yet the Koran is a glorious book!
71	42	41	vanity shall not approach it, either from before it, or from behind it:b it is a revelation from a wise God, whose praise is justly to be celebrated.	b That is, it shall not be prevailed against, or frustrated by any means or in any respect whatever.				Falsehood, from whatever side it cometh, shall not come night it;11 it is a missive down from the Wise, the Praiseworthy.	11 Lit. vanity shall not come to it from before it, or from behind it.
71	43	41	No other is said unto thee by the infidels of Mecca than what hath been formerly said unto the apostles before thee: verily thy LORD is inclined to forgiveness, and is also able to chastise severely.					Nothing hath been said to thee which hath not been said of old to apostles before thee. Verily with thy Lord is forgiveness, and with Him is terrible retribution.
71	44	41	If we had revealed the Koran in a foreign language,c they had surely said, Unless the signs thereof be distinctly explained, we will not receive the same: is the book written in a foreign tongue, and the person unto whom it is directed an Arabian? Answer, It is, unto those who believe, a sure guide, and a remedy for doubt unto those who believe, a sure guide, and a remedy for doubt and uncertainty: but unto those who believe not, it is a thickness of hearing in their ears, and it is a darkness which covereth them; these are as they who are called unto from a distant place.d	c See chapter 16, p. 203, &c. d Being so far off that they hear not, or understand not the voice of him who calls to them.				Had we made it a Koran in a foreign tongue, they had surely said, "Unless its signs be made clear . . . !12 What! in a foreign tongue? and the people Arabian?" SAY: It is to those who believe a guide and a medicine;13 but as to those who believe not, there is a thickness in their ears, and to them it is a blindness: they are like those who are called to from afar.	12 We will not receive it. The literal rendering of the following words is what! foreign and Arabian? 13 Comp. Sura [lxvii.] xvii. 83, 84.
71	45	41	We heretofore gave the book of the law unto Moses; and a dispute arose concerning the same: and if a previous decree had not proceeded from thy LORD, to respite the opposers of that revelation, verily the matter had been decided between them, by the destruction of the infidels; for they were in a very great doubt as to the same.					Of old we gave the Book to Moses, and disputes arose about it: and if a decree of respite from thy Lord had gone before, there would surely have been a decision between them: for great were their doubts and questionings about it.14	14 Lit. verily they were in suspicious doubting about it.
71	46	41	He who doth right, doth it to the advantage of his own soul; and he who doth evil, doth it against the same: for thy LORD is not unjust towards his servants.					He who doth right–it is for himself:15 and he who doth evil–it is for himself: and thy Lord will not deal unfairly with his servants.	15 Lit. for his soul. See next Sura, v. 14.
71	47	41	(XXV.) Unto him is reserved the knowledge of the hour of judgment: and no fruit cometh forth from the knops which involve it; neither doth any female conceive in her womb, nor is she delivered of her burden, but with his knowledge. On the day whereon he shall call them to him, saying, Where are my companions which ye ascribed unto me? they shall answer, We assure thee there is no witness of this matter among us:e	e For they shall disclaim their idols at the resurrection.				With Him alone16 is the knowledge of "the Hour." No fruit cometh forth from its coverings, neither doth any female conceive, nor is she delivered, but with His knowledge. And on that day He shall call men to Him, saying, "Where are the companions ye gave me?" They shall say, "We own to thee, there is no one of us can witness for them."	16 Lit. to Him is referred.
71	48	41	and the idols which they called on before shall withdraw themselves from them; and they shall perceive that there will be no way to escape.					And what they erst called on shall pass away from them, and they shall perceive that there will be no escape for them.
71	49	41	Man is not wearied with asking good; but if evil befall him, he despondeth, and despaireth.					Man ceaseth not to pray for good: but if evil betide him he despondeth, despairing.
71	50	41	And if we cause him to taste mercy from us, after affliction hath touched him, he surely saith, This is due to me on account of my deserts: I do not think the hour of judgment will ever come: and if I be brought before my LORD, I shall surely attain, with him, the most excellent condition. But we will then declare unto those who shall not have believed, that which they have wrought; and we will surely cause them to taste a most severe punishment.					And if we cause him to taste our mercy after affliction hath touched him, he is sure to say, "This is my due: and I take no thought of the Hour of Resurrection: and if I be brought back to my Lord, I shall indeed attain with Him my highest good." But we will then certainly declare their doings to the Infidels, and cause them to taste a stern punishment.
71	51	41	When we confer favors on man, he turneth aside, and departeth without returning thanks: but when evil toucheth him, he is frequent at prayer.					When we are gracious to man, he withdraweth and turneth him aside: but when evil toucheth him, he is a man of long prayers.
71	52	41	Say, What think ye? if the Koran be from GOD, and ye believe not therein; who will lie under a greater error, than he who dissenteth widely therefrom?					SAY: What think ye? If this Book be from God and ye believe it not, who will have gone further astray than he who is at a distance from it?
71	53	41	Hereafter we will show them our signs in the regions in the regions of the earth, and in themselves;f until it become manifest unto them that this book is the truth. Is it not sufficient for thee that thy LORD is witness of all things?	f By the surprising victories and conquests of Mohammed and his successors.1 1 Al Beidâwi.	Kitáb-i-Íqán, part II, paragraph 107, p. 101 link The Four Valleys (First Valley) link The Seven Valleys (The Valley of Knowledge) (2 parts) link The Secret of Divine Civilization, p. 4 link	We will surely show them our signs in the world and within themselves. MG: Hereafter We will show them Our signs in the regions of the earth, and in themselves, until it become manifest unto them that it is the truth, MG1: we shall show them our signs in the regions and in themselves, MG2: until it become plain to them that (this Book) is the truth. MG: We will surely show them Our signs in the world and within themselves.		We will shew them our signs in different countries and among themselves, until it become plain to them that it is the truth. Is it not enough for thee that thy Lord is witness of all things?
71	54	41	Are they not in a doubt as to the meeting of their LORD at the resurrection? Doth not he encompass all things?					Are they not in doubt as to the meeting with their Lord? But doth he not encompass all things?
83	0	42
83	0	42
83	0	42	CHAPTER XLII.					SURA XLII.–COUNSEL [LXXXIII.]
83	0	42	ENTITLED, CONSULTATION;g REVEALED AT MECCA.h	g The title is taken from the verse wherein the believers are commended, among other things, for using deliberation in their affairs, and consulting together in order to act for the best. Some, instead of this word, prefix the five single letters with which the chapter begins. h Jallalo’ddin excepts three verses, beginning with these words, Say, I ask not of you, for this my preaching, any reward, &c.				MECCA.–53 Verses
83	0	42	IN THE NAME OF THE MOST MERCIFUL GOD.					In the Name of God, the Compassionate, the Merciful
83	1	42	H. M. A. S. K.i THUS doth the mighty, the wise GOD reveal his will unto thee; and in like manner did he reveal it unto the prophets who were before thee.	i See the Prelim. Disc. Sect. III. p. 46, &c.				HA. MIM. AIN. SIN. KAF.1 Thus unto thee as unto those who preceded thee doth God, the Mighty, the Wise, reveal!	1 See Sura lxviii. 1, p. 32.
83	2	42	Unto him belongeth whatever is in heaven, and in earth; and he is the high, the great God.					All that is in the Heavens and all that is in the Earth is His: and He is the High, the Great!
83	3	42	It wanteth little but that the heavens be rent in sunder from above, at the awfulness of his majesty: the angels celebrate the praise of their LORD, and ask pardon for those who dwell in the earth. Is not GOD the forgiver of sins, the merciful?					Ready are the Heavens to cleave asunder from above for very awe: and the angels celebrate the praise of their Lord, and ask forgiveness for the dwellers on earth: Is not God the Indulgent, the Merciful?
83	4	42	But as to those who take other gods for their patrons, besides him, GOD observeth their actions: for thou art not a steward over them.					But whose take aught beside Him as lords–God watcheth them! but thou hast them not in thy charge.
83	5	42	Thus have we revealed unto thee an Arabic Koran, that thou mayest warn the metropolis of Mecca, and the Arabs who dwell round about it; and mayest threaten them with the day of the general assembly, of which there is no doubt: one part shall then be placed in paradise, and another part in hell.					It is thus moreover that we have revealed to thee an Arabic Koran, that thou mayest warn the mother city2 and all around it, and that thou mayest warn them of that day of the Gathering, of which there is no doubt–when part shall be in Paradise and part in the flame.	2 Mecca.
83	6	42	If GOD had pleased, he had made them all of one religion; but he leadeth whom he pleaseth into his mercy; and the unjust shall have no patron or helper.					Had God so pleased, He had made them one people and of one creed: but He bringeth whom He will within His mercy; and as for the doers of evil, no patron, no helper shall there be for them.
83	7	42	Do they take other patrons, besides him? whereas GOD is the only true patron: he quickeneth the dead; and he is almighty.					Will they take other patrons than Him? But God is man's only Lord: He quickeneth the dead; and He is mighty over all things.
83	8	42	Whatever matter ye disagree about, the decision thereof appertaineth unto GOD. This is GOD, my LORD: in him do I trust, and unto him do I turn me:					And whatever the subject of your disputes, with God doth its decision rest. This is God, my Lord: in Him do I put my trust, and to Him do I turn in penitence;
83	9	42	the Creator of heaven and earth: he hath given you wives of your own species, and cattle both male and female; by which means he multiplieth you: there is nothing like him; and it is he who heareth and seeth.					Creator of the Heavens and of the Earth! he hath given you wives from among your own selves, and cattle male and female–by this means to multiply you: Nought is there like Him! the Hearer, the Beholder He!
83	10	42	His are the keys of heaven and earth; he bestoweth provision abundantly on whom he pleaseth, and he is sparing unto whom he pleaseth; for he knoweth all things.					His, the keys of the Heavens and of the Earth! He giveth with open hand, or sparingly, to whom He will: He knoweth all things.
83	11	42	He hath ordained you the religion which he commanded Noah, and which we have revealed unto thee, O Mohammed, and which we commanded Abraham, and Moses, and Jesus:k saying, Observe this religion, and be not divided therein. The worship of one God, to which thou invitest them, is grievous unto the unbelievers:	k See ibid. Sect. IV. p. 55 and 59.				To you hath He prescribed the faith which He commanded unto Noah, and which we have revealed to thee, and which we commanded unto Abraham and Moses and Jesus, saying, "Observe this faith, and be not divided into sects therein." Intolerable to those who worship idols jointly with God
83	12	42	GOD will elect thereto whom he pleaseth, and will direct unto the same him who shall repent.					Is that faith to which thou dost call them. Whom He pleaseth will God choose for it, and whosoever shall turn to Him in penitence will He guide to it.
83	13	42	Those who lived in times past were not divided among themselves, until after that the knowledge of God's unity had come unto them; through their own perverseness: and unless a previous decree had passed from thy LORD, to bear with them till a determined time, verily the matter had been decided between them, by the destruction of the gainsayers. They who have inherited the scriptures after them,l are certainly in a perplexing doubt concerning the same.m	l viz., The modern Jews and Christians. m Not understanding the true meaning, nor believing the real doctrines thereof.				Nor were they divided into sects through mutual jealousy, till after that "the knowledge" had come to them: and had not a decree from thy Lord gone forth respiting them to a fixed time, verily, there had at once been a decision between them.3 And they who have inherited "the Book" after them, are in perplexity of doubt concerning it.	3 Jews and Christians.
83	14	42	Wherefore invite them to receive the sure faith, and be urgent with them, as thou hast been commanded; and follow not their vain desires: and say, I believe in all the scriptures which GOD hath sent down; and I am commanded to establish justice among you: GOD is our LORD and your LORD: unto us will our works be imputed, and unto you will your works be imputed: let there be no wrangling between us and you; for GOD will assemble us all at the last day, and unto him shall we return.		The Four Valleys (Preamble, within pp. 47-49) link	MG: Go straight on then as thou hast been commanded.		For this cause summon thou them to the faith, and go straight on as thou hast been bidden, and follow not their desires: and SAY: In whatsoever Books God hath sent down do I believe: I am commanded to decide justly between you: God is your Lord and our Lord: we have our works and you have your works: between us and you let there be no strife: God will make us all one: and to Him shall we return.
83	15	42	As to those who dispute concerning GOD, after obedience hath been paid him by receiving his religion, their disputing shall be vain in the sight of their LORD; and wrath shall fall on them, and they shall suffer a grievous punishment.					And as to those who dispute about God, after pledges of obedience given to Him,4 their disputings shall be condemned by their Lord, and wrath shall be on them, and theirs shall be a sore torment.	4 Or, nachdem ihm (Mohamed) die Lehre geworden. Ullm. Postquam responsum fuit illi (id est, Mahumeto de Religione manifestanda). Mar.
83	16	42	It is GOD who hath sent down the scripture with truth; and the balance of true judgment: and what shall inform with truth; and the balance of true judgment: and what shall inform thee whether the hour be nigh at hand?					It is God who hath sent down the Book with truth, and the Balance:5 but who shall inform thee whether haply "the Hour" be nigh?	5 The law contained in the Koran.
83	17	42	They who believe not therein wish it to be hastened by way of mockery: but they who believe dread the same, and know it to be the truth. Are not those who dispute concerning the last hour in a wide error?					They who believe not in it, challenge its speedy coming:6 but they who believe are afraid because of it, and know it to be a truth. Are not they who dispute of the Hour, in a vast error?	6 Isai. v. 19.
83	18	42	GOD is bounteous unto his servants; he provideth for whom he pleaseth; and he is the strong, the mighty.					Benign is God towards his servants: for whom He will doth He provide: and He is the Strong, the Mighty.
83	19	42	Whoso chooseth the tillage of the life to come,n unto him will we give increase in his tillage: and whoso chooseth the tillage of this world, we will give him the fruit thereof; but he shall have no part in the life to come.	n Labouring here to obtain a reward hereafter; for what is sown in this world will be reaped in the next.				Whoso will choose the harvest field of the life to come, to him will we give increase in this his harvest field: and whoso chooseth the harvest field of this life, thereof will we give him: but no portion shall there be for him in the life to come.7	7 Comp. Gal. vi. 7, 8.
83	20	42	Have the idolaters deities which ordain them a religion which GOD hath not allowed? But had it not been for the decree of respiting their punishment to the day of separating the infidels from the true believers, judgment had been already given between them: for the unjust shall surely suffer a painful torment.					Is it that they have gods who have sanctioned for them aught in the matter of religion which God hath not allowed? But had it not been for a decree of respite till the day of severance, judgment had ere now taken place among them; and assuredly the impious shall undergo a painful torment.
83	21	42	On that day thou shalt see the unjust in great terror, because of their demerits; and the penalty thereof shall fall upon them: but they who believe and do good works shall dwell in the delightful meadows of paradise; they shall obtain whatever they shall desire, with their LORD. This is the greatest acquisition.					On that day thou shalt see the impious alarmed at their own works, and the consequence thereof shall fall upon them: but they who believe and do the things that are right, shall dwell in the meadows of paradise: whatever they shall desire awaiteth them with their Lord. This, the greatest boon.
83	22	42	This is what GOD promiseth unto his servants who believe and do good works. Say, I ask not of you, for this my preaching, any reward, except the love of my relations: and whoever shall have deserved well by one good action, unto him will we add the merit of another action thereto; for GOD is inclined to forgive, and ready to reward.					This is what God announceth to his servants who believe and do the things that are right. SAY: For this ask I no wage of you, save the love of my kin. And whoever shall have won the merit of a good deed, we will increase good to him therewith; for God is forgiving, grateful.
83	23	42	Do they say, Mohammed hath blasphemously forged a lie concerning GOD? If GOD pleaseth, he will seal up thy heart:o and GOD will absolutely abolish vanity, and will establish the truth in his words;p for he knoweth the innermost part of men's breasts.	o The meaning of these words is somewhat obscure. Some imagine they express a detestation of the forgery charged on the prophet by the infidels; because none could be capable of so wicked an action but one whose heart was close shut, and knew not his LORD; as if he had said, God forbid that thou shouldst be void of grace, or have so little sense of thy duty. Others think the signification to be that GOD might strike all the revelations which had been vouchsafed to Mohammed, out of his heart at once; and others, that GOD would strengthen his heart with patience against the insults of the unbelievers.1 1 Al Beidâwi. p Wherefore if the doctrine taught in this book be of man, it will certainly fail and come to nothing; but if it be of GOD, it can never be overthrown.2 2 Idem.				Will they say he hath forged a lie of God? If God pleased, He could then seal up thy very heart.8 But God will bring untruth to nought, and will make good the truth by his word: for He knoweth the very secrets of the breast.	8 That is, deprive thee of the Prophetic mission; or, fortify thee with patience against the calumny of forging lies of God. Thus Mar. If this latter interpretation be adopted, the remainder of the verse must be rendered: And God will abolish the lie and, etc.
83	24	42	It is he who accepteth repentance from his servants, and forgiveth sins, and knoweth that which ye do.					He it is who accepteth repentance from his servants, and forgiveth their sins and knoweth your actions:
83	25	42	He will incline his ear unto those who believe and work righteousness, and will add unto them above what they shall ask or deserve, of his bounty: but the unbelievers shall suffer a severe punishment.					And to those who believe and do the things that are right will he hearken, and augment his bounties to them:9 but the unbelievers doth a terrible punishment await.	9 Lit. he will increase them. Comp. Ps. cxv. 14.
83	26	42	If GOD should bestow abundance upon his servants they would certainly behave insolently in the earth: but he sendeth down by measure unto every one that which he pleaseth; for he well knoweth and seeth the condition of his servants.					Should God bestow abundance upon his servants, they might act wantonly on the earth: but He sendeth down what He will by measure; for he knoweth, beholdeth his servants.
83	27	42	It is he who sendeth down the rain, after men have despaired thereof, and spreadeth abroad his mercy; and he is the patron, justly to be praised.					He it is who after that men have despaired of it, sendeth down the rain, and spreadeth abroad his mercy: He is the Protector, the Praiseworthy.
83	28	42	Among his signs is the creation of heaven and earth, and of the living creatures with which he hath replenished them both; and he is able to gather them together before his tribunal, whenever he pleaseth.					Among his signs is the creation of the Heavens and of the Earth, and the creatures which he hath scattered over both: and, for their gathering together when he will, He is allpowerful!
83	29	42	Whatever misfortune befalleth you is sent unto you by God, for that which your hands have deserved; and yet he forgiveth many things:					Nor happeneth to you any mishap, but it is for your own handy-work: and yet he forgiveth many things.
83	30	42	ye shall not frustrate the divine vengeance in the earth; neither shall ye have any protector or helper, against GOD.					Ye cannot weaken him on the earth: neither, beside God, patron or helper shall ye have.
83	31	42	Among his signs also are the ships running in the sea, like high mountains: if he pleaseth, he causeth the wind to cease, and they lie still on the back of the water: (verily herein are signs unto every patient and grateful person):					Among his signs also are the sea-traversing ships like mountains: if such be his will, He lulleth the wind, and they lie motionless on the back of the waves:–truly herein are signs to all the constant, the grateful;–
83	32	42	or he destroyeth them by shipwreck, be cause of that which their crews have merited; though he pardoneth many things.					Or if, for their ill deserts, He cause them to founder, still He forgiveth much:
83	33	42	And they who dispute against our signs shall know that there will be no way for them to escape our vengeance.					But they who gainsay our signs shall know that there will be no escape for them.
83	34	42	Whatever things are given you, they are the provision of this present life: but the reward which is with GOD is better, and more durable, for those who believe, and put their trust in their LORD;					All that you receive is but for enjoyment in this life present: but better and more enduring is a portion with God, for those who believe and put their trust in their Lord;
83	35	42	and who avoid heinous and filthy crimes, and when they are angry, forgive;					And who avoid the heinous things of crime, and filthiness, and when they are angered, forgive;
83	36	42	and who hearken unto their LORD, and are constant at prayer, and whose affairs are directed by consultation among themselves, and who give alms out of what we have bestowed on them;		The Secret of Divine Civilization, p. 100 link	MG: and whose affairs are guided by mutual counsel.		And who hearken to their Lord, and observe prayer, and whose affairs are guided by mutual COUNSEL, and who give alms of that with which we have enriched them;
83	37	42	and who, when an injury is done them, avenge themselvesq	q Using the means which GOD has put into their hands for their own defence. This is added to complete the character here given; for valour and courage are not inconsistent with clemency,3 the rule being, Parcere subjectis, et debellare superbos. 3 Idem.				And who, when a wrong is done them, redress themselves:
83	38	42	(and the retaliation of evil ought to be an evil proportionate thereto): but he who forgiveth and is reconciled unto his enemy, shall receive his reward from GOD;r for he loveth not the unjust doers.	r See chapter 5, p. 79, &c.				–Yet let the recompense of evil be only a like evil but he who forgiveth and is reconciled, shall be rewarded by God himself; for He loveth not those who act unjustly.
83	39	42	And whoso shall avenge himself, after he hath been injured; as to these, it is not lawful to punish them for it:					And there shall be no way open against those who, after being wronged, avenge themselves;
83	40	42	but it is only lawful to punish those who wrong men, and act insolently in the earth, against justice; these shall suffer a grievous punishment.					But there shall be a way open against those who unjustly wrong others, and act insolently on the earth in disregard of justice. These! a grievous punishment doth await them.
83	41	42	And whoso beareth injuries patiently, and forgiveth; verily this is a necessary work.					And whoso beareth wrongs with patience and forgiveth;–this verily is a bounden duty;
83	42	42	Whom GOD shall cause to err, he shall afterwards have no protector. And thou shalt see the ungodly,					But he whom God shall cause to err, shall thenceforth have no protector. And thou shalt behold the perpetrators of injustice,
83	43	42	who shall say, when they behold the punishment prepared for them, Is there no way to return back into the world?					Exclaiming, when they see the torment, "Is there no way to return?"
83	44	42	And thou shalt see them exposed unto hell fire; dejected, because of the ignominy they shall undergo: they shall look at the fire sideways, and by stealth; and the true believers shall say, Verily the losers are they who have lost their own souls, and their families, on the day of resurrection: shall not the ungodly continue in eternal torment?					And thou shalt see them when set before it, downcast for the shame: they shall look at it with stealthy glances: and the believers shall say, "Truly are the losers they who have lost themselves and their families on the day of Resurrection! Shall not the perpetrators of injustice be in lasting torment?"
83	45	42	They shall have no protectors to defend them against GOD: and whom GOD shall cause to err, he shall find no way to the truth.					And no other protectors shall there be to succour them than God; and no pathway for him whom God shall cause to err.
83	46	42	Hearken unto your LORD, before the day come, which GOD will not keep back: ye shall have no place of refuge on that day; neither shall ye be able to deny your sins.					Hearken then to your Lord ere the day come, which none can put back when God doth ordain its coming. No place of refuge for you on that day! no denying your own works!
83	47	42	But if those to whom thou preachest turn aside from thy admonitions, verily we have not sent thee to be a guardian over them: thy duty is preaching only. When we cause man to taste mercy from us, he rejoiceth thereat: but if evil befall them, for that which their hands have formerly committed, verily man becometh ungrateful.					But if they turn aside from thee, yet we have not sent thee to be their guardian. 'Tis thine but to preach. When we cause man to taste our gifts of mercy, he rejoiceth in it; but if for their by-gone handy-work evil betide them, then lo! is man ungrateful.
83	48	42	Unto GOD appertaineth the kingdom of heaven and earth: he createth that which he pleaseth; he giveth females unto whom he pleaseth, and he giveth males unto whom he pleaseth;					God's, the kingdom of the Heavens and of the Earth! He createth what He will! and he giveth daughters to whom He will, and sons to whom He will:
83	49	42	or he giveth them males and females jointly: and he maketh whom he pleaseth to be childless; for he is wise and powerful.					Or He giveth them children of both sexes, and He maketh whom He will to be childless; for He is Wise, Powerful!
83	50	42	It is not fit for man that GOD should speak unto him otherwise than by private revelation, or from behind a veil,					It is not for man that God should speak with him but by vision, or from behind a veil:
83	51	42	or by his sending of a messenger to reveal, by his permission, that which he pleaseth; for he is high and wise.					Or, He sendeth a messenger to reveal, by his permission, what He will: for He is Exalted, Wise!
83	52	42	Thus have we revealed unto thee a revelation,s by our command. Thou didst not understand, before this, what the book of the Koran was, nor what the faith was: but we have ordained the same for a light; we will thereby direct such of our servants as we please: and thou shalt surely direct them into the right way,	s Or, as the words may be also translated, Thus have we sent the spirit Gabriel unto thee with a revelation.				Thus have we sent the Spirit (Gabriel10) to thee with a revelation, by our command. Thou knewest not, ere this, what "the Book" was, or what the faith. But we have ordained it for a light: by it will we guide whom we please of our servants. And thou shalt surely guide into the right way,	10 Thus Beidhawi.
83	53	42	the way of GOD, unto whom belongeth whatever is in heaven and in earth. Shall not all things return unto GOD?					The way of God, whose is all that the Heaven and the Earth contain. Shall not all things return to God?
61	0	43
61	0	43
61	0	43	CHAPTER XLIII.					SURA XLIII.–ORNAMENTS OF GOLD [LXI.]
61	0	43	ENTITLED, THE ORNAMENTS OF GOLD;t REVEALED AT MECCA.u	t The words chosen for the title of this chapter occurs p. 364. u Some except the verse beginning with these words, And ask our apostles whom we have sent before thee, &c.				MECCA.–89 Verses.
61	0	43	IN THE NAME OF THE MOST MERCIFUL GOD.					In the Name of God, the Compassionate, the Merciful
61	1	43	H. M.x BY the perspicuous book;	x See the Prelim. Disc. Sect. III. p. 46, &c.				Ha. Mim.1 By the Luminous Book!	1 See Sura lxviii. I, p. 32.
61	2	43	verily we have ordained the same an Arabic Koran that ye may understand:					We have made it an Arabic Koran that ye may understand:
61	3	43	and it is certainly written in the original book,y kept with us, being sublime and full of wisdom.	y i.e., The preserved table; which is the original of all the scriptures in general.				And it is a transcript of the archetypal Book,2 kept by us; it is lofty, filled with wisdom,	2 Lit. it is in the Mother of the Book, i.e. the original of the Koran, preserved before God.
61	4	43	Shall we therefore turn away from you the admonition, and deprive you thereof, because ye are a people who transgress?					Shall we then turn aside this warning from you because ye are a people who transgress?
61	5	43	And how many prophets have we sent among those of old?					Yet how many prophets sent we among those of old!
61	6	43	and no prophet came unto them, out they laughed him to scorn:					But no prophet came to them whom they made not the object of their scorn:
61	7	43	wherefore we destroyed nations who were more mighty than these in strength; and the example of those who were of old hath been already set before them.					Wherefore we destroyed nations mightier than these Meccans in strength; and the example of those of old hath gone before!
61	8	43	If thou ask them who created the heavens and the earth, they will certainly answer, The mighty, the wise God created them:					And if thou ask them who created the Heavens and the Earth, they will say: "The Mighty, the Sage, created them both,"
61	9	43	who hath spread the earth as a bed for you, and hath made you paths therein, that ye may be directed:					Who hath made the Earth as a couch for you, and hath traced out routes therein for your guidance;
61	10	43	and who sendeth down rain from heaven by measure, whereby we quicken a dead country; (so shall ye be brought forth from your graves:)					And who sendeth down out of Heaven the rain in due degree, by which we quicken a dead land; thus shall ye be brought forth from the grave:
61	11	43	and who hath created all the various species of things, and hath given you ships and cattle, whereon ye are carried;					And who hath created the sexual couples, all of them, and hath made for you the ships and beasts whereon ye ride:
61	12	43	that ye may sit firmly on the backs thereof, and may remember the favor of your LORD, when ye sit thereon, and may say, Praise be unto him, who hath subjected these unto our service! for we could not have mastered them by our own power:					That ye may sit balanced on their backs and remember the goodness of your Lord as ye sit so evenly thereon, and say: "Glory to Him who hath subjected these to us! We could not have attained to it of ourselves:
61	13	43	and unto our LORD shall we surely return.					And truly unto our Lord shall we return."
61	14	43	Yet have they attributed unto him some of his servants as his offspring: verily man is openly ungrateful.					Yet do they assign to him some of his own servants for offspring! Verily man is an open ingrate!
61	15	43	Hath God taken daughters out of those beings which he hath created; and hath he chosen sons for you?					Hath God adopted daughters from among those whom he hath created, and chosen sons for you?
61	16	43	But when one of them hath the news brought of the birth of a child of that sex which they attribute unto the Merciful, as his similitude, his face becometh black, and he is oppressed with sorrow.z	z See chapter 16, p. 100, &c.				But when that3 is announced to any one of them, which he affirmeth to be the case with the God of Mercy,4 his face settleth into darkness and he is silent-sad.	3 That is, of the birth of a female. 4 Lit. which he imputeth to the God of Mercy, as his likeness.
61	17	43	Do they therefore attribute unto God female issue, which are brought up among ornaments, and are contentious without cause?					What! make they a being to be the offspring of God who is brought up among trinkets, and is ever contentious without reason?
61	18	43	And do they make the angels, who are the servants of the Merciful, females? Were they present at their creation? Their testimony shall be written down, and they shall be examined concerning the same, on the day of judgment.					And they make the angels who are the servants of God of Mercy, females. What! did they witness their creation? Their witness shall be taken down, and they shall hereafter be enquired at.
61	19	43	And they say, If the Merciful had pleased, we had not worshipped them. They have no knowledge herein: they only utter a vain lie.					And they say: "Had the God of Mercy so willed it we should never have worshipped them." No knowledge have they in this: they only lie.
61	20	43	Have we given them a book of revelations before this; and do they keep the same in their custody?					Have we ere this given them a Book?5 and do they possess it still?	5 To authorise angel-worship.
61	21	43	But they say, Verily we found our fathers practising a religion; and we are guided in their footsteps.					But say they: "Verily we found our fathers of that persuasion, and verily, by their footsteps do we guide ourselves."
61	22	43	Thus we sent no preacher before thee, unto any city, but the inhabitants thereof who lived in affluence, said, Verily we found our fathers practising a religion: and we tread in their footsteps.		Kitáb-i-Íqán, part II, paragraph 162, p. 155 link	Verily we found our fathers with a faith, and verily, in their footsteps we follow.		And thus never before thy time did we send a warner to any city but its wealthy ones said: "Verily we found our fathers with a religion, and in their tracks we tread."
61	23	43	And the preacher answered, What, although I bring you a more right religion than that which ye found your fathers to practise? And they replied, Verily we believe not that which ye are sent to preach.					SAY,–such was our command to that apostle–"What! even if I bring you a religion more right than that ye found your fathers following?" And they said, "Verily we believe not in your message."
61	24	43	Wherefore we took vengeance on them: and behold what hath been the end of those who accused our apostles of imposture.					Wherefore we took vengeance on them, and behold what hath been the end of those who treated our messengers as liars!
61	25	43	Remember when Abraham said unto his father, and his people, Verily I am clear of the gods which ye worship,					And bear in mind when Abraham said to his father and to his people, "Verily I am clear of what ye worship,
61	26	43	except him who hath created me; for he will direct me aright.					Save Him who hath created me; for he will vouchsafe me guidance."
61	27	43	And he ordained this to be a constant doctrine among his posterity; that they should be turned from idolatry to the worship of the only true God.					And this he established as a doctrine that should abide among his posterity, that to God might they be turned.
61	28	43	Verily I have permitted these Meccans and their fathers to live in prosperity, until the truth should come unto them, and a manifest apostle:					In sooth to these idolatrous Arabians and to their fathers did I allow their full enjoyments, till the truth should come to them, and an undoubted apostle:
61	29	43	but now the truth is come unto them, they say, This is a piece of sorcery; and we believe not therein.					But now that the truth hath come to them, they say, "'Tis sorcery, and we believe it not."
61	30	43	And they say, Had this Korân been sent down unto some great man of either of the two cities,a we would have received it.	a i.e., To one of the principal inhabitants of Mecca, or of Tâyef, such as al Walid Ebn al Mogheira, or Erwa Ebn Masud, the Thakifite.1 1 Al Beidâwi.				And they say, "Had but this Koran been sent down to some great one of the two cities6 . . .!"	6 Supply, Mecca and Taief, we would have received it.
61	31	43	Do they distribute the mercy of thy LORD?b We distribute the necessary provision among them, in this present life, and we raise some of them several degrees above the others, that the one of them may take the other to serve him: and the mercy of thy LORD is more valuable than the riches which they gather together.	b By this expression the prophetic office is here particularly intended.				Are they then the distributors of thy Lord's Mercy?7 It is we who distribute their subsistence among them in this world's life; and we raise some of them by grades above others, that the one may take the other to serve him: but better is the mercy of thy Lord than all their hoards.	7 Lit. mercy, i.e. the gift and office of prophecy.
61	32	43	If it were not that mankind would have become one sect of infidels, verily we had given unto those who believe not in the Merciful, roofs of silver to their houses, and stairs of silver, by which they might ascend thereto,					But for fear that all mankind would have become a single people of unbelievers, verily we would certainly have given to those who believe not in the God of Mercy roofs of silver to their houses, and silver stairs to ascend by;
61	33	43	and doors of silver to their houses, and couches of silver, for them to lean on;					And doors of silver to their houses, and couches of silver to recline on;
61	34	43	and ornaments of gold: for all this is the provision of the present life; but the next life with thy LORD shall be for those who fear him.					And ORNAMENTS OF GOLD: for all these are merely the good things of the present life; but the next life doth thy Lord reserve for those who fear Him.
61	35	43	Whoever shall withdraw from the admonition of the Merciful, we will chain a devil unto him; and he shall be his inseparable companion:		Kitáb-i-Íqán, part II, paragraph 286, p. 257 link	And whoso shall withdraw from the remembrance of the Merciful, We will chain a Satan unto him, and he shall be his fast companion.		And whoso shall withdraw from the Warning of the God of Mercy, we will chain a Satan to him, and he shall be his fast companion:
61	36	43	(and the devils shall turn them aside from the way of truth; yet they shall imagine themselves to be rightly directed:)					For the Satans will turn men aside from the Way, who yet shall deem themselves rightly guided;
61	37	43	until, when he shall appear before us at the last day, he shall say unto the devil,c Would to GOD that between me and thee there was the distance of the east from the west! Oh how wretched a companion art thou!	c See chapter 19.				Until when man shall come before us, he shall say, "O Satan, would that between me and thee were the distance of the East and West."8 And a wretched companion is a Satan.	8 Lit. the two Easts, by which some understand the distance between the two solstices.
61	38	43	But wishes shall not avail you on this day, since ye have been unjust; for ye shall be partakers of the same punishment.					But it shall not avail you on that day, because ye were unjust: partners shall ye be in the torment.
61	39	43	Canst thou, O prophet, make the deaf to hear, or canst thou direct the blind, and him who is in a manifest error?					What! Canst thou then make the deaf to hear, or guide the blind and him who is in palpable error?
61	40	43	Whether we take thee away, we will surely take vengeance on them;					Whether therefore we take thee off by death, surely will we avenge ourselves on them;
61	41	43	or whether we cause thee to see the punishment with which we have threatened them executed, we will certainly prevail over them.					Or whether we make thee a witness of the accomplishment of that with which we threatened them, we will surely gain the mastery over them.9	9 Comp. Suras xl. 77; xxiii. 97; x. 47; xxix. 53; xxxvii. 179; xiii. 42. These passages clearly show that Muhammad had at this period–towards the close of his Meccan period–full faith in his ultimate success, and in the fulfilment of his menaces against the unbelievers.
61	42	43	Wherefore hold fast the doctrine which hath been revealed unto thee; for thou art in a right way:					Hold thou fast therefore what hath been revealed to thee, for thou art on a right path:
61	43	43	and it is a memorial unto thee and thy people, and hereafter shall ye be examined concerning your observance thereof.					For truly to thee and to thy people it is an admonition; and ye shall have an account to render for it at last.10	10 Lit. ye shall be examined in the end.
61	44	43	And ask our apostles whom we have sent before thee,d whether we have appointed gods for them to worship, besides the Merciful.	d That is, ask those who profess the religions which they taught, and their learned men.2 2 Idem, Jallal., &c.				And ask our Sent Ones whom we have sent before thee, "Appointed we gods beside the God of Mercy whom they should worship?"11	11 This verse is said (see Nöld. p. 100, n.) to have been revealed in the temple at Jerusalem on the occasion of the night journey thither. See also Weil's Muhammed der Prophet, p. 374.
61	45	43	We formerly sent Moses with our signs unto Pharaoh and his princes, and he said, Verily I am the apostle of the LORD of all creatures.					Of old sent we Moses with our signs to Pharaoh and his nobles: and he said, "I truly am the Apostle of the Lord of the worlds."
61	46	43	And when he came unto them with our signs, behold, they laughed him to scorn;					And when he presented himself before them with our signs, lo! they laughed at them,
61	47	43	although we showed them no sign, but it was greater than the other:e and we inflicted a punishmentf on them, that peradventure they might be converted.	e Literally, Than its sister. The meaning is that the miracles were all very great and considerable, or, as the French may express it, by a phrase nearly the same, les uns plus grands que les autres. f viz., The successive plagues which they suffered, previous to their final destruction in the Red Sea.				Though we shewed them no sign that was not greater than its fellow:12 and therefore did we lay hold on them with chastisement, to the intent that they might be turned to God.	12 Lit. sister.
61	48	43	And they said unto Moses, O magician, pray unto thy LORD for us, according to the covenant which he hath made with thee; for we will certainly be directed.					Then they said, "O Magician! call on thy Lord on our behalf to do as he hath engaged with thee, for truly we would fain be guided."
61	49	43	But when we took the plague from off them, behold, they brake their promise.					But when we relieved them from the chastisement, lo! they broke their pledge.
61	50	43	And Pharaoh made proclamation among his people, saying, O my people, is not the kingdom of Egypt mine, and these rivers,g which flow beneath me? Do ye not see?	g To wit, the Nile and its branches.3 3 Idem.				And Pharaoh made proclamation among his people. Said he, "O my people! is not the kingdom of Egypt mine, and these rivers which flow at my feet?13 Do ye not behold?	13 See Sura [lxxix.] xxviii. 39, n.
61	51	43	Am not I better than this Moses, who is a contemptible person,					Am I not mightier than this despicable fellow,
61	52	43	and can scarce express himself intelligibly?h	h See chapter 20, p. 234, note				And who scarce can speak distinctly?
61	53	43	Have bracelets of gold, therefore, been put upon him;i or do the angels attend him in orderly procession?	i Such bracelets were some of the insignia of royalty; for when the Egyptians raised a person to the dignity of a prince, they put a collar or chain of gold about his neck,1 and bracelets of gold on his wrists.2 1 See Gen. xli. 42. 2 Al Beidâwi, Jallalo’ddin.				Have bracelets of gold14 then been put upon him, or come there with him a train of Angels?"	14 Comp. Gen. xli. 42.
61	54	43	And Pharaoh persuaded his people to light behavior; and they obeyed him: for they were a wicked people.					And he inspired his people with levity, and they obeyed him; for they were a perverse people:
61	55	43	And when they had provoked us to wrath, we took vengeance on them: and we drowned them all:					And when they had angered us, we took vengeance on them, and we drowned them all.
61	56	43	and we made them a precedent, and an example unto others.					And we made them a precedent and instance of divine judgments to those who came after them.
61	57	43	And when the son of Mary was proposed for an example, behold, thy people cried out through excess of joy thereat;k	k This passage is generally supposed to have been revealed on occasion of an objection made by one Ebn al Zabári to those words in the 21st chapter,3 by which all in general, who were worshipped as deities, besides GOD, are doomed to hell: whereupon the infidels cried out, We are contented that our gods should be with Jesus; for he also is worshipped as GOD.4 Some, however, are of opinion it might have been revealed in answer to certain idolaters, who said that the Christians, who received the scriptures, worshipped Jesus, supposing him to be the son of GOD; whereas the angels were more worthy of that honour than he.5 3 See p. 249. 4 Jallalo’ddin, al Beidâwi. 5 Idem.				And when the Son of Mary was set forth as an instance of divine power, lo! thy people cried out for joy thereat:
61	58	43	and they said, Are our gods better, or he? They have proposed this instance unto thee no otherwise than for an occasion of dispute: yea, they are contentious men.					And they said, "Are our gods or is he the better?"15 They put this forth to thee only in the spirit of dispute. Yea, they are a contentious people.	15 This was a captious objection made to Muhammad by the idolaters of Mecca when he condemned their gods (Sura xxi. 98), as if they had said, "Jesus is worshipped as a God by the Christians: does he come under your anathema equally with our idols? we shall be content for our gods to be with him."
61	59	43	Jesus is no other than a servant, whom we favored with the gift of prophecy; and we appointed him for an examplel unto the children of Israel:	l Or an instance of our power, by his miraculous birth.				Jesus is no more than a servant whom we favoured, and proposed as an instance of divine power to the children of Israel.
61	60	43	(if we pleased, verily we could from ourselves produce angels, to succeed you in the earth):m	m As easily as we produced Jesus without a father.6 The intent of the words is to show how just and reasonable it is to think that the angels should bear the relation of children to men, rather than to GOD; they being his creatures, as well as men, and equally in his power. 6 Idem.				(And if we pleased, we could from yourselves bring forth Angels to succeed you on earth:)16	16 That is, as we caused Jesus to be born without a human father.
61	61	43	and he shall be a sign of the approach of the last hour;n wherefore doubt not thereof. And follow me: this is the right way.	n For some time before the resurrection Jesus is to descend on earth, according to the Mohammedans, near Damascus,7 or, as some say, near a rock in the holy land named Afik, with a lance in his hand, wherewith he is to kill Antichrist, whom he will encounter at Ludd, or Lydda, a small town not far from Joppa.8 They add that he will arrive at Jerusalem at the time of morning prayer, that he shall perform his devotions after the Mohammedan institution, and officiate instead of the Imâm, who shall give place to him; that he will break down the cross, and destroy the churches of the Christians, of whom he will make a general slaughter, excepting only such as shall profess Islâm, etc.9 7 See the Prelim. Disc. Sect. IV. p. 63. 8 See ibid. p. 63. 9 Al Beidâwi.				And he shall be a sign of the last hour;17 doubt not then of it, and follow ye me: this is the right way;	17 At his return to this earth. Some refer this to the Koran as revealing the last Hour. Lit. He (or It) is for knowledge of the Hour.
61	62	43	And let not Satan cause you to turn aside: for he is your open enemy.					And let not Satan turn you aside from it, for he is your manifest foe.
61	63	43	And when Jesus came with evident miracles, he said, Now am I come unto you with wisdom,o and to explain unto you part of those things concerning which ye disagree; wherefore fear GOD, and obey me.	o That is, with a book of revelations, and an excellent system of religion.				And when Jesus came with manifest proofs, he said, "Now am I come to you with wisdom; and a part of those things about which ye are at variance I will clear up to you; fear ye God therefore and obey me.
61	64	43	Verily GOD is my LORD, and your LORD; wherefore worship him: this is the right way.					Verily, God is my Lord and your Lord; wherefore worship ye him: this is a right way."
61	65	43	And the confederated sects among them fell to variance:p but woe unto those who have acted unjustly, because of the punishment of a grievous day.	p This may be understood either of the Jews in the time of Jesus, who opposed his doctrine, or of the Christians since, who have fallen into various opinions concerning him; some making him to be GOD, others the Son of GOD, and others, one of the persons of the Trinity, &c.10 10 Idem, Jallalo’ddin.				But the different parties18 fell into disputes among themselves; but woe to those who thus transgressed, because of the punishment of an afflictive day!	18 Jewish and Christian sects.
61	66	43	Do the unbelievers wait for any other than the hour of judgment; that it may come upon them suddenly, while they foresee it not?					For what wait they but for the hour "to come suddenly on them, while they expect it not?"
61	67	43	The intimate friends, on that day, shall be enemies unto one another; except the pious.					Friends on that day shall become foes to one another, except the God-fearing:–
61	68	43	O my servants, there shall no fear come on you this day, neither shall ye be grieved:					"O my servants! on this day shall no fear come upon you, neither shall ye be put to grief,
61	69	43	who have believed in our signs, and have been Moslems:					Who have believed in our signs and become Muslims:
61	70	43	enter ye into paradise, ye and your wives, with great joy.					Enter ye and your wives into Paradise, delighted."
61	71	43	Dishes of gold shall be carried round unto them, and cups without handles: and therein shall they enjoy whatever their souls shall desire, and whatever their eyes shall delight in: and ye shall remain therein forever.					Dishes and bowls of gold shall go round unto them: there shall they enjoy whatever their souls desire, and whatever their eyes delight in; and therein shall ye abide for ever.
61	72	43	This is paradise, which ye have inherited as a reward for that which ye have wrought.					This is Paradise, which ye have received as your heritage in recompense for your works;
61	73	43	Therein shall ye have fruits in abundance, of which ye shall eat.					Therein shall ye have fruits in abundance, of which ye shall eat.
61	74	43	But the wicked shall remain forever in the torment of hell:					But in the torment of Hell shall the wicked remain for ever:
61	75	43	it shall not be made lighter unto them; and they shall despair therein.					It shall not be mitigated to them, and they shall be mute for despair therein,
61	76	43	We deal not unjustly with them, but they deal unjustly with their own souls.					For it is not we who have treated them unjustly, but it was they who were unjust to themselves.
61	77	43	And they shall call aloud, saying, O Malec,q intercede for us that thy LORD would end us by annihilation. He shall answer,r Verily ye shall remain here forever.	q This the Mohammedans suppose to be the name of the principal angel who has the charge of hell. r Some say that this answer will not be given till a thousand years after.				And they shall cry: "O Malec!19 would that thy Lord would make an end of us!" He saith: "Here must ye remain."	19 Malec is one of the keepers of Hell, who specially presides over the torments of the damned.
61	78	43	We brought you the truth heretofore, but the greater part of you abhorred the truth.					We have come to you with the truth (O Meccans), but most of you abhor the truth.
61	79	43	Have the infidels fixed on a method to circumvent our apostle? Verily we will fix on a method to circumvent them.					Have they drawn tight their toils for thee?20 We too will tighten ours.	20 Lit. if they have twisted tight or set firmly the affair, i.e. their plots against thee and the truth.
61	80	43	Do they imagine that we hear not their secrets, and their private discourse? Yea; and our messengers who attend thems write down the same.	s i.e., The guardian angels.				Think they that we hear not their secrets and their private talk? Yes, and our angels who are at their sides write them down.
61	81	43	Say, If the Merciful had a son, verily I would be the first of those who should worship him.					SAY: If the God of Mercy had a son, the first would I be to worship him:
61	82	43	Far be the LORD of heaven and earth, the LORD of the throne, from that which they affirm of him!					But far be the Lord of the Heavens and of the Earth, the Lord of the Throne, from that which they impute to Him!
61	83	43	Wherefore let them wade in their vanity, and divert themselves until they arrive at their day with which they have been threatened.					Wherefore let them alone, to plunge on, and sport, until they meet the day with which they are menaced.
61	84	43	He who is GOD in heaven, is GOD on earth also: and he is the wise, the knowing.					He who is God in the Heavens is God in earth also: and He is the Wise, the Knowing.
61	85	43	And blessed be he unto whom appertaineth the kingdom of heaven and earth, and of whatever is between them; with whom is the knowledge of the last hour; and before whom ye shall be assembled.					And Blessed be He whose is the kingdom of the Heavens and of the Earth and of all that is between them; for with Him is the knowledge of the Hour, and to Him shall ye be brought back.
61	86	43	They whom they invoke besides him have not the privilege to intercede for others; except those who bear witness to the truth, and know the same.t	t That is, to the doctrine of GOD’S unity. The exception comprehends Jesus, Ezra, and the angels; who will be admitted as intercessors, though they have been worshipped as gods.1 1 Idem.				The gods whom they call upon beside Him shall not be able to intercede for others: they only shall be able who bore witness to the truth and21 knew it."	21 Or, and they (the Infidels). The Commentators say that Jesus, Ezra, and the angels, will be allowed to intercede.
61	87	43	If thou ask them who hath created them, they will surely answer, GOD. How therefore are they turned away to the worship of others?					If thou ask them who hath created them, they will be sure to say, "God." How then hold they false opinions?
61	88	43	God also heareth the saying of the prophet, O LORD, verily these are people who believe not:					And one22 saith, "O Lord! verily these are people who believe not."	22 Muhammad.
61	89	43	and he answereth, Therefore turn aside from them; and say, Peace:u hereafter shall they know their folly.	u See chapter 25, p. 275, note d.				Turn thou then from them, and say, "Peace:" In the end they shall know their folly.
53	0	44
53	0	44
53	0	44	CHAPTER XLIV.					SURA XLIV.–SMOKE [LIII.]
53	0	44	ENTITLED, SMOKE;x REVEALED AT MECCA.y	x This word occurs within a few lines from the beginning of the chapter. y Some except the verse beginning, We will take the plague off you a little, &c.				MECCA.–59 Verses
53	0	44	IN THE NAME OF THE MOST MERCIFUL GOD.					In the Name of God, the Compassionate, the Merciful
53	1	44	H. M.z BY the perspicuous book of the Koran;	z See the Prelim. Disc. Sect. III. p. 46, &c.				Ha. Mim.1 By this clear Book!	1 See Sura lxviii. I, p. 32.
53	2	44	verily we have sent down the same on a blessed nighta (for we had engaged so to do),	a Generally supposed to be that between the twenty-third and twenty-fourth of Ramadân. See ibid. p. 50, and chapter 97, and the notes there.				See! on a blessed night2 have we sent it down, for we would warn mankind:	2 Of the 23rd and 24th of Ramadhan, in which, according to the Muslim creed, all the events of the year subsequent are arranged. See Sura xcvii. n. 2, p. 27.
53	3	44	on the night wherein is distinctly sent down the decree of every determined thing,					On the night wherein all things are disposed in wisdom,3	3 Lit. We settle each wise affair–called wise, because proceeding direct from the will of Him who is absolute wisdom.
53	4	44	as a command from us.b Verily we have ever used to send apostles with revelations, at proper intervals,	b For annually on this night, as the Mohammedans are taught, all the events of the ensuing year, with respect to life and death and the other affairs of this world, are disposed and settled.1 Some, however, suppose that these words refer only to that particular night on which the Korân, wherein are completely contained the divine determinations in respect to religion and morality, was sent down;2 and, according to this exposition, the passage may be rendered, The night whereon every determined or adjudged matter was sent down. 1 Jallalo’ddin, al Beidâwi. 2 Idem.				By virtue of our behest. Lo! we have ever sent forth Apostles,
53	5	44	as a mercy from thy LORD; for it is he who heareth and knoweth:					A mercy from thy Lord: he truly heareth and knoweth all things–
53	6	44	the LORD of heaven and earth, and of whatever is between them; if ye are men of sure knowledge.					Lord of the Heavens and of the Earth and of all that is between them,–if ye be firm in faith–
53	7	44	There is no GOD but he: he giveth life, and he causeth to die; he is your LORD, and the LORD of your forefathers.					There is no God but He!–He maketh alive and killeth!–Your Lord and the Lord of your sires of old!
53	8	44	Yet do they amuse themselves with doubt.					Yet with doubts do they disport them.
53	9	44	But observe them, on the day whereon the heaven shall produce a visible smoke,		44:9-10 Kitáb-i-Íqán, part I, paragraph 84, p. 76 link	On the day when the heaven shall give out a palpable smoke,		But mark them on the day when the Heaven shall give out a palpable SMOKE,
53	10	44	which shall cover mankind:c this will be a tormenting plague.	c The commentators differ in their expositions of this passage. Some think it spoke of a smoke which seemed to fill the air during the famine which was inflicted on the Meccans in Mohammed’s time,3 and was so thick that, though they could hear, yet they could not see one another.4 But, according to a tradition of Ali, the smoke here meant is that which is to be one of the previous signs of the day of judgment,5 and will fill the whole space from east to west, and last for forty days. This smoke, they say, will intoxicate the infidels, and issue at their nose, ears and posteriors, but will very little inconvenience the true believers.6 3 See cap. 23, p. 259, note 4 Al Zamakh., al Beidâwi, Yahya, Jallalo’ddin. 5 See the Prelim. Disc. Sect. IV. p. 63. 6 Al Zamakh., al Beidâwi.	44:9-10 (cont.) Kitáb-i-Íqán, part I, paragraph 84, p. 76 link	which shall enshroud mankind: this will be an afflictive torment.		Which shall enshroud mankind: this will be an afflictive torment.
53	11	44	They shall say, O LORD, take this plague from off us: verily we will become true believers.					They will cry, "Our Lord! relieve us from this torment: see! we are believers."
53	12	44	How should an admonition be of avail to them in this condition; when a manifest apostle came unto them,					But how did warning avail them, when an undoubted apostle had come to them;
53	13	44	but they retired from him, saying, This man is instructed by others,d or is a distracted person?	d See chapter 16, p. 203.				And they turned their backs on him, and said, "Taught by others, possessed?"
53	14	44	We will take the plague from off you, a little: but ye will certainly return to your infidelity.e	e If we follow the former exposition, the words are to be understood, of the ceasing of the famine upon the intercession of Mohammed, at the desire of the Koreish, and on their promise of believing on him; notwithstanding which, they fell back to their old incredulity; but if we follow the latter exposition, they are to be understood of GOD’S taking away the plague of the smoke, after the expiration of the forty days, at the prayer of the infidels, and on their promise of receiving the true faith, which being done, they will immediately return to their wonted obstinacy.				Were we to relieve you from the plague even a little, ye would certainly relapse.4	4 Beidh, and others suppose this verse to have been revealed at Medina. This opinion, however, is based upon the supposition that it refers to the famine with which Mecca was visited after the Hejira.
53	15	44	On the day whereon we shall fiercely assault them with great power,f verily we will take vengeance on them.	f Some expound this of the slaughter at Bedr, and others of the day of judgment.				On the day when we shall fiercely put forth our great fierceness, we will surely take vengeance on them!
53	16	44	We made trial of the people of Pharaoh before them, and an honourable messenger came unto them,					Of old, before their time, had we proved the people of Pharaoh, when a noble apostle presented himself to them.
53	17	44	saying, Send unto me the servants of GOD;g verily I am a faithful messenger unto you:	g i.e., Let the Israelites go with me to worship their GOD.				"Send away with me," cried he, "the servants of God; for I am an apostle worthy of all credit:
53	18	44	and lift not yourselves up against GOD; for I come unto you with manifest power.					And exalt not yourselves against God, for I come to you with undoubted power;
53	19	44	And I fly for protection unto my LORD, and your LORD, that ye stone me not.h	h Or that ye injure me not, either by word or deed.1 1 Al Beidâwi.				And I take refuge with Him who is my Lord and your Lord, that ye stone me not:
53	20	44	If ye do not believe me, at least depart from me.i	i Without opposing me or offering me any injury, which I have not deserved from you.				And if ye believe me not, at least separate yourselves from me."
53	21	44	And when they accused him of imposture, he called upon his LORD, saying, These are a wicked people.					And he cried to his Lord, "That these are a wicked people."
53	22	44	And God said unto him, March forth with my servants by night; for ye will be pursued:					"March forth then, said God, with my servants by night, for ye will be pursued.
53	23	44	and leave the sea divided, that the Egyptians may enter the same; for they are a host doomed to be drowned.					And leave behind you the cleft sea: they are a drowned host."
53	24	44	How many gardens, and fountains,					How many a garden and fountain did they quit!
53	25	44	and fields of corn, and fair dwellings,					And corn fields and noble dwellings!
53	26	44	and advantages which they enjoyed, did they leave behind them!					And pleasures in which they rejoiced them!
53	27	44	Thus we dispossessed them thereof; and we gave the same for an inheritance unto another people.k	k See chapter 26, p. 278.				So was it: and we gave them as a heritage to another people.
53	28	44	Neither heaven nor earth wept for them;l neither were they respited any longer.	l That is, none pitied their destruction.				Nor Heaven nor Earth wept for them, nor was their sentence respited;
53	29	44	And we delivered the children of Israel from a shameful affliction;					And we rescued the children of Israel from a degrading affliction–
53	30	44	from Pharaoh; for he was haughty, and a transgressor:					From Pharaoh, for he was haughty, given to excess.
53	31	44	and we chose them, knowingly,m above all people;	m i.e., Knowing that they were worthy of our choice; or, notwithstanding we knew they would, in time to come, fall into idolatry, &c.				And we chose them, in our prescience, above all peoples,5	5 Comp. Ex. xx. 20; Deut. viii. 16.
53	32	44	and we showed them several signs,n wherein was an evident trial.	n As the dividing of the Red Sea, the cloud which shaded them, the raining on them manna and quails, &c.2 2 Idem.				And we shewed them miracles wherein was their clear trial.
53	33	44	Verily these Meccans say,					Yet these infidels say,
53	34	44	Assuredly our final end will be no other than our first natural death; neither shall we be raised again:					"There is but our first death, neither shall we be raised again:
53	35	44	bring now our forefathers back to life, if ye speak truth.					Bring back our sires, if ye be men of truth."
53	36	44	Are they better, or the people of Tobba,o	o The Hamyarites, whose kings had the title of Tobba.3 The commentators tell us that the Tobba here meant was very potent, and built Samarcand, or, as others say, demolished it; and that he was a true believer, but his subjects were infidels.4 This prince seems to have been Abu Carb Asaad, who flourished about seven hundred years before Mohammed, and embraced Judaism, which religion he first introduced into Yaman (being the true religion at that time, inasmuch as Christianity was not then promulgated), and was, for that cause probably, slain by his own people.5 3 See the Prelim. Disc. Sect. I. p. 7. 4 Al Beidâwi, Jallalo’ddin. 5 Al Jannâbi. Vide Poc. Spec. p. 60.				Are they better than the people of Tobba,6	6 Tobba, i.e. Chalif or successor, is the title of the Kings of Yemen; or of Hadramont, Saba, and Hamyar.–See Pocock, Spec. Hist. Ar. p. 60.
53	37	44	and those who were before them? we destroyed them, because they wrought wickedness.					And those who flourished before them whom we destroyed for their evil deeds?
53	38	44	We have not created the heavens and the earth, and whatever is between them, by way of sport:					We have not created the Heavens and the Earth and whatever is between them in sport:
53	39	44	we have created them no otherwise than in truth;p but the greater part of them do not understand.	p See chapter 21, p. 242, and chapter 38, p. 341.				We have not created them but for a serious end:7 but the greater part of them understand it not.	7 Lit. in truth.
53	40	44	Verily the day of separationq shall be the appointed term of them all:	q i.e., The day of judgment; when the wicked shall be separated from the righteous, &c.				Verily the day of severing8 shall be the appointed time of all:	8 That is, Of the good from the bad.
53	41	44	a day, whereon the master and the servant shall be of no advantage to one another, neither shall they be helped;					A day when the master shall not at all be aided by the servant, neither shall they be helped;
53	42	44	excepting those on whom GOD shall have mercy; for he is the mighty, the merciful.					Save those on whom God shall have mercy: for He is the mighty, the merciful.
53	43	44	Verily, the fruit of the tree of al Zakkum		44:43-44 Kitáb-i-Íqán, part II, paragraph 209, p. 190 link	Verily, the tree of Zaqqum		Verily the tree of Ez-Zakkoum9	9 See Sura xxxvii. 60, p. 81.
53	44	44	shall be the food of the impious:r	r Jallalo’ddin supposes this passage to have been particularly levelled against Abu Jahl.	44:43-44 (cont.) Kitáb-i-Íqán, part II, paragraph 209, p. 190 link	shall be the food of the Athim.		Shall be the sinner's10 food:	10 The commentators suppose this sinner to be Abu Jahl, one of the chief of the Koreisch, and the bitter enemy of Muhammad.
53	45	44	as the dregs of oil shall it boil in the bellies of the damned,					Like dregs of oil shall it boil up in their bellies,
53	46	44	like the boiling of the hottest water.					Like the boiling of scalding water.
53	47	44	And it shall be said to the tormentors, Take him, and drag him into the midst of hell:					"–Seize ye him, and drag him into the mid-fire;
53	48	44	and pour on his head the torture of boiling water,					Then pour on his head of the tormenting boiling water.
53	49	44	saying, Taste this; for thou art that mighty and honourable person.		Kitáb-i-Íqán, part II, paragraph 209, p. 190 link	Taste this, for thou forsooth art the mighty Karim!		–'Taste this:' for thou forsooth art the mighty, the honourable!
53	50	44	Verily this is the punishment of which ye doubted.					Lo! this is that of which ye doubted."
53	51	44	But the pious shall be lodged in a place of security,					But the pious shall be in a secure place,
53	52	44	among gardens and fountains:					Amid gardens and fountains,
53	53	44	they shall be clothed in fine silk, and in satin; and they shall sit facing one another.					Clothed in silk and richest robes, facing one another:
53	54	44	Thus shall it be: and we will espouse them to fair damsels, having large black eyes.					Thus shall it be: and we will wed them to the virgins with large dark eyes:
53	55	44	In that place shall they call for all kinds of fruits, in full security:					Therein shall they call, secure, for every kind of fruit;
53	56	44	they shall not taste death therein, after the first death; and God shall deliver from the pains of hell:					Therein, their first death passed, shall they taste death no more; and He shall keep them from the pains of Hell:–
53	57	44	through the gracious bounty of thy LORD. This will be great felicity.					'Tis the gracious bounty of thy Lord! This is the great felicity.
53	58	44	Moreover we have rendered the Koran easy for thee, by revealing it in thine own tongue; to the end that they may be admonished:					We have made this Koran easy for thee in thine own tongue, that they may take the warning.
53	59	44	wherefore do thou wait the event; for they wait to see some misfortune befall thee.					Therefore wait thou, for they are waiting.11	11 To see the turn which events may take.
72	0	45
72	0	45
72	0	45	CHAPTER XLV.					SURA XLV.–THE KNEELING [LXXII.]
72	0	45	ENTITLED, THE KNEELING;s REVEALED AT MECCA.	s The word from which this chapter is denominated occurs p. 370.				MECCA.–36 Verses
72	0	45	IN THE NAME OF THE MOST MERCIFUL GOD.					In the Name of God, the Compassionate, the Merciful
72	1	45	H. M.t THE revelation of this book is from the mighty, the wise GOD.	t See the Prelim. Disc. Sect. III. p. 46, &c.				HA. MIM.1 This Book is sent down2 from God, the Mighty, the Wise!	1 See Sura lxviii. p. 32. 2 Lit. the sending down, i.e. the revelation of the Book.
72	2	45	Verily both in heaven and earth are signs of the divine power unto the true believers:					Assuredly in the Heavens and the Earth are signs for those who believe:
72	3	45	and in the creation of yourselves, and of the beasts which are scattered over the face of the earth, are signs unto people of sound judgment;					And in your own creation, and in the beasts which are scattered abroad are signs to the firm in faith:
72	4	45	and also in the vicissitude of night and day, and the rain which GOD sendeth down from heaven, whereby he quickeneth the earth after it hath been dead: in the change of the winds also are signs unto people of understanding.					And in the succession of night and day, and in the supply which God sendeth down from the Heaven whereby He giveth life to the earth when dead, and in the change of the winds, are signs for a people of discernment.
72	5	45	These are the signs of GOD; we rehearse them unto thee with truth. In what revelation therefore will they believe, after they have rejected GOD and his signs?		Kitáb-i-Íqán, part II, paragraph 228, p. 206 link	Such are the verses of God: with truth do We recite them to Thee. But in what revelation will they believe, if they reject God and His verses?		Such are the signs of God: with truth do we recite them to thee. But in what teaching will they believe, if they reject3 God and his signs?	3 Lit. after God.
72	6	45	Woe unto every lying and impious person;		45:6-7 Kitáb-i-Íqán, part II, paragraph 229, p. 207 link	Woe to every lying sinner,		Woe to every lying sinner,
72	7	45	who heareth the signs of GOD, which are read unto him, and afterwards proudly persisteth in infidelity, as though he heard them not: (denounce unto him a painful punishment:)		45:6-7 (cont.) Kitáb-i-Íqán, part II, paragraph 229, p. 207 link	who heareth the verses of God recited to him, and then, as though he heard them not, persisteth in proud disdain! Apprise him of a painful punishment.		Who heareth the signs of God recited to him, and then, as though he heard them not, persisteth in proud disdain! Apprise him of an afflictive punishment.
72	8	45	and who, when he cometh to the knowledge of any of our signs, receiveth the same with scorn. For these is prepared a shameful punishment:		Kitáb-i-Íqán, part II, paragraph 230, p. 207 link	And when he becometh acquainted with any of Our verses he turneth them to ridicule. There is a shameful punishment for them!		And when he becometh acquainted with any of our signs he turneth them into ridicule. These! a shameful punishment for them!
72	9	45	before them lieth hell; and whatever they shall have gained shall not avail them at all, neither shall the idols which they have taken for their patrons, besides GOD; and they shall suffer a grievous punishment.					Hell is behind them! and neither their gains nor the lords whom they have adopted beside God shall avail them in the least: and theirs, a great punishment!
72	10	45	This is a true direction: and for those who disbelieve the signs of their LORD, is prepared the punishment of a painful torment.					This is "Guidance:" and for those who disbelieve the signs of their Lord is the punishment of an afflictive torment.
72	11	45	It is GOD who hath subjected the sea unto you, that the ships may sail therein, at his command; and that ye may seek advantage unto yourselves by commerce; of his bounty; and that ye may give thanks:					It is God who hath subjected the sea to you that the ships may traverse it at his bidding, and that ye may go in quest of the gifts of his bounty, and that ye may be thankful.
72	12	45	and he obligeth whatever is in heaven and on earth to serve you; the whole being from him. Verily herein are signs unto people who consider.					And he hath subjected to you all that is in the Heavens and all that is on the Earth: all is from him. Verily, herein are signs for those who reflect.
72	13	45	Speak unto the true believers, that they forgive those who hope not for the days of GOD,u that he may reward people according to what they shall have wrought.	u By the days of GOD, in this place, are meant the prosperous successes of his people in battle against the infidels.1 The passage is said to have been revealed on account of Omar, who being reviled by one of the tribe of Ghifâr, was thinking to revenge himself by force. Some are of opinion that this verse is abrogated by that of war.2 1 See p. 186, note d. 2 Al Beidâwi.				Tell the believers to pardon those who hope not for the days of God4 in which He purposeth to reward men according to their deeds.	4 That is, the days of victory. In Scripture phrase, "the days of the right hand of the Most High."
72	14	45	Whoso doeth that which is right doth it to the advantage of his own soul; and whoso doeth evil doth it against the same: hereafter shall ye return unto your LORD.					He who doth that which is right, doth it to his own behoof, and whoso doth evil, doth it to his own hurt. Hereafter, to your Lord shall ye be brought back.
72	15	45	We gave unto the children of Israel the book of the law, and wisdom, and prophecy; and we fed them with good things, and preferred them above all nations:					To the children of Israel gave we of old the Book and the Wisdom, and the gift of Prophecy, and we supplied them with good things, and privileged them above all peoples:
72	16	45	and we gave them plain ordinances concerning the business of religion; neither do they fall to variance, except after that knowledge had come unto them, through envy among themselves: but thy LORD will decide the controversy between them, on the day of resurrection, concerning that wherein they disagree.					And we gave them clear sanctions for our behests: neither did they differ, through mutual envy, till after they had become possessed of knowledge; but thy Lord will judge between them on the day of resurrection, as to the subject of their disputes.
72	17	45	Afterwards we appointed thee, O Mohammed, to promulgate a law concerning the business of religion: wherefore follow the same, and follow not the desires of those who are ignorant.x	x That is, of the principal Koreish, who were urgent with Mohammed to return to the religion of his forefathers.3 3 Idem.				Afterwards we set thee over our divine law:5 follow it then: and follow not the wishes of those who have no knowledge,	5 The Arabic amri may be rendered either command or business, i.e. of religion.
72	18	45	Verily they shall not avail thee against GOD at all; the unjust are the patrons of one another; but GOD is the patron of the pious.					For against God shall they avail thee nothing. And in sooth, the doers of evil are one another's patrons; but the patron of them that fear Him is God himself.
72	19	45	This Koran delivereth evident precepts unto mankind; and is a direction, and a mercy, unto people who judge aright.					This Book hath insight for mankind, and a Guidance and Mercy to a people who are firm in faith.
72	20	45	Do the workers of iniquity imagine that we will deal with them as with those who believe and do good works; so that their life and their death shall be equal? An ill judgment do they make.					Deem they whose gettings are only evil, that we will deal with them as with those who believe and work righteousness, so that their lives and deaths shall be alike? Ill do they judge.
72	21	45	GOD hath created the heavens and the earth in truth; that he may recompense every soul according to that which it shall have wrought: and they shall not be treated unjustly.					In all truth hath God created the Heavens and the Earth, that he may reward every one as he shall have wrought; and they shall not be wronged.
72	22	45	What thinkest thou? He who taketh his own lust for his GOD, and whom GOD causeth knowingly to err, and whose ears and whose heart he hath sealed up, and over whose eyes he hath cast a veil; who shall direct him, after GOD shall have forsaken him? Will ye therefore not be admonished?		Kitáb-i-Íqán, part II, paragraph 237, p. 214 link	What thinkest thou? He who hath made a God of his passions, and whom God causeth to err through a knowledge, and whose ears and whose heart He hath sealed up, and over whose sight He hath cast a veil -who, after his rejection by God, shall guide such a one? Will ye not then be warned?		What thinkest thou? He who hath made a God of his passions, and whom God causeth wilfully to err, and whose ears and whose heart he hath sealed up, and over whose sight he hath placed a veil–who, after his rejection by God, shall guide such a one? Will ye not then be warned?
72	23	45	They say, There is no other life, except our present life: we die, and we live; and nothing but time destroyeth us. But they have no knowledge in this matter; they only follow a vain opinion.					And they say, "There is only this our present life: we die and we live, and nought but time destroyeth us." But in this they have no knowledge: it is merely their own conceit.
72	24	45	And when our evident signs are rehearsed unto them, their argument which they offer against the same is no other than that they say, Bring to life our fathers who have been dead; if ye speak truth.		Kitáb-i-Íqán, part II, paragraph 231, p. 209 link	And when Our clear verses are recited to them, their only argument is to say, 'Bring back our fathers, if ye speak the truth!'		And when our clear signs are recited to them, their only argument is to say, "Bring back our fathers, if ye speak the truth."
72	25	45	Say, GOD giveth you life; and afterwards causeth you to die: hereafter will he assemble you together on the day of resurrection; there is no doubt thereof; but the greater part of men do not understand.					Say: God giveth you life, then causeth you to die: then will He assemble you on the day of resurrection: there is no doubt of it: but most men have not this knowledge.
72	26	45	Unto GOD appertaineth the kingdom of heaven and earth; and the day whereon the hour shall be fixed, on that day shall those who charge the Koran with vanity perish.					And God's is the kingdom of the Heavens and of the Earth; and on the day when the Hour shall arrive, on that day shall the despisers6 perish.	6 Lit. the makers vain, i.e. vanitatis arguentes alcoranum. Mar.
72	27	45	And thou shalt see every nationy kneeling: every nation shall be called unto its book of account; and it shall be said unto them, This day shall ye be rewarded according to that which ye have wrought.	y The original word Ommat properly signifies a people who profess one and the same law or religion.				And thou shalt see every nation KNEELING: to its own book shall every nation be summoned:–”This day shall ye be repaid as ye have wrought.
72	28	45	This our book will speak concerning you with truth; therein have we written down whatever ye have done.z	z See the Prelim. Disc. Sect. IV. p. 70.				This our Book will speak of you with truth: therein have we written down whatever ye have done."
72	29	45	As to those who shall have believed and done good works, their LORD shall lead them into his mercy: this shall be manifest felicity.					As to those who have believed and wrought righteously, into his mercy shall their Lord cause them to enter. This shall be undoubted bliss!
72	30	45	But as to the infidels, it shall be said unto them, Were not my signs rehearsed unto you? but ye proudly rejected them, and became a wicked people!					But as to the Infidels–"Were not my signs recited to you? but ye proudly scorned them, and became a sinful people."
72	31	45	And when it was said unto you, Verily the promise of GOD is true: and as to the hour of judgment, there is no doubt thereof: ye answered, We know not what the hour of judgment is: we hold an uncertain opinion only; and we are not well assured of this matter.					And when it was said, "Verily the Promise of God is truth; and as to the Hour, there is no doubt of it;" ye said, "We know not what the hour is–we conceive it a mere conceit,–we have no assurance of it."
72	32	45	But on that day the evils of that which they have wrought shall appear unto them; and that which they mocked at shall encompass them:					And the evils they have wrought shall rise up into their view, and that at which they mocked shall hem them in on every side.
72	33	45	and it shall be said unto them, This day will we forget you, as ye did forget the meeting of this your day: and your abode shall be hell fire; and ye shall have none to deliver you.					And it shall be said to them, "This day will we forget you as ye forgat your meeting with us this day, and your abode shall be the fire, and none shall there be to succour you:–
72	34	45	This shall ye suffer, because ye turned the signs of GOD to ridicule; and the life of the world deceived you. On this day, therefore, they shall not be taken forth from thence, neither shall they be asked any more to render themselves well-pleasing unto God.					This, because ye received the signs of God with mockery, and this present life deceived you." On that day therefore they shall not come out from it; and they shall not be asked to win the favour of God.
72	35	45	Wherefore praise be unto GOD, the LORD of the heavens, and the LORD of the earth;					Praise then be to God, Lord of the Heavens and Lord of the Earth; the Lord of the worlds!
72	36	45	the LORD of all creatures: and unto him be glory in heaven and earth; for he is the mighty, the wise God.					And His be the greatness in the Heavens and on the Earth; for He is the Mighty, the Wise!
88	0	46
88	0	46
88	0	46	CHAPTER XLVI.					SURA XLVI.–AL AHKAF [LXXXVIII.]
88	0	46	ENTITLED, AL AHKAF;a REVEALED AT MECCA.	a Al Ahkâf is the plural of Hekf, and signifies lands which lie in a crooked or winding manner; whence it became the name of a territory in the province of Hadramaut, where the Adites dwelt. It is mentioned about the middle of the chapter.				MECCA.–35 Verses
88	0	46	IN THE NAME OF THE MOST MERCIFUL GOD.					In the Name of God, the Compassionate, the Merciful
88	1	46	(XXVI.) H. M.b THE revelation of this book is from the mighty, the wise GOD.	b See the Prelim. Disc. Sect. III. p. 46, &c.				HA. MIM.1 The Revelation (sending down) of this Book is from the Mighty, the Wise!	1 See Sura lxviii. p. 32.
88	2	46	We have not created the heavens, and the earth, and whatever is between them, otherwise than in truth,c and for a determined period:d but the unbelievers turn away from the warning which is given them.	c See chapter 21, p. 242, and chapter 38, p. 341, &c. d Being to last but a certain space of time, and not for ever.				We have not created the Heavens and the Earth and all that is between them otherwise than in truth and for a settled term. But they who believe not, turn away from their warning.
88	3	46	Say, What think ye? Show me what part of the earth the idols which ye invoke, besides GOD, have created? Or, had they any share in the creation of the heavens? Bring me a book of scripture revealed before this, or some footstep of ancient knowledge, to countenance your idolatrous practices; if ye are men of veracity.					SAY: What think ye? As for those whom ye invoke beside God, shew me what part of the earth it is which they have created? Had they a share in the Heavens? Bring me a Book sent down by them before this Koran, or traces of their knowledge;2–if ye are men of truth.	2 Of a divine revelation, authorising the worship of other gods than God
88	4	46	Who is in a wider error than he who invoketh, besides GOD, that which cannot return him an answer, to the day of resurrection; and idols which regard not their calling on them:					And who erreth more than he who, beside God, calleth upon that which shall not answer him until the day of Resurrection? Yes, they regard not their invocations;
88	5	46	and which, when men shall be gathered together to judgment, will become their enemies, and will ungratefully deny their worship?					And when mankind shall be assembled together, they will become their enemies, and ungratefully disown their worship.
88	6	46	When our evident signs are rehearsed unto them, the unbelievers say of the truth,e when it cometh unto them, This is a manifest piece of sorcery.	e i.e., Any part of the revelations of the Korân.				And when our clear signs are recited to them, they who believe not say of the truth when it cometh to them, "This is plain sorcery."
88	7	46	Will they say, Mohammed hath forged it? Answer, If I have forged it, verily ye shall not obtain for me any favor from GOD: he well knoweth the injurious language which ye utter concerning it: he is a sufficient witness between me and you; and he is gracious and merciful.					Will they say, "He hath devised It?" SAY: If I have devised the Koran, then not one single thing shall ye ever obtain for me from God! He best knoweth what ye utter in its regard! Witness enough is He between me and you! And He is the Gracious, the Merciful.
88	8	46	Say, I am not singular among the apostles;f neither do I know what will be done with me or with you hereafter: I follow no other than what is revealed unto me; neither am I any more than a public warner.	f That is, I do not teach a doctrine different from what the former apostles and prophets have taught, nor am I able to do what they could not, particularly to show the signs which every one shall think fit to demand.1 1 Al Beidâwi.				SAY: I am no apostle of new doctrines: neither know I what will be done with me or you. Only what is revealed to me do I follow, and I am only charged to warn openly.
88	9	46	Say, What is your opinion? If this book be from GOD, and ye believe not therein; and a witness of the children of Israel bear witness to its consonancy with the law,g and believeth therein; and ye proudly reject the same: are ye not unjust doers? Verily GOD directeth not unjust people.	g This witness is generally supposed to have been the Jew Abd’allah Ebn Salâm, who declared that Mohammed was the prophet foretold by Moses. Some, however, suppose the witness here meant to have been Moses himself.2 2 Idem, Jallalo’ddin				SAY: What think ye? If this Book be from God, and ye believe it not, and a witness of the children of Israel3 witness to its conformity with the Law, and believe, while ye proudly disdain it . . . ? Ah! God guideth not the people guilty of such a wrong!	3 Abdallah bin Salma, say the commentators.
88	10	46	But those who believe not say of the true believers, If the doctrine of the Koran had been good, they had not embraced the same before us.h And when they are not guided thereby, they say, This is an antiquated lie.	h These words were spoken, as some think, by the Jews, when Abd’allah professed Islâm; or, according to others, by the Koreish, because the first followers of Mohammed were for the most part poor and mean people; or else by the tribes of Amer, Ghatfân, and Asad, on the conversion of those of Joheinah, Mozeinah, Aslam, and Ghifar.3 3 Idem.				But the infidels say of the believers, "If it were a good Book they would not have been before us in believing it:"4 And not having submitted to guidance, they proceed to say, "It is an old lying legend!"	4 Comp. John vii. 48.
88	11	46	Whereas the book of Moses was revealed before the Koran, to be a guide and a mercy: and this is a book confirming the same, delivered in the Arabic tongue; to denounce threats unto those who act unjustly, and to bear good tidings unto the righteous doers.					But before the Koran was the Book of Moses, a rule and a mercy; and this Book confirmeth it (the Pentateuch)–in the Arabic tongue–that those who are guilty of that wrong may be warned, and as glad tidings to the doers of good.
88	12	46	As to those who say, Our LORD is GOD; and who behave uprightly: on them shall no fear come, neither shall they be grieved.					Assuredly they who say, "Our Lord is God," and take the straight way to Him–no fear shall come on them, neither shall they be put to grief:
88	13	46	These shall be the inhabitants of paradise, they shall remain therein forever: in recompense for that which they have wrought.					These shall be the inmates of Paradise to remain therein for ever,–the recompense of their deeds!
88	14	46	We have commanded man to show kindness to his parents: his mother beareth him in her womb with pain, and bringeth him forth with pain: and the space of his being carried in her womb, and of his weaning, is thirty months;i until, when he attaineth his age of strength, and attaineth the age of forty years, he saith,k O LORD, excite me, by the inspiration, that I may be grateful for their favors, wherewith thou hast favored me and my parents; and that I may work righteousness, which may please thee: and be gracious unto me in my issue; for I am turned unto thee, and am a Moslem.	i At the least. For if the full time of suckling an infant be two years,4 or twenty-four months, there remain but six months for the space of his being carried in the womb; which is the least that can be allowed.5 4 See cap. 2, p. 25. 5 Al Beidâwi. k These words, it is said, were revealed on account of Abu Becr, who professed Islâm in the fortieth year of his age, two years after Mohammed’s mission, and was the only person, either of the Mohâjerin or the Ansârs, whose father and mother were also converted; his son Abd’alrahmân, and his grandson Abu Atik, likewise embracing the same faith.6 6 Idem, Jallalo’ddin, &c.				Moreover, we have enjoined on man to shew kindness to his parents. With pain his mother beareth him; with pain she bringeth him forth: and his bearing and his weaning is thirty months; until when he attaineth his strength, and attaineth to forty years,5 he saith, "O my Lord! stir me up to be grateful for thy favours wherewith thou hast favoured me and my parents, and to do good works which shall please thee: and prosper me in my offspring: for to thee am I turned, and am resigned to thy will" (am a Muslim).	5 Thus Mischn. Aboth, v. 21, "at forty years of age a man comes to intelligence." This verse refers, it is said by the Sonnites, to Abu Bekr, afterwards Chalif, who embraced Islam in his 40th year. But this interpretation was probably invented after his accession to power.
88	15	46	These are they from whom we accept the good work which they have wrought, and whose evil works we pass by; and they shall be among the inhabitants of paradise: this is a true promise, which they are promised in this world.					These are they from whom we will accept their best works, and whose evil works we will pass by; among the inmates shall they be of Paradise:–a true promise which they are promised.
88	16	46	He who saith unto his parents, Fie on you! Do ye promise me that I shall be taken forth from the grave, and restored to life; when many generations have passed away before me, and none of them have returned back?l And his parents implore GOD'S assistance, and say to their son, Alas for thee! Believe: for the promise of GOD is true. But he answereth, This is no other than silly fables of the ancients.	l The words seem to be general; but it is said they were revealed particularly on occasion of Abd’alrahmân, the son of Abu Becr, who used these expressions to his father and mother before he professed Islâm.7 7 Al Beidâwi.				But he who saith to his parents, "Fie on you both! Promise ye me that I shall be taken forth from the grave alive, when whole generations have already passed away before me?" But they both will implore the help of God, and say, "Alas for thee! Believe: for the promise of God is true." But he saith, "It is no more than a fable of the ancients."
88	17	46	These are they whom the sentence passed on the nations which have been before them, of genii and of men, justly fitteth: they shall surely perish.m	m Unless they redeem their fault by repentance, and embracing the true faith, as did Abd’alrahmân.				These are they in whom the sentence passed on the nations, djinn and men, who flourished before them, is made good. They shall surely perish.6	6 Lit. suffer loss.
88	18	46	For every one is prepared a certain degree of happiness or misery, according to that which they shall have wrought: that God may recompense them for their works: and they shall not be treated unjustly.					And there are grades for all, according to their works, that God may repay them for their works; and they shall not be dealt with unfairly.
88	19	46	On a certain day, the unbelievers shall be exposed before the fire of hell; and it shall be said unto them, Ye received your good things in your lifetime, while ye were in the world; and ye enjoyed yourselves therein: wherefore this day ye shall be rewarded with the punishment of ignominy; for that ye behaved insolently in the earth, without justice, and for that ye transgressed.					And they who believe not shall one day be set before the fire. "Ye made away your precious gifts during your life on earth; and ye took your fill of pleasure in them: This day, therefore, with punishment of shame shall ye be rewarded, for that ye behaved you proudly and unjustly on the earth, and for that ye were given to excesses."
88	20	46	Remember the brother of Ad,n when he preached unto his people in Al Ahkaf (and there were preachers before him, and after him), saying, Worship none but GOD: verily I fear for you the punishment of a great day.	n i.e., The prophet Hud.				Remember, too, the brother of Ad7 when he warned his people in AL AHKAF8–and before and since his time there have been warners–"Worship none but God: verily I fear for you the punishment of the great day."	7 The Prophet Houd. 8 That is, Sandhills; at Taief, to which Muhammad had retired in consequence of the opposition, etc., of the Meccans. Verses 20-31 are probably misplaced, as they interrupt the connection between 19 and 32, but appear to belong to the same period as the rest of the Sura.
88	21	46	They answered, Art thou come unto us that thou mayest turn us aside from the worship of our gods? Bring on us now the punishment with which thou threatenest us, if thou art a man of veracity.					They said, "Art thou come to us to turn us away from our Gods? Bring on us now the woes which thou threatenest if thou speakest truth."
88	22	46	He said, Verily the knowledge of the time when your punishment will be inflicted is with GOD; and I only declare unto you that which I am sent to preach; but I see ye are an ignorant people.					"That knowledge," said he, "is with God alone: I only proclaim to you the message with which I am sent. But I perceive that ye are a people sunk in ignorance."
88	23	46	And when they saw the preparation made for their punishment, namely, a cloud traversing the sky, and tending towards their valleys, they said, This is a traversing cloud, which bringeth us rain. Hud answered, Nay; it is what ye demanded to be hastened: a wind, wherein is a severe vengeance:					So when they saw a cloud coming straight for their valleys, they said, "It is a passing cloud that shall give us rain." "Nay, it is that whose speedy coming ye challenged a blast wherein is an afflictive punishment:–
88	24	46	it will destroy everything,o at the command of its LORD. And in the morning nothing was to be seen, besides their empty dwellings. Thus do we reward wicked people.	o Which came to pass accordingly; for this pestilential and violent wind killed all who believed not in the doctrine of Hud, without distinction of sex, age, or degree; and entirely destroyed their possessions. See the Prelim. Disc. Sect. I. p. 5, and the notes to chapter 7, p. 111.				It will destroy everything at the bidding of its Lord!" And at morn nought was to be seen but their empty dwellings! Thus repay we a wicked people.
88	25	46	We had established them in the like flourishing condition wherein we have established you, O men of Mecca; and we had given them ears, and eyes, and hearts: yet neither their ears, nor their eyes, nor their hearts profited them at all, when they rejected the signs of GOD; but the vengeance which they mocked at fell upon them.					With power had we endued them, even as with power have we endued you; and we had given them ears and eyes and hearts: yet neither their eyes, nor their ears, nor their hearts aided them at all, when once they gainsaid the signs of God; but that punishment which they had mocked at enveloped them on all sides.
88	26	46	We heretofore destroyed the cities which were round about you;p and we variously proposed our signs unto them, that they might repent.	p As the settlements of the Thamudites, Midianites, and the cities of Sodom and Gomorrah, &c.				Of old, too, did we destroy the cities which were round about you; and, in order that they might return to us, we varied our signs before them.
88	27	46	Did those protect them, whom they took for gods, besides GOD, and imagined to be honoured with his familiarity? Nay; they withdrew from them: yet this was their false opinion which seduced them, and the blasphemy which they had devised.					But did those whom they took for gods beside God as his kindred deities, help them?9 Nay, they withdrew from them. Such was their delusion, and their device!	9 Thus Ullm. als naheverwandte Götter. But Wahl, denen sie sich mit gottesdienstlichen Opfer näherten. Ad appropinquandum (magis ipsi Deo), by intercession. Mar. Beidh.
88	28	46	Remember when we caused certain of the geniiq to turn aside unto thee, that they might hear the Koran: and when they were present at the reading of the same, they said to one another, Give ear: and when it was ended, they returned back unto their people, preaching what they had heard.	q These genii, according to different opinions, were of Nisibin, or of Yaman, or of Ninive; and in number nine or seven. They heard Mohammed reading the Korân by night, or after the morning prayer, in the valley of al Nakhlah, during the time of his retreat to al Tayef, and believed on him.1 1 Idem, Jallalo’ddin.				And remember when we turned aside a company of the djinn to thee, that they might hearken to the Koran: and no sooner were they present at its reading than they said to each other, "Hist;" and when it was ended, they returned to their people with warnings.
88	29	46	They said, Our people, verily we have heard a book read unto us, which hath been revealed since Moses,r confirming the scripture which was delivered before it; and directing unto the truth, and the right way.	r Hence the commentators suppose those genii, before their conversion to Mohammedism, to have been of the Jewish religion.				They said, "O our people! verily we have been listening to a book sent down since the days of Moses, affirming the previous scriptures; it guideth to the truth, and to the right way.
88	30	46	Our people, obey GOD'S preacher: and believe in him; that he may forgive you your sins, and may deliver you from a painful punishment.					O our people! Obey the Summoner of God, and believe in him, that He may forgive your sins, and rescue you from an afflictive punishment.
88	31	46	And whoever obeyeth not GOD'S preacher shall by no means frustrate God's vengeance on earth: neither shall he have any protectors besides him. These will be in a manifest error.					And he who shall not respond to God's preacher, yet cannot weaken God's power on earth, nor shall he have protectors beside Him. These are in obvious error."
88	32	46	Do they not know that GOD, who hath created the heavens and the earth, and was not fatigued with the creation thereof, is able to raise the dead to life? Yea verily; for he is almighty.					See they not that God who created the Heavens and the Earth, and was not wearied with their creation, is of power to quicken the dead? Yea, he is for all things Potent.
88	33	46	On a certain day the unbelievers shall be exposed unto hell fire; and it shall be said unto them, Is not this really come to pass? They shall answer, Yea, by our LORD. God shall reply, Taste, therefore, the punishment of hell, for that ye have been unbelievers.					And a day is coming when the infidels shall be set before the fire. "Is not this it in truth?" They shall say, "Aye, by our Lord." He said, "Taste then the punishment for that ye would not believe."
88	34	46	Do thou, O prophet, bear the insults of thy people with patience, as our apostles, who were endued with constancy, bear the injuries of their people: and require not their punishment to be hastened unto them. On the day whereon they shall see the punishment wherewith they have been threatened,					Bear thou up, then, with patience, as did the Apostles endued with firmness, and seek not to accelerate their doom. For, on the day when they shall see that with which they have been menaced,
88	35	46	it shall seem as though they had tarried in the world but an hour of a day. This is a fair warning. Shall they perish except the people who transgress?					It shall be as though they had waited but an hour of the day. Enough! shall any perish save they who transgress?
96	0	47
96	0	47
96	0	47	CHAPTER XLVII.					SURA1 XLVII.–MUHAMMAD [XCVI.]	1 This Sura was revealed at a period after the victory at Bedr, when there was still some hesitation on the part of Muhammad's followers to take decided steps for securing their position. See 37.
96	0	47	ENTITLED, MOHAMMED;s REVEALED AT MEDINA.t	s Some entitle this chapter War, which is therein commanded to be vigorously carried on against the enemies of the Mohammedan faith. t Some suppose the whole to have been revealed at Mecca.				MEDINA.–40 Verses
96	0	47	IN THE NAME OF THE MOST MERCIFUL GOD.					In the Name of God, the Compassionate, the Merciful
96	1	47	GOD will render of none effect the works of those who believe not, and who turn away men from the way of GOD:					WHOSO believe not, and prevent others from the way of God–their works will He cause to miscarry;2	2 Lit. will He cause to wander, that is, from their proper aim and end, the rewards of Paradise. See verse 5 ad f.
96	2	47	but as to those who believe, and work righteousness, and believe the revelation which hath been sent down unto Mohammed (for it is the truth from their LORD), he will expiate their evil deeds from them, and will dispose their heart aright.					But whoso believe, and do things that are right, and believe in what hath been sent down to MUHAMMAD–for it is the truth from their Lord–their sins will He cancel, and dispose their hearts aright.
96	3	47	This will he do, because those who believe not follow vanity, and because those who believe follow the truth from their LORD. Thus GOD propoundeth unto men their examples.					This–because the infidels followed vanity, while those who believe, followed the truth from their Lord. Thus to men doth God set forth their likenesses.
96	4	47	When ye encounter the unbelievers, strike off their heads, until ye have made a great slaughter among them; and bind them in bonds;					When ye encounter the infidels,3 strike off their heads till ye have made a great slaughter among them, and of the rest make fast the fetters.	3 The Meccans and other unbelievers of Muhammad's time. The Hanefites suppose this law to apply only to the battle of Bedr. The Shiites take it as of universal obligation.
96	5	47	and either give them a free dismission afterwards, or exact a ransom; until the war shall have laid down its arms.u This shall ye do. Verily if GOD pleased he could take vengeance on them, without your assistance; but he commandeth you to fight his battles, that he may prove the one of you by the other. And as to those who fightx in defence of GOD'S true religion, God will not suffer their works to perish:	u This law the Hanifites judge to be abrogated, or to relate particularly to the war of Bedr, for the severity here commanded, which was necessary in the beginning of Mohammedism,1 they think too rigorous to be put in practice in its flourishing state. But the Persians and some others hold the command to be still in full force; for, according to them, all the men of full age who are taken in battle are to be slain, unless they embrace the Mohammedan faith; and those who fall into the hands of the Moslems after the battle are not to be slain, but may either be set at liberty gratis or on payment of a certain ransom, or may be exchanged for Mohammedan prisoners, or condemned to slavery, at the pleasure of the Imâm or prince.2 1 See cap. 8, p. 127 and 132. 2 Al Beidâwi. Vide Reland. Dissert. de Jure Militari Mohammedanor. p. 32. x Some copies, instead of kâtilu, read kûtilu, according to which latter reading it should be rendered, who are slain, or suffer martyrdom, &c.				And afterwards let there either be free dismissals or ransomings, till the war hath laid down its burdens. Thus do. Were such the pleasure of God, he could himself take vengeance upon them: but He would rather prove the one of you by the other. And whoso fight for the cause of God, their works he will not suffer to miscarry;
96	6	47	he will guide them, and will dispose their heart aright;					He will vouchsafe them guidance, and dispose their hearts aright;
96	7	47	and he will lead them into paradise, of which he hath told them.					And he will bring them into the Paradise, of which he hath told them.
96	8	47	O true believers, if ye assist GOD, by fighting for his religion, he will assist you against your enemies; and will set your feet fast:					Believers! if ye help God, God will help you, and will set your feet firm:
96	9	47	but as for the infidels, let them perish; and their works shall God render vain.					But as for the infidels, let them perish: and their works shall God bring to nought:
96	10	47	This shall befall them, because they have rejected with abhorrence that which GOD hath revealed: wherefore their works shall become of no avail.					This–because they were averse from the command which God sent down; Fruitless, therefore, shall their works become!
96	11	47	Do they not travel through the earth, and see what hath been the end of those who were before them? GOD utterly destroyed them: and the like catastrophe awaiteth the unbelievers.		Tablets of the Divine Plan (within pp. 83-91, 12 To the Bahá'ís of the Western States) link	O: Do ye not travel through the land?		Have they not journeyed through the land, and seen what hath been the end of those who flourished before them? God brought destruction on them: and the like of this doth await the infidels.
96	12	47	This shall come to pass, for that GOD is the patron of the true believers, and for that the infidels have no protector.					This–because God is the protector of those who believe, and because the infidels have no protector.
96	13	47	Verily GOD will introduce those who believe, and do good works, into gardens beneath which rivers flow: but the unbelievers indulge themselves in pleasures, and eat as beasts eat; and their abode shall be hell fire.					Verily God will bring those who believe, and do the things that are right, into the Gardens, beneath whose shades the rivers flow: but they who believe not, take their fill, and eat as the beasts eat! And their dwelling-place the fire!
96	14	47	How many cities were more mighty in strength than thy city which hath expelled thee; yet have we destroyed them, and there was none to help them?					And how many cities were mightier in strength than thy city, which hath thrust thee forth!4 We destroyed them, and there was none to help them.	4 This verse is said (by Omar b. Muhammad, and Itq. 43) to be the expression of Muhammad's feelings at the injuries inflicted on Mecca. He is reported to have wept over it.
96	15	47	Shall he therefore, who followeth the plain declaration of his LORD, be as he whose evil works have been dressed up for him by the devil; and who follow their own lusts?					Shall he who followeth the clear teaching of his Lord be as he, the evil of whose doings hath been made to seem good to him, or like those who follow their own lusts?
96	16	47	The description of paradise, which is promised unto the pious: therein are rivers of incorruptible water; and rivers of milk, the taste whereof changeth not; and rivers of wine, pleasant unto those who drink;		Compilation: Prohibition on Drinking Alcohol (no. 1785) by Bahá’u’lláh link	BWC: A wine delectable to those who drink it.		A picture of the Paradise which is promised to the God-fearing! Therein are rivers of water, which corrupt not: rivers of milk, whose taste changeth not: and rivers of wine, delicious to those who quaff it;
96	17	47	and rivers of clarified honey: and therein shall they have plenty of all kinds of fruits; and pardon from their LORD. Shall the man for whom these things are prepared be as he who must dwell forever in hell fire; and will have the boiling water given him to drink, which shall burst their bowels?					And rivers of honey clarified: and therein are all kinds of fruit for them from their Lord! Is this like the lot of those who must dwell for ever in the fire? and shall have draughts of boiling water forced on them which will rend their bowels asunder?
96	18	47	Of the unbelievers there are some who give ear unto thee, until, when they go out from thee, they say, by way of derision, unto those to whom knowledge hath been given,y What hath he said now? These are they whose hearts GOD hath sealed up, and who follow their own lusts:	y i.e., The more learned of Mohammed’s companions, such as Ebn Masúd and Ebn Abbâs.3 3 Jallalo’ddin.				Some of them indeed hearken to thee, until when they go out from thee, they say with sneers to those to whom "the knowledge" hath been given, "What is this he said?" These are they whose hearts God hath sealed up, and who follow their own lusts.
96	19	47	but as to those who are directed, God will grant them a more ample direction, and he will instruct them what to avoid.z	z Or, as the words may also be translated, and he will reward them for their piety.				But as to those who have the guidance, He will increase their guidance, and He will teach them what to fear.
96	20	47	Do the infidels wait for any other than the last hour, that it may come upon them suddenly? Some signs thereof are already come:a and when it shall actually overtake them, how can they then receive admonition?	a As the mission of Mohammed, the splitting of the moon, and the smoke,1 mentioned in the forty-fourth chapter. 1 Idem, al Beidâwi.				For what do the infidels wait, but that the Hour come suddenly on them? Already are its signs come,5 and when it hath come on them indeed, how can they be warned then?	5 The first sign being the mission of Muhammad; the second, the splitting of the moon; the third, the smoke mentioned in Sura xliv. p. 89.
96	21	47	Know therefore, that there is no god but GOD: and ask pardon for thy sin,b and for the true believers, both men and women. GOD knoweth your busy employment in the world, and the place of your abode hereafter.	b Though Mohammed here and elsewhere2 acknowledges himself to be a sinner, yet several Mohammedan doctors pretend he was wholly free from sin, and suppose he is here commanded to ask forgiveness, not that he wanted it, but that he might set an example to his followers: wherefore he used to say of himself, if the tradition be true, I ask pardon of GOD a hundred times a day.3 2 See cap. 48, in the beginning. 3 Jallalo’ddin				Know, then, that there is no god but God: and ask pardon for thy sin, and for believers, both men and women. God knoweth your busy movements, and your final resting-places.
96	22	47	The true believers say, Hath not a Sura been revealed commanding war against the infidels? But when a Sura without any ambiguity is revealed, and war is mentioned therein, thou mayest see those in whose hearts is an infirmity,c look towards thee with the look of one whom death overshadoweth. But obedience would be more eligible for them, and to speak that which is convenient.	c As hypocrisy, cowardice, or instability in their religion.				The believers say, "Oh, would that a Sura were sent down!"6 but when a peremptory Sura is revealed, whose burden is war, thou mayest see the diseased of heart look toward thee, with a look of one on whom the shadows of death have fallen! But better in them would be obedience and becoming language.	6 That is, commanding war against the infidels.
96	23	47	And when the command is firmly established, if they give credit unto GOD, it will be better for them.					And if, when the command for war is issued, they are true to God, it will be assuredly best for them.
96	24	47	Were ye ready, therefore, if ye had been put in authority,d to commit outrages in the earth, and to violate the ties of blood?	d Or, as the words may also be translated, If ye had turned back, and apostatized from your faith.				Were ye not ready, if ye had turned back from Him, to spread disorder in the land, and violate the ties of blood?
96	25	47	These are they whom GOD hath cursed, and hath rendered deaf, and whose eyes he hath blinded.					These are they whom God hath cursed, and made deaf, and blinded their eyes!
96	26	47	Do they not therefore attentively meditate on the Koran? Are there locks upon their hearts?					Will they not then meditate on the Koran? Are locks upon their hearts?
96	27	47	Verily they who turn their backs, after the true direction is made manifest unto them, Satan shall prepare their wickedness for them, and God shall bear with them for a time.					But as to those who return to their errors after "the guidance" hath been made plain to them, Satan shall beguile them, and fill them with his suggestions.
96	28	47	This shall befall them, because they say privately unto those who detest what GOD hath revealed, We will obey you in part of the matter.e But GOD knoweth their secrets.	e i.e., In part of what ye desire of us; by staying at home and not going forth with Mohammed to war, and by private combination against him.4 4 Al Beidâwi.				This–because they say to those who abhor what God hath sent down, "We will comply with you in part of what ye enjoin." But God knoweth their secret reservations.
96	29	47	How therefore will it be with them, when the angels shall cause them to die, and shall strike their faces, and their backs?f	f These words are supposed to allude to the examination of the sepulchre.				But how? When the angels, in causing them to die, shall smite them on the face and back!
96	30	47	This shall they suffer, because they follow that which provoketh GOD to wrath, and are averse to what is well pleasing unto him: and he will render their works vain.					This–because they follow that which angereth God, and abhor what pleaseth Him: therefore will He make their works fruitless.
96	31	47	Do they in whose hearts is an infirmity imagine that GOD will not bring their malice to light?					Think these men of diseased hearts, that God will not bring out their malice to light?
96	32	47	If we pleased, we could surely show them unto thee, and thou shouldest know them by their marks; but thou shalt certainly know them by their perverse pronunciation of their words. GOD knoweth your actions:					If such were our pleasure, we could point them out to thee, and thou surely know them by their tokens: and know them thou shalt, by the strangeness of their words.7 God knoweth your doings.	7 Unintelligible or affected words, applied to the new religion in contempt. See Sura [xci.] ii. 56, p. 343.
96	33	47	and we will try you, until we know those among you who fight valiantly, and who persevere with constancy: and we will try the reports of your behavior.					And we will surely test you, until we know the valiant and the steadfast among you: and we will test the reports of your conduct.
96	34	47	Verily those who believe not, and turn away men from the way of GOD, and make opposition against the apostle,g after the divine direction hath been manifested unto them, shall not hurt GOD at all; but he shall make their works to perish.	g These were the tribes of Koreidha and al Nadir; or those who distributed provision to the army of the Koreish at Bedr.1 1 Al Beidâwi. See cap. 8, p. 129, note y.				Verily they who believe not, and turn others from the way of God, and separate from the Apostle after that "the guidance" hath been clearly shewn them, shall in no way injure God: but their works shall he bring to nought.
96	35	47	O true believers, obey GOD; and obey the apostle: and render not your works of no effect.					Believers! obey God and the Apostle: and render not your works vain.
96	36	47	Verily those who believe not, and who turn away men from the way of GOD, and then die, being unbelievers, GOD will by no means forgive.					Verily those who believe not, and who pervert others from the way of God, and then die in unbelief, God will not forgive.
96	37	47	Faint not therefore, neither invite your enemies to peace, while ye are the superior: for GOD is with you, and will not defraud you of the merit of your works.					Be not fainthearted then; and invite not the infidels to peace when ye have the upper hand: for God is with you, and will not defraud you of the recompense of your works.
96	38	47	Verily this present life is only a play and a vain amusement; but if ye believe, and fear God, he will give you your rewards. He doth not require of you your whole substance:					Surely this present life is only a play, and pastime! but if ye believe, fear God; He will give you your rewards: but He will not ask all your riches of you.
96	39	47	if he should require the whole of you, and earnestly press you, ye would become niggardly, and it would raise your hatred against his apostle.					Should He ask them of you, and urge you, ye would shew yourself niggards: and He would bring your grudges to light.
96	40	47	Behold, ye are those who are invited to expend part of your substance for the support of GOD'S true religion; and there are some of you who are niggardly. But whoever shall be niggardly shall be niggardly towards his own soul: for GOD wanteth nothing, but ye are needy: and if ye turn back, he will substitute another people in your stead, who shall not be like unto you.h	h i.e., In backwardness and aversion to the propagation of the faith. The people here designed to be put in the place of these lukewarm Moslems are generally supposed to be the Persians, there being a tradition that Mohammed, being asked what people they were, at a time when Salmân was sitting by him, clapped his hand on his thigh, and said, This man and his nation. Others, however, are of opinion the Ansârs or the angels are intended in this place.2 2 Idem.				Lo! ye are they, who are called to expend for the cause of God: and some of you are niggards: but whoso is niggardly shall be niggard only to his own loss; for God is the Rich, and ye are the poor: and if ye turn back, He will change you for another people,8 and they shall not be your like!	8 Matt. xxi. 43.
108	0	48
108	0	48
108	0	48	CHAPTER XLVIII.					SURA XLVIII.–THE VICTORY [CVIII.]
108	0	48	ENTITLED, THE VICTORY; REVEALED AT MEDINA.					MEDINA.–29 Verses
108	0	48	IN THE NAME OF THE MOST MERCIFUL GOD.					In the Name of God, the Compassionate, the Merciful
108	1	48	VERILY we have granted thee a manifest victory:i	i This victory, from which the chapter takes its title, according to the most received interpretation, was the taking of the city of Mecca. The passage is said to have been revealed on Mohammed’s return from the expedition of al Hodeibiya, and contains a promise or prediction of this signal success, which happened not till two years after, the preterite tense being therein used, according to the prophetic style, for the future.3 There are some, notwithstanding, who suppose the advantage here intended was the pacification of al Hodeibiya, which is here called a victory, because the Meccans sued for peace, and made a truce there with Mohammed, their breaking of which occasioned the taking of Mecca. Others think the conquest of Khaibar, or the victory over the Greeks at Mûta, &c., to be meant in this place. 3 Al Zamakh., al Beidâwi, &c.	48:1-2 Some Answered Questions (Chapter 44, within pp. 167-171) link	LCB: We have granted Thee a manifest victory,		Verily, We have won for thee an undoubted VICTORY1–	1 This Sura was probably revealed shortly after the peace of Hudaibiya. Ann. Hej. 6. Some commentators, however, understand the Victory of the taking of Mecca two years–later the preterite being used in the prophetic style for the future–others of the taking of Chaibar, or Muta (?), a town of the Roman empire.
108	2	48	that GOD may forgive theek thy preceding and thy subsequent sin,l and may complete his favour on thee, and direct thee in the right way;	k That is to say, that GOD ay give thee an opportunity of deserving forgiveness by eradicating of idolatry, and exalting his true religion, and the delivering of the weak from the hands of the ungodly, &c. l i.e., Whatever thou hast done worthy reprehension; or, thy sins committed as well in the time of ignorance as since. Some expound the words more particularly, and say the preceding or former fault was his lying with his handmaid Mary,1 contrary to his oath; and the latter, his marrying of Zeinab,2 the wife of Zeîd his adopted son.3 1 See cap. 66, and the notes thereon. 2 See cap. 33, and the notes thereon. 3 Al Zamakh.	48:1-2 (cont.) Some Answered Questions (Chapter 44, within pp. 167-171) link	LCB: so that God may forgive Thee Thy preceding and subsequent sin.		In token that God forgiveth thy earlier and later faults, and fulfilleth His goodness to thee, and guideth thee on the right way,
108	3	48	and that GOD may assist thee with a glorious assistance.					And that God succoureth thee with a mighty succour.
108	4	48	It is he who sendeth down secure tranquility into the hearts of the true believers, that they may increase in faith, beyond their former faith; (the hosts of heaven and earth are GOD'S; and GOD is knowing and wise)					He it is who sendeth down a spirit of secure repose into the hearts of the faithful that they might add faith to their faith; (for God's are the armies of the Heavens and of the Earth: and God is Knowing, Wise:)
108	5	48	that he may lead the true believers of both sexes into gardens beneath which rivers flow, to dwell therein forever; and may expiate their evil deeds from them: (this will be great felicity with GOD):					And that He may bring the believing men and the believing women into gardens 'neath whose trees the rivers flow, to dwell therein for ever, and that He may cancel their evil deeds: for this is the great bliss with God:
108	6	48	and that he may punish the hypocritical men, and the hypocritical women, and the idolaters, and the idolatresses, who conceive an ill opinion of GOD. They shall experience a turn of evil fortune: and GOD shall be angry with them, and shall curse them, and hath prepared hell for them; and ill journey shall it be thither!					And that He may punish the hypocritical men and the hypocritical women, and the men and women who join other gods with God, and think evil thoughts of Him. Theirs shall be a round of evil; and God is angry with them and curseth them, and hath prepared Hell for them: and, an evil journey thither!
108	7	48	Unto GOD belong the hosts of heaven and earth; and GOD is mighty and wise.					The armies of the Heavens and of the Earth are God's, and God is Mighty, Wise!
108	8	48	Verily we have sent thee to be a witness, and a bearer of good tidings, and a denouncer of threats;					Verily, we have sent thee to be a witness and a herald of good (an announcer), and a warner,
108	9	48	that ye may believe in GOD, and his apostle; and may assist him, and revere him, and praise him morning and evening.					That ye may believe on God and on His Apostle; and may assist Him, and honour Him, and praise him, morning and evening.
108	10	48	Verily they who swear fealtym unto thee, swear fealty unto GOD: the hand of GOD is over their hands.n Whoever shall violate his oath, will violate the same to the hurt only of his own soul: but whoever shall perform that which he hath covenanted with GOD, he will surely give him a great reward.	m The original word signifies publicly to acknowledge or inaugurate a prince, by swearing fidelity and obedience to him. n That is, he beholdeth from above, and is witness to the solemnity of your giving your faith to his apostle, and will reward you for it.4 The expression alludes to the manner of their plighting their faith on these occasions. 4 Jallalo’ddin.	Kitáb-i-Íqán, part II, paragraph 196, p. 179 link Kitáb-i-Íqán, part II, paragraph 147, p. 136 link	In truth, they who plighted fealty unto thee, really plighted that fealty unto God. The hand of God is above their hands.		In truth, they who plighted fealty to thee, really plighted that fealty to God: the hand of God was over their hands! Whoever, therefore, shall break his oath shall only break it to his own hurt; but whoever shall be true to his engagement with God, He will give him a great reward.
108	11	48	The Arabs of the desert who were left behindo will say unto thee, Our substance and our families employed us, so that we went not forth with thee to war; wherefore, ask pardon for us. They speak that with their tongues, which is not in their hearts. Answer, Who shall be able to obtain for you anything from GOD to the contrary, if he is pleased to afflict you, or is pleased to be gracious unto you? Yea, verily, GOD is well acquainted with that which ye do.	o These were the tribes of Aslam, Joheinah, Mozeinah, and Ghifâr, who, being summoned to attend Mohammed in the expedition of al Hodeibiya, stayed behind, and excused themselves by saying their families must suffer in their absence, and would be robbed of the little they had (for these tribes were of the poorer Arabs); whereas in reality they wanted firmness in the faith, and courage to face the Koreish.5 5 Idem, al Beidâwi.				The Arabs who took not the field with you,2 will say to thee,3 "We were engaged with our property and our families; therefore ask thou pardon for us." They speak with their tongues what is not in their hearts. SAY: And who can have any power over God in your behalf, whether he will you some loss, or whether he will you an advantage? Yes, God is acquainted with your doings.	2 Lit. were left behind. 3 On the return to Medina. See Weil's Leben M. p. 173 (n.).
108	12	48	Truly ye imagined that the apostle and the true believers would never return to their families: and this was prepared in your hearts: but ye imagined an evil imagination; and ye are a corrupt people.					But ye thought that the Apostle and the faithful could never more come back to their families; and your hearts were pleased at this; and ye thought an evil thought of this expedition, and ye became an undone people:
108	13	48	Whoso believeth not in GOD and his apostle, verily we have prepared burning fire for the unbelievers.					For, whoso believeth not in God, and His Apostle. . . . Verily, we have got ready the flame for the Infidels!
108	14	48	Unto GOD belongeth the kingdom of heaven and earth: he forgiveth whom he pleaseth: and he punisheth whom he pleaseth: and GOD is inclined to forgive, and merciful.					And God's is the kingdom of the Heavens and of the Earth: Whom He will He forgiveth, and whom He will He punisheth: and God is Gracious, Merciful!
108	15	48	Those who were left behind will say, when ye go forth to take the spoil,p Suffer us to follow you. They seek to change the word of GOD.q Say, Ye shall by no means follow us: thus hath GOD said heretofore. They will reply, Nay: ye envy us a share of the booty. But they are men of small understanding.	p viz., In the expedition of Khaibar. The prophet returned from al Hodeibiya in Dhu’lhajja, in the sixth year of the Hejra, and stayed at Medina the remainder of that month and the beginning of Moharram, and then set forward against the Jews of Khaibar, with those only who had attended him to Hodeibiya; and having made himself master of the place, and all the castles and strongholds in that territory,1 took spoils to a great value, which he divided among them who were present at that expedition, and none else.2 1 Vide Abulf. Vit. Moh. p. 87, &c. 2 Al Beidâwi. q Which was his promise to those who attended the prophet to al Hodeibiya, that he would make them amends for their missing of the plunder of Mecca at that time by giving them that of Khaibar in lieu thereof. Some think the word here intended, to be that passage in the ninth chapter,3 Ye shall not go forth with me for the future, &c., which yet was plainly revealed long after the taking of Khaibar, on occasion of the expedition of Tabûc.4 3 Page 144. 4 Al Beidâwi.				They who took not the field with you will say, when ye go forth to the spoil to take it, "Let us follow you." Fain would they change the word of God.4 SAY: Ye shall by no means follow us: thus hath God said already. They will say, "Nay, ye are jealous of us." Nay! they are men of little understanding.	4 The law relative to booty, viz. that those who were not at Hudaibiya should have no share in the booty to be obtained from the Jews at Chaibar. Muhammad marched against them in Hej. 7.
108	16	48	Say unto the Arabs of the desert who were left behind, Ye shall be called forth against a mighty and a warlike nation;r ye shall fight against them, or they shall profess Islâm. If ye obey, GOD will give you a glorious reward: but if ye turn back, as ye turned back heretofore, he will chastise you with a grievous chastisement.	r These were Banu Honeifa, who inhabited al Yamâma, and were the followers of Moseilama, Mohammed’s competitor; or any other of those tribes which apostatized from Mohammedism,5 or, as others rather suppose, the Persians or the Greeks.6 5 Idem. 6 Jallalo’ddin.				SAY to those Arabs of the desert, who took not the field, ye shall be called forth against a people of mighty valour. Ye shall do battle with them, or they shall profess Islam. If ye obey, a goodly recompense will God give you; but if ye turn back, as ye turned back aforetime, He will chastise you with a sore chastisement.
108	17	48	It shall be no crime in the blind, neither shall it be a crime in the lame, neither shall it be a crime in the sick, if they go not forth to war: and whoso shall obey GOD and his apostle, he shall lead them into gardens beneath which rivers flow; but whoso shall turn back, he will chastise him with a grievous chastisement.					It shall be no crime on the part of the blind, the lame, or the sick, if they go not to the fight. But whoso shall obey God and His Apostle, he shall bring him into the gardens 'neath which the rivers flow: but whoso shall turn back, He will punish him with a sore punishment.
108	18	48	Now GOD was well pleased with the true believers, when they sware fidelity to thee under the tree;s and he knew that which was in their hearts; wherefore he sent down on them tranquility of mind,t and rewarded them with a speedy victory,u	s Mohammed, when at al Hodeibiya, sent Jawwâs Ebn Omeyya the Khozaïte, to acquaint the Meccans that he was come with a peaceable intention to visit the temple; but they, on some jealousy conceived, refusing to admit him, the prophet sent Othman Ebn Affân, whom they imprisoned, and a report ran that he was slain: whereupon Mohammed called his men about him, and they took an oath to be faithful to him, even to death; during which ceremony he sat under a tree, supposed by some to have been an Egyptian thorn, and by others a kind of lote-tree.7 7 Idem, al Beidâwi. Vide Abulf. Vit. Moh. p. 86. t The original word is Sakînat, of which notice has been taken elsewhere.8 8 In not. ad cap. 2, p. 27. u Namely, the success at Khaibar; or, as some rather imagine, the taking of Mecca, &c.				Well pleased now hath God been with the believers when they plighted fealty to thee under the tree;5 and He knew what was in their hearts: therefore did He send down upon them a spirit of secure repose, and rewarded them with a speedy victory,	5 When the rumour reached Muhammad at Hudaibiya that Othman Ibn Affan, whom he had sent to inform the Meccans that he was merely coming to visit their temple, and with peaceable intentions, had been slain by them.
108	19	48	and many spoils which they took: for GOD is mighty and wise.					And with the rich booty which they took: for God is Mighty, Wise!
108	20	48	GOD promised you many spoils which ye should take; but he have you these by way of earnest; and he restrained the hands of men from you:x that the same may be a sign unto the true believers; and that he may guide you into the right way.	x i.e., The hands of those of Khaibar, or of their successors of the tribes of Asad and Ghatfân, or of the inhabitants of Mecca, by the pacification of al Hodeibiya.1 1 Al Beidâwi.				God promised you the taking of a rich booty6 and sped it to you; and He withheld men's hands from you, for a sign to the faithful, and that He might guide you along the right way:–	6 At Chaibar.
108	21	48	And he also promiseth you other spoils, which ye have not yet been able to take: but now hath GOD encompassed them for you; and GOD is almighty.					And other booty, over which ye have not yet had power: but now hath God compassed them for you; for God is over all things Potent.
108	22	48	If the unbelieving Meccans had fought against you, verily they had turned their backs; and they would not have found a patron or protector:					If the Infidels shall fight against you, they shall assuredly turn their backs; then, neither protector nor helper shall they find!
108	23	48	according to the ordinance of GOD, which hath been put in execution heretofore against opposers of the prophets; for thou shalt not find any change in the ordinance of GOD.		Gems of Divine Mysteries, p. 32, paragraph 42 link	BWC: No change canst thou find in God's mode of dealing		Such is God's method carried into effect of old; no change canst thou find in God's mode of dealing.
108	24	48	It was he who restrained their hands from you, and your hands from them, in the valley of Mecca; after that he had given you the victory over them:y and GOD saw that which ye did.	y Jallalo’ddin says that fourscore of the infidels came privately to Mohammed’s camp at al Hodeibiya, with an intent to surprise some of his men, but were taken and brought before the prophet, who pardoned them and ordered them to be set at liberty; and this generous action was the occasion of the truce struck up by the Koreish with Mohammed; for thereupon they sent Sohail Ebn Amru and some others (and not Arwa Ebn Masúd, as is said by mistake in another place,2 for his errand was an actual defiance) to treat for peace. Al Beidâwi explains the passage by another story, telling us that Acrema Ebn Abi Jahl marching from Mecca at the head of five hundred men to al Hodeibiya, Mohammed sent against him Khâled Ebn al Walîd with a detachment, who drove the infidels back to the innermost part of Mecca (as the word here translated valley properly signifies), and then left them, out of respect to the place. 2 Prelim. Disc. Sect. II. p. 41.				And He it was who held their hands from you and your hands from them in the valley of Mecca,7 after that He had given you the victory over them: for God saw what ye did.	7 The valley of Mecca may mean Hudaibiya. But the commentators explain this verse of different events. It probably, however, refers to the 50 (according to Djalalein 80) prisoners whom Muhammad dismissed freely at Hudaibiya.
108	25	48	These are they who believed not, and hindered you from visiting the holy temple, and also hindered the offering being detained, that it should not arrive at the place where it ought to be sacrificed.z Had it not been that ye might have trampled on divers true believers, both men and women, whom ye know not, being promiscuously assembled with the infidels, and that a crime might therefore have lighted on you on their account, without your knowledge, he had not restrained your hands from them: but this was done, that GOD might lead whom he pleased into his mercy. If they had been distinguished from one another, we had surely chastised such of them as believed not, with a severe chastisement.	z Mohammed’s intent, in the expedition of al Hodeibiya, being only to visit the temple of Mecca in a peaceable manner, and to offer a sacrifice in the valley of Mina, according to the established rites, he carried beasts with him for that purpose; but was not permitted by the Koreish either to enter the temple or to go to Mina.				These are they who believed not, and kept you away from the sacred Mosque, as well as the offering which was prevented from reaching the place of sacrifice. And had it not been that ye would have trodden down believers, both men and women, whom ye knew not, so that a crime might have lighted on you without your knowledge on their account, and that God would bring whom He will within His mercy, this would have been otherwise ordered. Had they been apart,8 we had surely punished such of them as believed not, with a sore punishment.	8 Had the believers been separate from the infidels.
108	26	48	When the unbelievers had put in their hearts an affected preciseness, the preciseness of ignorance, and GOD sent down his tranquility on his apostle and on the true believers;a and firmly fixed in them the word of piety,b and they were the most worthy of the same, and the most deserving thereof: for GOD knoweth all things.	a This passage was occasioned by the stiffness of Sohail and his companions in wording the treaty concluded with Mohammed; for when the prophet ordered Ali to begin with the form, In the name of the most merciful GOD, they objected to it, and insisted that he should begin with this: In thy name, O GOD; which Mohammed submitted to, and proceeded to dictate, These are the conditions on which Mohammed, the apostle of GOD, has made peace with those of Mecca; to this Sohail again objected, saying, If we had acknowledged thee to be the apostle of GOD, we had not given thee any opposition; whereupon Mohammed ordered Ali to write as Sohail desired, These are the conditions which Mohammed, the son of Abdallah, &c. But the Moslems were so disgusted thereat, that they were on the point of breaking off the treaty, and had fallen on the Meccans, had not GOD appeased and calmed their minds, as it follows in the text.3 The terms of this pacification were that there should be a truce for ten years; that any person might enter into league either with Mohammed or with the Koreish, as he should think fit; and that Mohammed should have the liberty to visit the temple of Mecca the next year for three days.4 3 Al Beidâwi. Vide Abulf. Vit. Moh. p. 87. 4 Idem. b i.e., The Mohammedan profession of faith; or the Bismillah, and the words, Mohammed, the apostle of GOD, which were rejected by the infidels.				When the unbelievers had fostered rage in their hearts–the rage of ignorance (of heathens)–God sent down His peace on His Apostle and on the faithful, and stablished in them the word of piety, for they were most worthy and deserving of it: and God knoweth all things.
108	27	48	Now hath GOD in truth verified unto his apostle the vision,c wherein he said, Ye shall surely enter the holy temple of Mecca, if GOD please, in full security; having your heads shaved, and your hair cut:d ye shall not fear: for God knoweth that which ye know not; and he hath appointed you, besides this, a speedy victory.e	c Or dream which Mohammed had at Medina before he set out for al Hodeibiya; wherein he dreamed that he and his companions entered Mecca in security, with their heads shaven and their hair cut. This dream being imparted by the prophet to his followers, occasioned a great deal of joy among them, and they supposed it would be fulfilled that same year; but when they saw the truce concluded, which frustrated their expectation for that time, they were deeply concerned; whereupon this passage was revealed for their consolation, confirming the vision, which was not to be fulfilled till the year after, when Mohammed performed the visitation distinguished by the addition of al Kadâ, or completion, because he then completed the visitation of the former year, when the Koreish not permitting him to enter Mecca, he was obliged to kill his victims, and to shave himself at al Hodeibiya.5 5 Al Beidâwi, Jallalo’ddin. Vide Abulf. Vit. Moh. p. 84, 87. d i.e., Some being shaved, and others having only their hair cut. e viz., The taking of Khaibar.				Now hath God in truth made good to His Apostle the dream9 in which he said, "Ye shall surely enter the sacred Mosque, if God will, in full security, having your heads shaved and your hair cut: ye shall not fear; for He knoweth what ye know not; and He hath ordained you, beside this, a speedy victory."	9 This dream Muhammad had at Medina, before he set out for al Hudaibiya. His followers expected its fulfilment within the year, but when the truce frustrated their hopes, this verse was revealed to pacify them.
108	28	48	It is he who hath sent his apostle with the direction, and the religion of truth; that he may exalt the same above every religion: and GOD is a sufficient witness hereof.		The Secret of Divine Civilization, p. 41 link	MG: that He may make it victorious over every other religion		It is He who hath sent His Apostle with "the Guidance," and the religion of truth, that He may exalt it above every religion. And enough for thee is this testimony on the part of God.
108	29	48	Mohammed is the apostle of GOD: and those who are with him are fierce against the unbelievers, but compassionate towards one another. Thou mayest see them bowing down, prostrate, seeking a recompense from GOD, and his good-will. Their signs are in their faces, being marks of frequent prostration. This is their description in the pentateuch, and their description in the gospel: they are as seed which putteth forth its stalk and strengtheneth it, and swelleth in the ear, and riseth upon its stem; giving delight unto the sower. Such are the Moslems described to be: that the infidels may swell with indignation at them. GOD hath promised unto such of them as believe, and do good works, pardon and a great reward.					Muhammad is the Apostle of God; and his comrades are vehement against the infidels, but full of tenderness among themselves. Thou mayst see them bowing down, prostrating themselves, imploring favours from God, and His acceptance. Their tokens10 are on their faces, the marks of their prostrations. This is their picture in the Law, and their picture in the Evangel:11 they are as the seed which putteth forth its stalk; then strengtheneth it, and it groweth stout, and riseth upon its stem,12 rejoicing the husbandman–that the infidels may be wrathful at them. To such of them as believe and do the things that are right, hath God promised forgiveness and a noble recompense.	10 Dust from the pavement. The Muhammadans who say their prayers on carpets often place little bricks before them which they touch in prostration with their forehead. 11 Comp. Mark iv. 28. 12 Lit. legs.
112	0	49
112	0	49
112	0	49	CHAPTER XLIX.					SURA XLIX.–THE APARTMENTS [CXII.]
112	0	49	ENTITLED, THE INNER APARTMENTS; REVEALED AT MEDINA.					MEDINA.–18 Verses
112	0	49	IN THE NAME OF THE MOST MERCIFUL GOD.					In the Name of God, the Compassionate, the Merciful
112	1	49	O TRUE believers, anticipate not any matter in the sight of GOD and his apostle:f and fear GOD; for GOD both heareth and knoweth.	f That is, do not presume to give your own decision in any case, before ye have received the judgment of GOD and his apostle.				O BELIEVERS! enter not upon any affair ere God and His Apostle1 permit you; and fear ye God: for God Heareth, Knoweth.2	1 Or anticipate not, take not the lead of God and His Apostle. 2 All the ancient Interpreters (as His. 933 ff., Ibn Sa'd. 320, Tab. Agâní. 116 f.–comp. also Weil 244 ff., Caussin, iii. 271) refer from 1-5 to the disrespectful demeanour, in Muhammad's presence, of the envoys of the Banu Tamim in Hej. 9 or 10.
112	2	49	O true believers, raise not your voices above the voice of the prophet;g neither speak loud unto him in discourse, as ye speak loud unto one another, lest your works become vain, and ye perceive it not.	g This verse is said to have been occasioned by a dispute between Abu Becr and Omar, concerning the appointing of a governor of a certain place; in which they raised their voices so high, in the presence of the apostle, that it was thought proper to forbid such indecencies for the future.1 1 Jallal.				O Believers! raise not your voices above the voice of the Prophet, neither speak loud to him as ye speak loud one to another, lest your works come to nought, and ye unaware of it.
112	3	49	Verily they who lower their voices in the presence of the apostle of GOD are those whose hearts GOD hath disposed unto piety: they shall obtain pardon, and a great reward.					They who lower their voices in the presence of the Apostle of God, are the persons whose hearts God hath inclined to piety. Forgiveness shall be theirs and a rich reward.
112	4	49	As to those who call unto thee from without the inner apartments;h the greater part of them do not understand the respect due to thee.	h These, they say, were Oyeyna Ebn Osein, and al Akrá Ebn Hâbes; who wanting to speak with Mohammed, when he was sleeping at noon in his women’s apartment, had the rudeness to call out several times, Mohammed, come forth to us.2 2 Al Beidâwi.				They who call out to thee while thou art within3 thine APARTMENTS, have most of them no right perception of what is due to thee.	3 Lit. from without.
112	5	49	If they wait with patience, until thou come forth unto them, it will certainly be better for them: but GOD is inclined to forgive, and merciful.					But if they wait patiently till thou come forth to them, it were far better for them. But God is Indulgent, Merciful.
112	6	49	O true believers, if a wicked man come unto you with a tale, inquire strictly into the truth thereof; lest ye hurt people through ignorance, and afterwards repent of what ye have done;i	i This passage was occasioned, it is said, by the following accident. Al Walid Ebn Okba being sent by Mohammed to collect the alms from the tribe of al Mostalek, when he saw them come out to meet him in great numbers, grew apprehensive they designed him some mischief, because of past enmity between him and them in the time of ignorance, and immediately turned back, and told the prophet they refused to pay their alms, and attempted to kill him; upon which Mohammed was thinking to reduce them by force: but on sending Khâled Ebn al Walîd to them, he found his former messenger had wronged them, and that they continued in their obedience.3 3 Idem, Jallal.	Summons of the Lord of Hosts (Súriy-Haykal, paragraph 229) link Summons of the Lord of Hosts (Súriy-i-Mulúk, paragraph 34) link A Traveler’s Narrative, p. 69 link	Shoghi Effendi in The Dawn-Breakers: If any bad man come unto you with news, clear up the matter at once, lest through ignorance ye harm others, and be speedily constrained to repent of what ye have done. BWC: O ye who believe! If a wicked man come to you with news, clear it up at once, lest through ignorance ye harm others, and afterward repent of what ye have done. BWC: If a wicked man come to you with news, clear it up at once EGB: O ye who believe, if there come unto you a sinner with a message, then discriminate, lest you fall upon a people in ignorance and on the morrow repent of what ye have done.	The Dawn-Breakers, Chapter VIII, p. 150 link	O Believers! if any bad man4 come to you with news, clear it up at once, lest through ignorance ye harm others, and speedily have to repent of what ye have done.	4 The commentators mentioned in the last note, as well as others, explain this verse of Al Walid ben Uqba, who had brought a false report of the refusal of the Banu'lmustaliq to pay certain alms which Muhammad had sent him to demand. This Al Walid became governor of Kufa under Othman. He probably was never really converted to Islam.
112	7	49	and know that the apostle of GOD is among you: if he should obey you in many things, ye would certainly be guilty of a crime, in leading him into a mistake. But GOD hath made the faith amiable unto you, and hath prepared the same in your hearts; and hath rendered infidelity, and iniquity, and disobedience hateful unto you. These are they who walk in the right way;					And know that an Apostle of God is among you! should he give way to you in many matters ye would certainly become guilty of a crime. But God hath endeared the faith to you, and hath given it favour in your hearts, and hath made unbelief, and wickedness, and disobedience hateful to you. Such are they who pursue a right course.
112	8	49	through mercy from GOD, and grace: and GOD is knowing, and wise.					Through the bounty and grace which is from God: and God is Knowing, Wise.
112	9	49	If two parties of the believers contend with one another, do ye endeavor to compose the matter between them: and if the one of them offer an insult unto the other, fight against that party which offered the insult, until they return unto the judgment of GOD; and if they do return, make peace between them with equity: and act with justice; for GOD loveth those who act justly.k	k This verse is supposed to have been occasioned by a fray which happened between the tribes of al Aws and al Khazraj. Some relate that the prophet one day riding on an ass, as he passed near Abdallah Ebn Obba, the ass chanced to stale, at which Ebn Obba stopped his nose; and Ebn Rawâha said to him, By GOD, the piss of his ass smells sweeter than thy musk: whereupon a quarrel ensued between their followers, and they came to blows, though they struck one another only with their hands and slippers, or with palm-branches.4 4 Idem				If two bodies of the faithful are at war, then make ye peace between them:5 and if the one of them wrong the other, fight against that party which doth the wrong, until they come back to the precepts of God: if they come back, make peace between them with fairness, and act impartially; God loveth those who act with impartiality.	5 Upon this passage 91-2, die Muslimen, says Nöldeke, verschiedene Geschichten erzählen, so dass sich Nichts sicher bestimmen Iässt, p. 164. This remark applies to the great mass of Muhammadan comment.
112	10	49	Verily the true believers are brethren; wherefore reconcile your brethren; and fear GOD, that ye may obtain mercy.					Only the faithful are brethren; wherefore make peace between your brethren; and fear God, that ye may obtain mercy.
112	11	49	O true believers, let not men laugh other men to scorn; who peradventure may be better than themselves: neither let women laugh other women to scorn; who may possibly be better than themselves. Neither defame one another; nor call one another by opprobrious appellations. An ill name it is to be charged with wickedness, after having embraced the faith: and whoso repenteth not, they will be the unjust doers.l	l It is said that this verse was revealed on account of Safiya Bint Hoyai, one of the prophet’s wives; who came to her husband and complained that the women said to her, O thou Jewess, the daughter of a Jew and of a Jewess: to which he answered, Canst thou not say, Aaron is my father, and Moses is my uncle, and Mohammed is my husband?5 5 Al Beidâwi. See Prid. Life of Mahom. p. 111, &c.				O Believers! let not men laugh men to scorn who haply may be better than themselves; neither let women laugh women to scorn who may haply be better than themselves!6 Neither defame one another, nor call one another by nicknames. Bad is it to be called wicked after having professed the faith:7 and whoso repent not of this are doers of wrong.	6 Said to refer to Safia, one of Muhammad's wives. who had been taunted by his other wives with being a Jewess. 7 Lit. Bad the name, wickedness, after faith.
112	12	49	O true believers, carefully avoid entertaining a suspicion of another: for some suspicions are a crime. Inquire not too curiously into other men's failings: neither let the one of you speak ill of another in his absence. Would any of you desire to eat the flesh of his dead brother? Surely ye would abhor it. And fear GOD; for GOD is easy to be reconciled, and merciful.					O Believers! avoid frequent suspicions, for some suspicions are a crime; and pry not: neither let the one of you traduce another in his absence. Would any one of you like to eat the flesh of his dead brother? Surely ye would loathe it. And fear ye God: for God is Ready to turn, Merciful.
112	13	49	O men, verily we have created you of a male and a female; and we have distributed you into nations and tribes, that ye might know one another. Verily the most honourable of you, in the sight of GOD, is the most pious of you: and GOD is wise and knowing.		Compilation on Women (V. Fostering the Development of Women, quotation 96, by ‘Abdu’l-Bahá) link	BWC: Verily the most honoured in the sight of God is the most virtuous amongst you		O men! verily, we have created you of a male and a female; and we have divided you into peoples and tribes that ye might have knowledge one of another. Truly, the most worthy of honour in the sight of God is he who feareth Him most.8 Verily, God is Knowing, Cognisant.	8 That is, not the most nobly born, like the Koreisch. This verse is said to have been revealed in Mecca on the day of its conquest. See Weil, Leben, p.372, and n.
112	14	49	The Arabs of the desertm say, We believe. Answer, Ye do by no means believe; but say, We have embraced Islâm:n for the faith hath not yet entered into your hearts. If ye obey GOD and his apostle, he will not defraud you of any part of the merit of your works: for GOD is inclined to forgive, and merciful.	m These were certain of the tribe of Asad, who came to Medina in a year of scarcity, and having professed Mohammedism, told the prophet that they had brought all their goods and their families, and would not oppose him, as some other tribes had done: and this they said to obtain a part of the alms, and to upbraid him with their having embraced his religion and party.6 6 Idem. n That is, Ye are not sincere believers, but outward professors only of the true religion.				The Arabs of the desert9 say, "We believe." Say thou: Ye believe not; but rather say, "We profess Islam;" for the faith hath not yet found its way into your hearts. But if ye obey God and His Apostle, he will not allow you to lose any of your actions: for God is Indulgent, Merciful.	9 The Banû Asad had come to Medina in a year of famine to seek support for themselves and families, and made profession of Islamism. Beidh.–Thus, also Ibn Sad. Tabari. Wah.
112	15	49	Verily the true believers are those only who believe in GOD and his apostle, and afterwards doubt not; and who employ their substance and their persons in the defence of GOD'S true religion: these are they who speak sincerely.					The true believers are those only who believe in God and His Apostle, and afterwards doubt not; and who contend with their substance and their persons on the path of God. These are the sincere.
112	16	49	Say, Will ye inform GOD concerning your religion?o But GOD knoweth whatever is in heaven and in earth: for GOD is omniscient.	o i.e., Will ye pretend to deceive him, by saying ye are true believers?				SAY: Will ye teach God about your religion? when God knoweth whatever is in the Heavens and on the Earth: yea, God hath knowledge of all things.
112	17	49	They upbraid thee that they have embraced Islâm. Answer, Upbraid me not with your having embraced Islâm: rather GOD upbraideth you, that he hath directed you to the faith;p if ye speak sincerely.	p The obligation being not on GOD’S side, but on yours, for that he has favoured you so far as to guide you into the true faith, if ye are sincere believers.				They taunt thee with their having embraced Islam.10 SAY: Taunt me not with your having embraced Islam: God rather taunteth you with His having guided you to the faith: acknowledge this if ye are sincere.	10 As if by so doing they had conferred a favour on the Prophet.
112	18	49	Verily GOD knoweth the secrets of heaven and earth: and GOD beholdeth that which ye do.					Verily, God knoweth the secrets of the Heavens and of the Earth: and God beholdeth what ye do.
54	0	50
54	0	50
54	0	50	CHAPTER L.					SURA L.–KAF [LIV.]
54	0	50	ENTITLED, K; REVEALED AT MECCA.					MECCA.–45 Verses
54	0	50	IN THE NAME OF THE MOST MERCIFUL GOD.					In the Name of God, the Compassionate, the Merciful.
54	1	50	K.q BY the glorious Koran:	q Some imagine that this letter is designed to express the mountain Kâf, which several eastern writers fancy encompass the whole world.1 Others say it stands for Kada al amr, i.e., The matter is decreed, viz., the chastisement of the infidels.2 See the Prelim. Disc. Sect. III. p. 46, &c. 1 Vide D’Herbel. Bibl. Orient. Art. Caf. 2 Al Beidâwi. Jallalo’ddin.				Kaf1. By the glorious Koran:	1 See Sura lxviii. I, p. 32.
54	2	50	verily they wonder that a preacher from among themselves is come unto them; and the unbelievers say, This is a wonderful thing:					They marvel forsooth that one of themselves hath come to them charged with warnings. "This," say the infidels, "is a marvellous thing:
54	3	50	after we shall be dead, and become dust, shall we return to life?					What! when dead and turned to dust shall we. . . .? Far off is such a return as this?"
54	4	50	This is a return remote from thought. Now we know what the earth consumeth of them; and with us is a book which keepeth an account thereof.					Now know we what the earth consumeth of them, and with us is a Book in which account is kept.
54	5	50	But they charge falsehood on the truth, after it hath come unto them: wherefore they are plunged in a confused business.r	r Not knowing what certainly to affirm of the Korân; calling it sometimes a piece of poetry, at other times a piece of sorcery, and at other times a piece of divination, &c.				But they have treated the truth which hath come to them as falsehood; perplexed therefore is their state.
54	6	50	Do they not look up to the heaven above them, and consider how we have raised it and adorned it; and that there are no flaws therein?					Will they not look up to the heaven above them, and consider how we have reared it and decked it forth, and that there are no flaws therein?
54	7	50	We have also spread forth the earth, and thrown thereon mountains firmly rooted:s and we caused every beautiful kind of vegetables to spring up therein;	s See chapter 16, p. 196, and chapter 31, p. 307.				And as to the earth, we have spread it out, and have thrown the mountains upon it, and have caused an upgrowth in it of all beauteous kinds of plants,
54	8	50	for a subject of meditation, and an admonition unto every man who turneth unto us.					For insight and admonition to every servant who loveth to turn to God:
54	9	50	And we send down rain as a blessing from heaven, whereby we cause gardens to spring forth, and the grain of harvest,					And we send down the rain from Heaven with its blessings, by which we cause gardens to spring forth and the grain of harvest,
54	10	50	and tall palm-trees having branches laden with dates hanging one above another,					And the tall palm trees with date-bearing branches one above the other
54	11	50	as a provision for mankind; and we thereby quicken a dead country: so shall be the coming forth of the dead from their graves.					For man's nourishment: And life give we thereby to a dead country. So also shall be the resurrection.
54	12	50	The people of Noah, and those who dwelt at Al Rass,t and Thamud,	t See chapter 25, p. 273.				Ere the days of these (Meccans) the people of Noah, and the men of Rass2 and Themoud, treated their prophets as impostors:	2 See [lxvi.] xxv. 40.
54	13	50	and Ad, and Pharaoh, accused the prophets of imposture before the Meccans; and also the brethren of Lot, and the inhabitants of the wood near Midian, and the people of Tobba:u all these accused the apostles of imposture; wherefore the judgments which I threatened were justly inflicted on them.	u See chapter 44, p. 368.				And Ad and Pharaoh, and the brethren of Lot and the dwellers in the forest, and the people of Tobba,3 all gave the lie to their prophets: justly, therefore, were the menaces inflicted.	3 See xliv. 36, p. 90.
54	14	50	Is our power exhausted by the first creation? Yea; they are in a perplexity, because of a new creation which is foretold them, namely the raising of the dead.		Kitáb-i-Íqán, part II, paragraph 121, p. 115 link	Are We wearied out with the first creation? Yet are they in doubt with regard to a new creation!		Are we wearied out with the first creation? Yet are they in doubt with regard to a new creation!4	4 The Resurrection.
54	15	50	We created man, and we know what his soul whispereth within him; and we are nearer unto him than his jugular vein.					We created man: and we know what his soul whispereth to him, and we are closer to him than his neck-vein.
54	16	50	When the two angels deputed to take account of a man's behavior, take an account thereof; one sitting on the right hand, and the other on the left:					When the two angels charged with taking account shall take it, one sitting on the right hand, the other on the left:
54	17	50	he uttereth not a word, but there is with him a watcher, ready to note it.x	x The intent of the passage is to exalt the omniscience of GOD, who wants not the information of the guardian angels, though he has thought fit, in his wisdom, to give them that employment; for if they are so exact as to write down every word which falls from a man’s mouth, how can we hope to escape the observation of him who sees our inmost thoughts? The Mohammedans have a tradition that the angel who notes a man’s good actions has the command over him who notes his evil actions; and that when a man does a good action, the angel of the right hand writes it down ten times, and when he commits an ill action, the same angel says to the angel of the left hand, Forbear setting it down for seven hours; peradventure he may pray, or may ask pardon.1 1 Al Beidâwi.				Not a word doth he utter, but there is a watcher with him ready to note it down:
54	18	50	And the agony of death shall come in truth: this, O man, is what thou soughtest to avoid.					And the stupor of certain death cometh upon him: "This is what thou wouldst have shunned"–
54	19	50	And the trumpet shall sound: this will be the day which hath been threatened.		50:19-20 Kitáb-i-Íqán, part II, paragraph 122, p. 116 link Memorials of the Faithful (within pp. 191-204, Táhirih) link	And there was a blast on the trumpet,--lo! it is the threatened Day!		And there shall be a blast on the trumpet,–it is the threatened day!
54	20	50	And every soul shall come; and therewith shall be a driver and a witness.y	y i.e., Two angels, one acting as a sergeant, to bring every person before the tribunal; and the other prepared as a witness, to testify either for or against him. Some say the former will be the guardian angel who took down his evil actions, and the other the angel who took down his good actions.2 2 Idem.	50:19-20 (cont.) Kitáb-i-Íqán, part II, paragraph 122, p. 116 link	And every soul is summoned to a reckoning,--with him an impeller and a witness.		And every soul shall come,–an angel with it urging it along, and an angel to witness against it5–	5 Lit. a driver and a witness.
54	21	50	And the former shall say unto the unbeliever, Thou wast negligent heretofore of this day: but we have removed thy veil from off thee; and thy sight is become piercing this day.		The Seven Valleys (Valley of Contentment, within pp. 29-31) link	cf. MG: And we have made thy sight sharp in this day.		Saith he, "Of this day didst thou live in heedlessness: but we have taken off thy veil from thee, and thy sight is becoming sharp this day."
54	22	50	And his companions shall say, This is what is ready with me to be attested.					And he who is at this side6 shall say, "This is what I am prepared with against thee."	6 The Satan who is chained to him. Sura [lxxi.] xli. 24.
54	23	50	And God shall say, Cast into hell every unbeliever, and perverse person,					And God will say, "Cast into Hell, ye twain, every infidel, every hardened one,
54	24	50	and every one who forbade good, and every transgressor, and doubter of the faith,					The hinderer of the good, the transgressor, the doubter,
54	25	50	who set up another god with the true GOD; and cast him into a grievous torment.					Who set up other gods with God. Cast ye him into the fierce torment."
54	26	50	His companionz shall say, O LORD, I did not seduce him; but he was in a wide error.a	z viz., The devil which shall be chained to him. a This will be the answer of the devil, whom the wicked person will accuse as his seducer; for the devil has no power over a man to cause him to do evil, any otherwise than by suggesting what is agreeable to his corrupt inclinations.3 3 See cap. 14, p. 188, &c.				He who is at his side shall say, "O our Lord! I led him not astray, yet was he in an error wide of truth."
54	27	50	God shall say, Wrangle not in my presence: since I threatened you beforehand with the torments which ye now see prepared for you.					He shall say, "Wrangle not in my presence. I had plied you beforehand with menaces:
54	28	50	The sentence is not changed with me: neither do I treat my servants unjustly.					My doom changeth not, and I am not unjust to man."
54	29	50	On that day we will say unto hell, Art thou full? and it shall answer, Is there yet any addition?b	b i.e., Are there yet any more condemned to this place, or is my space to be enlarged and rendered more capacious to receive them? The commentators suppose hell will be quite filled at the day of judgment, according to that repeated expression in the Korân, Verily I will fill hell with you, &c.	The Seven Valleys (The Valley of Love, within pp. 8-11) link Gems of Divine Mysteries, p. 78, paragraph 117 link	MG: Is there yet any more? BWC: Is there yet any more?		On that day will we cry to Hell, "Art thou full?" And it shall say, "Are there more?"7	7 Lit. is there any addition? which some explain as if Hell enquired whether, being already full, any addition could be made to its size. Comp. Prov. xxx. 15, and Othioth Derabbi Akiba, 8, 1: "That the Prince of Hell saith daily, Give me food enough, is clear from what is said (Is. v. 14). Therefore Shaol hath enlarged herself, and opened her mouth without measure, etc."
54	30	50	And paradise shall be brought near unto the pious;					And not far from thence shall Paradise be brought near unto the Pious:
54	31	50	and it shall be said unto them, This is what ye have been promised; unto every one who turned himself unto God, and kept his commandments;					– "This is what ye have been promised: to every one who hath turned in penitence to God and kept his laws;
54	32	50	who feared the Merciful in secret, and came unto him with a converted heart:					Who hath feared the God of Mercy in secret, and come to him with a contrite heart:
54	33	50	enter the same in peace: this is the day of eternity.					Enter it in peace: this is the day of Eternity."
54	34	50	Therein shall they have whatever they shall desire; and there will be a superabundant addition of bliss with us.c	c See the Prelim. Disc. Sect. IV. p. 78.				There shall they have all that they can desire: and our's will it be to augment their bliss:
54	35	50	How many generations have we destroyed before the Meccans, which were more mighty than they in strength? Pass, therefore, through the regions of the earth, and see whether there be any refuge from our vengeance.					And how many generations have we destroyed ere the days of these (Meccans), mightier than they in strength! Search ye then the land. Is there any escape?
54	36	50	Verily herein is an admonition unto him who hath a heart to understand, or giveth ear, and is present with an attentive mind.					Lo! herein is warning for him who hath a heart, or giveth ear, and is himself an eye-witness.8	8 That is, of the ruins of the destroyed cities, etc.
54	37	50	We created the heavens and the earth, and whatever is between them, in six days, and no weariness affected us.d	d This was revealed in answer to the Jews, who said that GOD rested from his work of creation on the seventh day, and reposed himself on his throne, as one fatigued.1 1 Al Beidâwi, Jallalo’ddin.				We created the heavens and the earth and all that is between them in six days, and no weariness touched us.9	9 This verse is said (by Omar b. Muhammad, Itq. 36, Djelal Eddin, ap. Maracc. and Beidh.) to have been revealed in answer to the Jews who told the Prophet that if God rested on the Sabbath, it was because he was weary. But a connection with verse 14 seems more natural.
54	38	50	Wherefore patiently suffer what they say;e and celebrate the praise of thy LORD before sunrise, and before sunset,					Wherefore put up with what they say, and celebrate the praise of thy Lord before sunrise and before sunset:
54	39	50	and praise him in some part of the night: and perform the additional parts of worship.f	f These are the two inclinations used after the evening prayer, which are not necessary, or of precept, but voluntary, and of supererogation; and may therefore be added, or omitted, indifferently.				And praise Him in the night: and perform the two final prostrations.
54	40	50	And hearken unto the day whereon the crier shall call men to judgment from a near place:g	g That is, from a place whence every creature may equally hear the call. This place, it is supposed, will be the mountain of the temple of Jerusalem, which some fancy to be nigher heaven than any other part of the earth; whence Israfil will sound the trumpet, and Gabriel will make the following proclamation: O ye rotten bones, and torn flesh, and dispersed hairs, GOD commandeth you to be gathered together to judgment.2 2 Idem.				And list for the day whereon the crier shall cry from a place near to every one alike:
54	41	50	the day whereon they shall hear the voice of the trumpet in truth: this will be the day of men's coming forth from their graves:					The day on which men shall in truth hear that shout will be the day of their coming forth from the grave.
54	42	50	we give life, and we cause to die; and unto us shall be the return of all creatures:					Verily, we cause to live, and we cause to die. To us shall all return.
54	43	50	the day whereon the earth shall suddenly cleave in sunder over them. This will be an assembly easy for us to assemble.					On the day when the earth shall swiftly cleave asunder over the dead, will this gathering be easy to Us.
54	44	50	We well know what the unbelievers say; and thou art not sent to compel them forcibly to the faith.					We know best what the infidels say: and thou art not to compel them.
54	45	50	Wherefore warn, by the Koran, him who feareth my threatening.					Warn then by the Koran those who fear my menace.
43	0	51
43	0	51
43	0	51	CHAPTER LI.					SURA LI.–THE SCATTERING [XLIII.]
43	0	51	ENTITLED, THE DISPERSING; REVEALED AT MECCA.					MECCA.–60 Verses
43	0	51	IN THE NAME OF THE MOST MERCIFUL GOD.					In the Name of God, the Compassionate, the Merciful
43	1	51	BY the winds dispersing and scattering the dust;h	h Or, by the women who bring forth or scatter children, &c.				By the clouds1 which scatter with SCATTERING,	1 Lit. (I swear) by those which scatter (i.e., the rain) with a scattering, (2) and by those which carry a burden, (3) and by those which run lightly, (4) and by those which divide a matter, or by command. The participles are all in the feminine: hence some interpret verse 1 of winds; verse 2 of clouds; verse 3 of ships; verse 4 of angels.
43	2	51	and by the clouds bearing a load of rain;i	i Or, by the women bearing a burden in their womb, or the winds bearing the clouds, &c.				And those which bear their load,
43	3	51	by the ships running swiftly in the sea;k	k Or, by the winds passing swiftly in the air, or the stars moving swiftly in their courses, &c.				And by those which speed lightly along,
43	4	51	and by the angels who distribute things necessary for the support of all creatures;l	l Or, by the winds which distribute the rain, &c.				And those which apportion by command!
43	5	51	verily that wherewith ye are threatened is certainly true;					True, indeed, is that with which ye are threatened,
43	6	51	and the last judgment will surely come.					And lo! the judgment will surely come.2	2 Comp. note at Sura lvi. 1, p. 65.
43	7	51	By the heaven furnished with paths;m	m i.e., The paths or orbs of the stars, or the streaks which appear in the sky like paths, being thin and extended clouds.				By the star-tracked heaven!
43	8	51	ye widely differ in what ye say.n	n Concerning Mohammed, or the Korân, or the resurrection and day of judgment; speaking variously and inconsistently of them.				Ye are discordant in what ye say;
43	9	51	He will be turned aside from the faith, who shall be turned aside by the divine decree.					But whose turneth him from the truth, is turned from it by a divine decree.
43	10	51	Cursed be the liars;					Perish the liars,
43	11	51	who wade in deep waters of ignorance, neglecting their salvation.					Who are bewildered in the depths of ignorance!
43	12	51	They ask, When will the day of judgment come?					They ask, "When this day of judgment?"
43	13	51	On that day shall they be burned in hell fire;					On that day they shall be tormented at the fire.
43	14	51	and it shall be said unto them, Taste your punishment; this is what ye demanded to be hastened.					"Taste ye of this your torment, whose speedy coming ye challenged."
43	15	51	But the pious shall dwell among gardens and fountains,					But the God-fearing shall dwell amid gardens and fountains,
43	16	51	receiving that which their LORD shall give them; because they were righteous doers before this day.					Enjoying what their Lord hath given them, because, aforetime they were well-doers:
43	17	51	They slept but a small part of the night;o	o Spending the greater part in prayer and religious meditation.				But little of the night was it that they slept,
43	18	51	and early in the morning they asked pardon of God:					And at dawn they prayed for pardon,
43	19	51	and a due portion of their wealth was given unto him who asked, and unto him who was forbidden by shame to ask.					And gave due share of their wealth to the suppliant and the outcast.
43	20	51	There are signs of the divine power and goodness in the earth, unto men of sound understanding;					On Earth are signs for men of firm belief,
43	21	51	and also in your own selves: will ye not therefore consider?		Kitáb-i-Íqán, part II, paragraph 107, p. 101 link	And also in your own selves: will ye not then behold the signs of God?		And also in your own selves: Will ye not then behold them?
43	22	51	Your sustenance is in the heaven; and also that which ye are promised.p	p i.e., Your food cometh from above, whence proceedeth the change of seasons and rain; and your future reward is also there, that is to say, in paradise, which is situate above the seven heavens.	Kitáb-i-Íqán, part I, paragraph 75, p. 68 link Compilation: The Importance of Prayer, Meditation, and the Devotional Attitude, no. 1742 by ‘Abdu’l-Bahá link	The heaven hath sustenance for you, and it containeth that which you are promised; BWC: The heaven hath sustenance for you		The Heaven hath sustenance for you, and it containeth that which you are promised.
43	23	51	Wherefore by the LORD of heaven and earth I swear that this is certainly the truth; according to what ye yourselves speak.q	q That is, without any doubt or reserved meaning, as ye affirm a truth unto one another.				By the Lord then of the heaven and of the earth, I swear that this is the truth, even as ye speak yourselves.3	3 That is, this oath is for the confirmation of the truth, as ye are wont to confirm things one among another by an oath.
43	24	51	Hath not the story of Abraham's honoured guestsr come to thy knowledge?	r See chapter 11, p. 165, and chapter 15, p. 193.				Hath the story reached thee of Abraham's honoured guests?4	4 Comp. Sura xi. 72, and xv. 51. From the want of connection with what precedes, it is highly probable that the whole passage from verse 24 60 did not originally form a part of this Sura, but was added at a later period, perhaps in the recension of the text under Othman.
43	25	51	When they went in unto him, and said, Peace: he answered Peace; saying within himself, These are unknown people.					When they went in unto him and said, "Peace!" he replied, "Peace:–they are strangers."
43	26	51	And he went privately unto his family, and brought a fatted calf.					And he went apart to his family, and brought a fatted calf,
43	27	51	And he set it before them, and when he saw they touched it not, he said, Do ye not eat?					And set it before them. He said, "Eat ye not?"
43	28	51	And he began to entertain a fear of them. They said, Fear not:s and they declared unto him the promise of a wise youth.	s Some add, that to remove Abraham’s fear, Gabriel, who was one of these strangers, touched the calf with his wing, and it immediately rose up and walked to its dam; upon which Abraham knew them to be the messengers of GOD.1 1 Al Beidâwi.				And he conceived a fear of them. They said to him, "Fear not;" and announced to him a wise son.
43	29	51	And his wife drew near with exclamation, and she smote her face,t and said, I am an old woman, and barren.	t This, some pretend, she did for shame, because she felt her courses coming upon her.				His wife came up with outcry: she smote her face and said, "What I, old and barren!"
43	30	51	The angels answered, Thus saith thy LORD: verily he is the wise, the knowing.					They said, "Thus saith thy Lord. He truly is the Wise, the Knowing."
43	31	51	(XXVII.) And Abraham said unto them, What is your errand, therefore, O messengers of God?					Said he, "And what, O messengers, is your errand?"
43	32	51	They answered, Verily we are sent unto a wicked people:					They said, "To a wicked people are we sent,
43	33	51	that we may send down upon them stones of baked clay,					To hurl upon them stones of clay,
43	34	51	marked from thy LORD, for the destruction of transgressors.					Destined5 by thy Lord for men guilty of excesses."	5 Lit. marked, with the names of the individuals to be slain, say the commentators.
43	35	51	And we brought forth the true believers who were in the city:					And we brought forth the believers who were in the city:
43	36	51	but we found not therein more than one family of Moslems.					But we found not in it but one family of Muslims.
43	37	51	And we overthrew the same, and left a sign therein unto those who dread the severe chastisement of God.					And signs we left in it for those who dread the afflictive chastisement,–
43	38	51	In Moses also was a sign: when we sent him unto Pharaoh with manifest power.					And in Moses: when we sent him to Pharaoh with manifest power:
43	39	51	But he turned back, with his princes, saying, This man is a sorceror, or a madman.					But relying on his forces6 he turned his back and said, "Sorcerer, or Possessed."	6 Or, with his nobles.
43	40	51	Wherefore we took him and his forces, and cast them into the sea: and he was one worthy of reprehension.					So we seized him and his hosts and cast them into the sea; for of all blame was he worthy.
43	41	51	And in the tribe of Ad also was a sign: when we sent against them a destroying wind;u	u See chapter 7, p. 111, &c.				And in Ad: when we sent against them the desolating blast:
43	42	51	it touched not aught whereon it came, but it rendered the same as a thing rotten, and reduced to dust.					It touched not aught over which it came, but it turned it to dust.
43	43	51	In Thamud likewise was a sign: when it was said unto them, Enjoy yourselves for a time.x	x i.e., For three days. See chapter 11, p. 165.				And in Themoud:7 when it was said to them, "Enjoy yourselves for yet a while."	7 For Ad and Themoud, see Sura xi.
43	44	51	But they insolently transgressed the command of their LORD: wherefore a terrible noise from heaven assailed them, while they looked on;y	y For this calamity happened in the daytime.				But they rebelled against their Lord's command: so the tempest took them as they watched its coming.8	8 That is, in broad daylight. Thus Beidh. Comp. Sura xlvi. 22.
43	45	51	and they were not able to stand on their feet, neither did they save themselves from destruction.					They were not able to stand upright, and could not help themselves.
43	46	51	And the people of Noah did we destroy before these: for they were a people who enormously transgressed.					And we destroyed the people of Noah, before them; for an impious people were they.
43	47	51	We have built the heaven with might; and we have given it a large extent:					And the Heaven–with our hands have we built it up, and given it its expanse;
43	48	51	and we have stretched forth the earth beneath; and how evenly have we spread the same!					And the Earth–we have stretched it out like a carpet; and how smoothly have we spread it forth!
43	49	51	And of everything have we created two kinds,z that peradventure ye may consider.	z As for example: male and female; the heaven and the earth; the sun and the moon; light and darkness; plains and mountains; winter and summer; sweet and bitter, &c.1 1 Jallalo’ddin.				And of everything have we created pairs: that haply ye may reflect.
43	50	51	Fly, therefore, unto GOD; verily I am a public warner unto you, from him.					Fly then to God: I come to you from him a plain warner.
43	51	51	And set not up another god with the true GOD: verily I am a public warner unto you, from him.					And set not up another god with God: I come to you from him a plain warner.
43	52	51	In like manner there came no apostle unto their predecessors, but they said, This man is a magician, or a madman.					Even thus came there no apostle to those who flourished before them, but they exclaimed, "Sorcerer, or Possessed."
43	53	51	Have they bequeathed this behavior successively the one to the other? Yea; they are a people who enormously transgress.					Have they made a legacy to one another of this scoff? Yes, they are a rebel people.
43	54	51	Wherefore withdraw from them; and thou shalt not be blameworthy in so doing.					Turn away, then, from them, and thou shalt not incur reproach:
43	55	51	Yet continue to admonish: for admonition profiteth the true believers.		Summons of the Lord of Hosts (Súriy-i-Mulúk, paragraph 34) link	BWC: Warn them, for, in truth, Thy warning will profit the believers.		Yet warn them, for, in truth, warning will profit the believers.
43	56	51	I have not created genii and men for any other end than that they should serve me.		Bahá’í Prayers (Second prayer under “Marriage”) by ‘Abdu’l-Bahá link	O: I have not created spirits and men, but that they should worship me.		I have not created Djinn and men, but that they should worship me:
43	57	51	I require not any sustenance from them; neither will I that they feed me.					I require not sustenance from them, neither require I that they feed me:
43	58	51	Verily GOD is he who provideth for all creatures; possessed of mighty power.					Verily, God is the sole sustainer: possessed of might: the unshaken!
43	59	51	Unto those who shall injure our apostle shall be given a portion like unto the portion of those who behaved like them in times past; and they shall not wish the same to be hastened.					Therefore to those who injure thee shall be a fate like the fate of their fellows of old. Let them not challenge me to hasten it.
43	60	51	Woe, therefore, to the unbelievers, because of their day with which they are threatened!					Woe then to the infidels, because of their threatened day.
44	0	52
44	0	52
44	0	52	CHAPTER LII.					SURA LII.–THE MOUNTAIN [XLIV.]
44	0	52	ENTITLED, THE MOUNTAIN; REVEALED AT MECCA.					MECCA.–49 Verses
44	0	52	IN THE NAME OF THE MOST MERCIFUL GOD.					In the Name of God, the Compassionate, the Merciful
44	1	52	BY the mountain of Sinai;					BY the MOUNTAIN,
44	2	52	and by the book written					And by the Book written
44	3	52	in an expanded scroll;a	a The book here intended, according to different opinions, is either the book or register wherein every man’s actions are recorded; or the preserved table containing GOD’S decrees; or the book of the law, which was written by GOD, Moses hearing the creaking of the pen; or else the Korân.2 2 Al Zamakh., al Beidâwi.				On an outspread roll,
44	4	52	and by the visited house;b	b i.e., The Caaba, so much visited by pilgrims; or, as some rather think, the original model of that house in heaven, called al Dorâh, which is visited and compassed by the angels, as the other is by men.3 3 See the Prelim. Disc. Sect. IV.	Prayers and Meditations of Bahá’u’lláh, no. VII, within pp. 9-10 link Bahá’í Prayers (Second prayer in “The Fast” section) link Selections from the Writings of the Báb (6 Excerpts from Various Writings, within pp. 154-155), link Memorials of the Faithful (within pp. 145-148, Jináb-i-Munib, upon him be the Glory of the All-Glorious) link	Frequented Fane Frequented Fane BWC: Frequented Fane MG: much-frequented shrine		And by the frequented fane,1	1 Of the Caaba.
44	5	52	and by the elevated roof of heaven;					And by the lofty vault,
44	6	52	and by the swelling ocean:		Selections from the Writings of the Báb (2 Excerpts from the Qayyúmu'l-Asmá, Chapter XXIV, within pp. 50-51) link			And by the swollen sea,
44	7	52	verily the punishment of thy LORD will surely descend;					Verily, a chastisement from thy Lord is imminent,
44	8	52	there shall be none to withhold it.					And none shall put it back.
44	9	52	On that day the heaven shall be shaken, and shall reel;					Reeling on that day the Heaven shall reel,
44	10	52	and the mountains shall walk and pass away.					And stirring shall the mountains stir.2	2 Comp. Psalm lxviii. 9.
44	11	52	And on that day woe be unto those who accused God's apostles of imposture;					And woe, on that day, to those who called the apostles liars,
44	12	52	who amused themselves in wading in vain disputes!					Who plunged for pastime into vain disputes–
44	13	52	On that day shall they be driven and thrust into the fire of hell;					On that day shall they be thrust with thrusting to the fire of Hell:–
44	14	52	and it shall be said unto them, This is the fire which ye denied as a fiction.					"This is the fire which ye treated as a lie.
44	15	52	Is this a magic illusion? Or do ye not see?					What! is this magic, then? or, do ye not see it?
44	16	52	Enter the same to be scorched: whether ye bear your torments patiently, or impatiently, it will be equal unto you: ye shall surely receive the reward of that which ye have wrought.					Burn ye therein: bear it patiently or impatiently 'twill be the same to you: for ye shall assuredly receive the reward of your doings."
44	17	52	But the pious shall dwell amidst gardens and pleasures;					But mid gardens and delights shall they dwell who have feared God,
44	18	52	delighting themselves in what their LORD shall have given them: and their LORD shall deliver them from the pains of hell.					Rejoicing in what their Lord hath given them; and that from the pain of hell-fire hath their Lord preserved them.
44	19	52	And it shall be said unto them, Eat and drink with easy digestion; because of that which ye have wrought:					"Eat and drink with healthy enjoyment, in recompense for your deeds."
44	20	52	leaning on couches disposed in order: and we will espouse them unto virgins having large black eyes.					On couches ranged in rows shall they recline; and to the damsels with large dark eyes will we wed them.
44	21	52	And unto those who believe, and whose offspring follow them in the faith, we will join their offspring in paradise: and we will not diminish unto them aught of the merit of their works. (Every man is given in pledge for that which he shall have wrought.c)	c i.e., Every man is pledged unto GOD for his behaviour; and if he does well, he redeems his pledge, but if evil, he forfeits it.				And to those who have believed, whose offspring have followed them in the faith, will we again unite their offspring; nor of the meed of their works will we in the least defraud them. Pledged to God is every man for his actions and their desert.3	3 The more prosaic style of this verse indicates a later origin than the context. Muir places the whole Sura in what he terms the fourth stage of Meccan Suras.
44	22	52	And we will give them fruits in abundance, and flesh of the kinds which they shall desire.					And fruits in abundance will we give them, and flesh as they shall desire:
44	23	52	They shall present unto one another therein a cup of wine, wherein there shall be no vain discourse, nor any incitement unto wickedness.					Therein shall they pass to one another the cup which shall engender no light discourse, no motive to sin:
44	24	52	And youths appointed to attend them shall go round them: beautiful as pearls hidden in their shell.					And youths shall go round among them beautiful as imbedded pearls:
44	25	52	And they shall approach unto one another, and shall ask mutual questions.					And shall accost one another and ask mutual questions.
44	26	52	And they shall say, Verily we were heretofore amidst our family, in great dread with regard to our state after death:					"A time indeed there was," will they say, "when we were full of care as to the future lot of our families;
44	27	52	but GOD hath been gracious unto us, and hath delivered us from the pain of burning fire:					But kind hath God been to us, and from the pestilential torment hath he preserved us;
44	28	52	for we called on him heretofore; and he is the beneficent, the merciful.					For, heretofore we called upon Him–and He is the Beneficent, the Merciful."
44	29	52	Wherefore do thou, O prophet, admonish thy people. Thou art not, by the grace of thy LORD, a soothsayer, or a madman.					Warn thou, then. For thou by the favour of thy Lord art neither soothsayer nor possessed.
44	30	52	Do they say, He is a poet; we wait, concerning him, some adverse turn of fortune?					Will they say, "A poet! let us await some adverse turn of his fortune?"
44	31	52	Say, Wait ye my ruin: verily I wait, with you, the time of your destruction.					SAY, wait ye, and in sooth I too will wait with you.
44	32	52	Do their mature understandings bid them say this; or are they people who perversely transgress?					Is it their dreams which inspire them with this? or is it that they are a perverse people?
44	33	52	Do they say, He hath forged the Koran? Verily they believe not.					Will they say, "He hath forged it (the Koran) himself?" Nay, rather it is that they believed not.
44	34	52	Let them produce a discourse like unto it, if they speak truth.					Let them then produce a discourse like it, if they speak the Truth.
44	35	52	Were they created by nothing; or were they creators of themselves?					Were they created by nothing? or were they the creators of themselves?
44	36	52	Did they create the heavens and the earth? Verily they are not firmly persuaded that God hath created them.d	d For though they confess this with their tongues, yet they deny it by their averseness to render him his due worship.				Created they the Heavens and Earth? Nay, rather, they have no faith.
44	37	52	Are the stores of thy LORD in their hands? Are they the supreme dispensers of all things?					Hold they thy Lord's treasures? Bear they the rule supreme?
44	38	52	Have they a ladder whereby they may ascend to heaven, and hear the discourses of angels? Let one, therefore, who hath heard them, produce an evident proof thereof.					Have they a ladder for hearing the angels? Let any one who hath heard them bring a clear proof of it.
44	39	52	Hath God daughters, and have ye sons?e	e See chapter 16, p. 199, &c.				Hath God daughters and ye sons?
44	40	52	Dost thou ask them a reward for thy preaching? but they are laden with debts.					Asketh thou pay of them? they are themselves weighed down with debts.
44	41	52	Are the secrets of futurity with them; and do they transcribe the same from the table of God's degrees?					Have they such a knowledge of the secret things that they can write them down?
44	42	52	Do they seek to lay a plot against thee? But the unbelievers are they who shall be circumvented.f	f See chapter 8, p. 128, &c.				Desire they to lay snares for thee? But the snared ones shall be they who do not believe.
44	43	52	Have they any god, besides GOD? Far be GOD exalted above the idols which they associate with him!					Have they any God beside God? Glory be to God above what they join with Him.
44	44	52	If they should see a fragment of the heaven falling down upon them, they would say, It is only a thick cloud.g	g This was one of the judgments which the idolatrous Meccans defied Mohammed to bring down upon them; and yet, says the text, if they should see a part of the heaven falling on them, they would not believe it till they were crushed to death by it.1 1 Al Beidâwi.				And should they see a fragment of the heaven falling down, they would say, "It is only a dense cloud."
44	45	52	Wherefore leave them, until they arrive at their day wherein they shall swoon for fear:h	h i.e., At the first sound of the trumpet.2 2 See the Prelim. Disc. Sect. IV. p. 64.				Leave them then until they come face to face with the day when they shall swoon away:
44	46	52	a day, in which their subtle contrivances shall not avail them at all, neither shall they be protected.					A day in which their snares shall not at all avail them, neither shall they be helped.
44	47	52	And those who act unjustly shall surely suffer another punishment besides this:i but the greater part of them do not understand.	i That is, besides the punishment to which they shall be doomed at the day of judgment, they shall be previously chastised by calamities in this life, as the slaughter at Bedr, and the seven years’ famine, and also after their death, by the examination of the sepulchre.3 3 Al Beidâwi.				And verily, beside this is there a punishment for the evildoers: but most of them know it not.
44	48	52	And wait thou patiently the judgment of thy LORD concerning them; for thou art in our eye: and celebrate the praise of thy LORD, when thou risest up;					Wait thou patiently the judgment of thy Lord, for thou art in our eye; and celebrate the praise of thy Lord when thou risest up,
44	49	52	and praise him in the night-season, and when the stars begin to disappear.					And in the night-season: Praise him when the stars are setting.
46	0	53
46	0	53
46	0	53	CHAPTER LIII.					SURA1–LIII. THE STAR [XLVI.]	1 This Sura was revealed at about the time of the first emigration of Muhammad's followers to Abyssinia, A. 5. The manner in which the Prophet cancelled the objectionable verses 19, 20, is the strongest proof of his sincerity (as also is the opening of Sura 1xxx.) at this period. Had he not done so, nothing would have been easier for him than to have effected a reconciliation with the powerful party in Mecca, who had recently compelled his followers to emigrate.
46	0	53	ENTITLED, THE STAR; REVEALED AT MECCA.					MECCA.–62 Verses
46	0	53	IN THE NAME OF THE MOST MERCIFUL GOD.					In the Name of God, the Compassionate, the Merciful
46	1	53	BY the star,k when it setteth;l	k Some suppose the stars in general, and others the Pleiades in particular, to be meant in this place. l Or, according to a contrary signification of the verb here used, when it riseth.				By the STAR when it setteth,
46	2	53	your companion Mohammed erreth not; nor is he led astray:					Your compatriot erreth not, nor is he led astray,
46	3	53	neither doth he speak of his own will.					Neither speaketh he from mere impulse.
46	4	53	It is no other than a revelation, which hath been revealed unto him.					The Koran is no other than a revelation revealed to him:
46	5	53	One mighty in power, endued with understanding, taught it him:m	m Namely, the angel Gabriel.				One terrible in power2 taught it him,	2 The Angel Gabriel, to the meaning of whose name, as the strong one of God, these words probably allude.
46	6	53	and he appearedn	n In his natural form, in which GOD created him, and in the eastern part of the sky. It is said that this angel appeared in his proper shape to none of the prophets, except Mohammed, and to him only twice: once when he received the first revelation of the Korân, and a second time when he took his night journey to heaven; as it follows in the text.				Endued with wisdom. With even balance stood he
46	7	53	in the highest part of the horizon.					In the highest part of the horizon:
46	8	53	Afterwards he approached the prophet,o and near unto him;	o In a human shape.	53:8-18 Tablets of Bahá’u’lláh Revelaed after the Kitáb-i-Aqdas (Lawh-i-Burhán, within pp. 203-216) link			Then came he nearer and approached,
46	9	53	until he was at the distance of two bows' lengthp from him, or yet nearer;	p Or, as the word also signifies, two cubits’ length.	53:8-18 (cont.) Tablets of Bahá’u’lláh Revelaed after the Kitáb-i-Aqdas (Lawh-i-Burhán, within pp. 203-216) link			And was at the distance of two bows, or even closer,–
46	10	53	and he revealed unto his servant that which he revealed.		53:8-18 (cont.) Tablets of Bahá’u’lláh Revelaed after the Kitáb-i-Aqdas (Lawh-i-Burhán, within pp. 203-216) link			And he revealed to his servant what he revealed.
46	11	53	The heart of Mohammed did not falsely represent that which he saw.		53:8-18 (cont.) Tablets of Bahá’u’lláh Revelaed after the Kitáb-i-Aqdas (Lawh-i-Burhán, within pp. 203-216) link			His heart falsified not what he saw.
46	12	53	Will ye therefore dispute with him concerning that which he saw?q	q But he saw it in reality.	53:8-18 (cont.) Tablets of Bahá’u’lláh Revelaed after the Kitáb-i-Aqdas (Lawh-i-Burhán, within pp. 203-216) link			What! will ye then dispute with him as to what he saw?
46	13	53	He also saw him another time,		53:8-18 (cont.) Tablets of Bahá’u’lláh Revelaed after the Kitáb-i-Aqdas (Lawh-i-Burhán, within pp. 203-216) link			He had seen him also another time,
46	14	53	by the lote-tree beyond which there is no passing:r	r This tree, say the commentators, stands in the seventh heaven, on the right hand of the throne of GOD; and is the utmost bounds beyond which the angels themselves must not pass; or, as some rather imagine, beyond which no creature’s knowledge can extend.	Memorials of the Faithful (within pp. 173-180, The Consort of the King of Martyrs) link 53:8-18 (cont.) Tablets of Bahá’u’lláh Revelaed after the Kitáb-i-Aqdas (Lawh-i-Burhán, within pp. 203-216) link	MG: Sidrah Tree/Lote-Tree/Sadratu'l-Muntahá		Near the Sidrah-tree, which marks the boundary.3	3 That is, Beyond which neither men nor angels can pass (Djelal). The original word is also rendered, the Lote-Tree of the extremity, or of the loftiest spot in Paradise, in the seventh Heaven, on the right hand of the throne of God. Its leaves are fabled to be as numerous as the members of the whole human family, and each leaf to bear the name of an individual. This tree is shaken on the night of the 15th of Ramadan every year a little after sunset, when the leaves on which are inscribed the names of those who are to die in the ensuing year fall, either wholly withered, or with more or less green remaining, according to the months or weeks the person has yet to live.
46	15	53	near it is the garden of eternal abode.		53:8-18 (cont.) Tablets of Bahá’u’lláh Revelaed after the Kitáb-i-Aqdas (Lawh-i-Burhán, within pp. 203-216) link			Near which is the garden of repose.
46	16	53	When the lote-tree covered that which it covered,s	s The words seem to signify that what was under this tree exceeded all description and number. Some suppose the whole host of angels worshipping beneath it1 are intended, and others, the birds which sit on its branches.2 1 Al Beidâwi. 2 Jalallo’ddin.	53:8-18 (cont.) Tablets of Bahá’u’lláh Revelaed after the Kitáb-i-Aqdas (Lawh-i-Burhán, within pp. 203-216) link	MG: Sidrah Tree/Lote-Tree/Sadratu'l-Muntahá		When the Sidrah-tree4 was covered with what covered it,5	4 The Sidrah is a prickly plum, which is called Ber in India, the zizyphus Jujuba of Linnæus. A decoction of the leaves is used in India to wash the dead, on account of the sacredness of the tree. 5 Hosts of adoring angels, by which the tree was masked.
46	17	53	his eyesight turned not aside, neither did it wander:		53:8-18 (cont.) Tablets of Bahá’u’lláh Revelaed after the Kitáb-i-Aqdas (Lawh-i-Burhán, within pp. 203-216) link			His eye turned not aside, nor did it wander:
46	18	53	and he really beheld some of the greatest signs of his LORD.t	t Seeing the wonders both of the sensible and the intellectual world.3 3 Al Beidâwi.	53:8-18 (cont.) Tablets of Bahá’u’lláh Revelaed after the Kitáb-i-Aqdas (Lawh-i-Burhán, within pp. 203-216) link			For he saw the greatest of the signs of his Lord.
46	19	53	What think ye of Allat, and Al Uzza,					Do you see Al-Lat and Al-Ozza,6	6 Al-Lat or El-Lat, probably the Alilat of Herodotus (iii. 8) was an idol at Nakhlah, a place east of the present site of Mecca. Al-Ozza was an idol of the Kinanah tribe; but its hereditary priests were the Banu Solaym, who were stationed along the mercantile road to Syria in the neighbourhood of Chaibar.
46	20	53	and Manah, that other third goddess?u	u Those were three idols of the ancient Arabs, of which we have spoken in the Preliminary Discourse.4 As to the blasphemy which some pretend Mohammed once uttered, through inadvertence, as he was reading this passage, see chapter 22, p. 255. 4 Sect. I. p. 14, &c.				And Manat the third idol besides?7	7 When at the first recital of this Sura, the prophet had reached this verse, he continued, These are the exalted females, [or, sublime swans, i.e., mounting nearer and nearer to God] And truly their intercession may be expected. These words, however, which were received by the idolaters with great exultation, were disowned by Muhammad in the course of a few days as a Satanic suggestion, and replaced by the text as it now stands. The probability is that the difficulties of his position led him to attempt a compromise of which he speedily repented. In the Suras subsequent to this period the denunciations of idolatry become much sterner and clearer. The authorities are given by Weil, Sprenger and Muir. See Sura [lxvii.] xvii. 74-76.
46	21	53	Have ye male children, and God female?x	x See chapter 16, p. 199, &c.				What? shall ye have male progeny and God female?
46	22	53	This, therefore, is an unjust partition.					This were indeed an unfair partition!
46	23	53	They are no other than empty names, which ye and your fathers have named goddesses. GOD hath not revealed concerning them anything to authorize their worship. They follow no other than a vain opinion, and what their souls desire: yet hath the true direction come unto them from their LORD.					These are mere names: ye and your fathers named them thus: God hath not sent down any warranty in their regard. A mere conceit and their own impulses do they follow. Yet hath "the guidance" from their Lord come to them.
46	24	53	Shall man have whatever he wisheth for?y	y i.e., Shall he dictate to GOD, and name whom he pleases for his intercessors, or for his prophet; or shall he choose a religion according to his own fancy, and prescribe the terms on which he may claim the reward of this life and the next?5 5 Al Beidâwi, Jallalo’ddin.				Shall man have whatever he wisheth?
46	25	53	The life to come and the present life are GOD'S:					The future and the present are in the hand of God:
46	26	53	and how many angels soever there be in the heavens, their intercession shall be of no avail,					And many as are the Angels in the Heavens, their intercession shall be of no avail8	8 Verses 26-33 are probably later than the previous part of the Sura, but inserted with reference to it. Some (as Omar b. Muhammad and 1tq.) consider verse 33, or (as Itq.36) verses 34-42, or (as Omar b. Muhammad) the whole Sura, to have originated at Medina.
46	27	53	until after GOD shall have granted permission unto whom he shall please and shall accept.					Until God hath permitted it to whom he shall please and will accept.
46	28	53	Verily they who believe not in the life to come give unto the angels a female appellation.					Verily, it is they who believe not in the life to come, who name the angels with names of females:
46	29	53	But they have no knowledge herein: they follow no other than a bare opinion; and a bare opinion attaineth not anything of truth.					But herein they have no knowledge: they follow a mere conceit; and mere conceit can never take the place of truth.
46	30	53	Wherefore withdraw from him who turneth away from our admonition, and seeketh only the present life.					Withdraw then from him who turneth his back on our warning and desireth only this present life.
46	31	53	This is their highest pitch of knowledge. Verily thy LORD well knoweth him who erreth from his way; and he well knoweth him who is rightly directed.					This is the sum of their knowledge. Truly thy Lord best knoweth him who erreth from his way, and He best knoweth him who hath received guidance.
46	32	53	Unto GOD belongeth whatever is in heaven and earth: that he may reward those who do evil, according to that which they shall have wrought; and may reward those who do well, with the most excellent reward.					And whatever is in the Heavens and in the Earth is God's that he may reward those who do evil according to their deeds: and those who do good will He reward with good things.
46	33	53	As to those who avoid great crimes, and heinous sins, and are guilty only of lighter faults; verily thy LORD will be extensive in mercy towards them. He well knew you when he produced you out of the earth, and when ye were embryos in your mothers' wombs: wherefore justify not yourselves: he best knoweth the man who feareth him.					To those who avoid great crimes and scandals but commit only lighter faults, verily, thy Lord will be diffuse of mercy. He well knew you when he produced you out of the earth, and when ye were embryos in your mother's womb. Assert not then your own purity. He best knoweth who feareth him.
46	34	53	What thinkest thou of him who turneth aside from following the truth,					Hast thou considered him who turned his back?
46	35	53	and giveth little, and covetously stoppeth his hand?z	z This passage, it is said, was revealed on account of al Walid Ebn al Mogheira, who, following the prophet one day, was reviled by an idolater for leaving the religion of the Koreish, and giving occasion of scandal; to which he answered, that what he did was out of apprehension of the divine vengeance: whereupon the man offered, for a certain sum, to take the guilt of his apostacy on himself; and the bargain being made, al Walid returned to his idolatry, and paid the man part of what had been agreed on; but afterwards, on farther consideration, he thought it too much, and kept back the remainder.6 6 Al Beidâwi.				Who giveth little and is covetous?
46	36	53	Is the knowledge of futurity with him, so that he seeth the same?a	a That is, is he assured that the person with whom he made the above-mentioned agreement will be allowed to suffer in his stead hereafter?7 7 Idem.				Is it that he hath the knowledge and vision of the secret things?
46	37	53	Hath he not been informed of that which is contained in the books of Moses,					Hath he not been told of what is in the pages of Moses?
46	38	53	and of Abraham who faithfully performed his engagements?					And of Abraham faithful to his pledge?
46	39	53	To wit: that a burdened soul shall not bear the burden of another;		Summons of the Lord of Hosts (Súriy-Haykal, paragraph 237) link A Traveler’s Narrative, p. 72 link	BWC: None shall bear the burden of another. EGB: None shall bear the burden of another.		That no burdened soul shall bear the burdens of another,
46	40	53	and that nothing shall be imputed to a man for righteousness, except his own labor;					And that nothing shall be reckoned to a man but that for which he hath made efforts:
46	41	53	and that his labor shall surely be made manifest hereafter,					And that his efforts shall at last be seen in their true light:
46	42	53	and that he shall be rewarded for the same with a most abundant reward;					That then he shall be recompensed with a most exact recompense,
46	43	53	and that unto thy LORD will be the end of all things;					And that unto thy Lord is the term of all things,
46	44	53	and that he causeth to laugh, and causeth to weep;					And that it is He who causeth to laugh and to weep,
46	45	53	and that he putteth to death, and giveth life:					And that He causeth to die and maketh alive,
46	46	53	and that he createth the two sexes, the male and the female,					And that He hath created the sexes, male and female,
46	47	53	of seed when it is emitted;					From the diffused germs of life,9	9 Ex spermate cum seminatum fuerit.
46	48	53	and that unto him appertaineth another production, namely, the raising of the dead again to life hereafter;					And that with Him is the second creation,
46	49	53	and that he enricheth, and causeth to acquire possessions;					And that He enricheth and causeth to possess,
46	50	53	and that he is the LORD of the dog-star;b	b Sirius, or the greater dog-star, was worshipped by some of the old Arabs.1 1 See the Prelim. Disc. Sect. I. p. 13, and Hyde, not. in Ulug. Beig. Tab. Stell. fix. p. 53.				And that He is the Lord of Sirius,10	10 The Dog-star, worshipped by the Arabians.
46	51	53	and that he destroyed the ancient tribe of Ad,					And that it was He who destroyed the ancient Adites,
46	52	53	and Thamud, and left not any of them alive;					And the people of Themoud and left not one survivor,
46	53	53	and also the people of Noah, before them; for they were most unjust and wicked:					And before them the people of Noah who were most wicked and most perverse.
46	54	53	and he overthrew the cities which were turned upside down;c	c viz., Sodom, and the other cities involved in her ruin. See chapter 11, p. 166.				And it was He who destroyed the cities that were overthrown.
46	55	53	and that which covered them, covered them.					So that that which covered them covered them.
46	56	53	Which, therefore, of thy LORD'S benefits, O man, wilt thou call in question?					Which then of thy Lord's benefits wilt thou make a matter of doubt?11	11 Compare the refrain in Sura lv. p. 74.
46	57	53	This our apostle is a preacher like the preachers who preceded him.					He who warneth you is one of the warners of old.
46	58	53	The approaching day of judgment draweth near: there is none who can reveal the exact time of the same, besides GOD.					The day that must draw nigh, draweth nigh already: and yet none but God can reveal its time.
46	59	53	Do ye, therefore, wonder at this new revelation,					Is it at these sayings that ye marvel?
46	60	53	and do ye laugh, and not weep,					And that ye laugh and weep not?
46	61	53	spending your time in idle diversions?					And that ye are triflers?
46	62	53	But rather worship GOD, and serve him.					Prostrate yourselves then to God and worship.
49	0	54
49	0	54
49	0	54	CHAPTER LIV.					SURA LIV.–THE MOON [XLIX.]
49	0	54	ENTITLED, THE MOON; REVEALED AT MECCA.					MECCA.–55 Verses
49	0	54	IN THE NAME OF THE MOST MERCIFUL GOD.					In the Name of God, the Compassionate, the Merciful
49	1	54	THE hour of judgment approacheth; and the moon hath been split in sunder:d	d This passage is expounded two different ways. Some imagine the words refer to a famous miracle supposed to have been performed by Mohammed; for it is said that, on the infidels demanding a sign of him, the moon appeared cloven in two,1 one part vanishing, and the other remaining; and Ebn Masúd affirmed that he saw Mount Harâ interpose between the two sections. Others think the preter tense is here used in the prophetic style for the future, and that the passage should be rendered, The moon shall be split in sunder: for this, they say, is to happen at the resurrection. The former opinion is supported by reading, according to some copies, wakad inshakka ‘lkamaro, i.e., since the moon hath already been split in sunder; the splitting of the moon being reckoned by some to be one of the previous signs of the last day.2 1 See a long and fabulous account of this pretended miracle in Gagnier, Vie de Mah. c. 19 2 Al Zamakh., al Beidâwi.				The hour hath approached and the MOON hath been cleft:
49	2	54	but if the unbelievers see a sign, they turn aside, saying, This is a powerful charm.e	e Or, as the participle here used may also signify, a continued series of magic, or a transient magic illusion.				But whenever they see a miracle they turn aside and say, This is well-devised magic.
49	3	54	And they accuse thee, O Mohammed, of imposture, and follow their own lusts: but everything will be immutably fixed.f	f Or will reach a final period of ruin or success in this world, and of misery or happiness in the next, which will be conclusive and unchangeable thenceforward for ever.3 3 Al Beidâwi.				And they have treated the prophets as impostors, and follow their own lusts; but everything is unalterably fixed.
49	4	54	And now hath a messageg come unto them, wherein is a determent from obstinate infidelity;					A message of prohibition had come to them–
49	5	54	the same being consummate wisdom: but warners profit them not;					Consummate wisdom–but warners profit them not.
49	6	54	wherefore do thou withdraw from them. The day whereon the summoner shall summon mankind to an ungrateful business,h	h That is, when the angel Israfil shall call men to judgment.	Kitáb-i-Íqán, part II, paragraph 267, p. 239 link	The day when the Summoner shall summon to a stern business.		Quit them then. On the day when the summoner shall summon to a stern business,
49	7	54	they shall come forth from their graves with downcast looks: numerous as locusts scattered far abroad;					With downcast eyes shall they come forth from their graves, as if they were scattered locusts,
49	8	54	hastening with terror unto the summoner. The unbelievers shall say, This is a day of distress.					Hastening to the summoner. "This," shall the infidels say, "is the distressful day."
49	9	54	The people of Noah accused that prophet of imposture, before thy people rejected thee: they accused our servant of imposture, saying, He is a madman; and he was rejected with reproach.					Before them the people of Noah treated the truth as a lie. Our servant did they charge with falsehood, and said, "Demoniac!" and he was rejected.
49	10	54	He called, therefore, upon his LORD, saying, Verily I am overpowered; wherefore avenge me.i	i This petition was not preferred by Noah till after he had suffered repeated violence from his people; for it is related that one of them having fallen upon him and almost strangled him, when he came to himself he said, O LORD, forgive them, for they know not what they do.4 4 Idem.				Then cried he to his Lord, "Verily, they prevail against me; come thou therefore to my succour."
49	11	54	So we opened the gates of heaven, with water pouring down,					So we opened the gates of Heaven with water which fell in torrents,
49	12	54	and we caused the earth to break forth into springs; so that the water of heaven and earth met, according to the decree which had been established.					And we caused the earth to break forth with springs, and their waters met by settled decree.
49	13	54	And we bare him on a vessel composed of planks and nails;					And we bare him on a vessel made with planks and nails.
49	14	54	which moved forward under our eyes:k as a recompense unto him who had been ungratefully rejected.	k i.e., Under our special regard and keeping.				Under our eyes it floated on: a recompence to him who had been rejected with unbelief.
49	15	54	And we left the said vessel for a sign: but is any one warned thereby?					And we left it a sign: but, is there any one who receives the warning?
49	16	54	And how severe was my vengeance, and my threatening!					And how great was my vengeance and my menace!
49	17	54	Now have we made the Koran easy for admonition: but is any one admonished thereby?					Easy for warning have we made the Koran–but, is there any one who receives the warning?
49	18	54	Ad charged their prophet with imposture: but how severe was my vengeance, and my threatening!					The Adites called the truth a lie: but how great was my vengeance and my menace;
49	19	54	Verily we sent against them a roaringl wind, on a day of continued ill luck;m	l Or, a cold wind. m viz., On a Wednesday. See chapter 41, p. 356, note t.				For we sent against them a roaring wind in a day of continued distress:
49	20	54	it carried men away, as though they had been roots of palm-trees forcibly torn up.n	n It is related that they sought shelter in the clefts of rocks, and in pits, holding fast by one another; but that the wind impetuously tore them away, and threw them down dead.5 5 Idem.				It tore men away as though they were uprooted palm stumps.
49	21	54	And how severe was my vengeance and my threatening!					And how great was my vengeance and my menace!
49	22	54	Now have we made the Koran easy for admonition: but is any one admonished thereby?					Easy for warning have we made the Koran–but, is there any one who receives the warning?
49	23	54	Thamud charged the admonitions of their prophet with falsehood,					The tribe of Themoud treated the threatenings as lies:
49	24	54	and said, Shall we follow a single man among us? verily we should then be guilty of error, and preposterous madness:					And they said, "Shall we follow a single man from among ourselves? Then verily should we be in error and in folly.
49	25	54	is the office of admonition committed unto him preferably to the rest of us? Nay; he is a liar, and an insolent fellow.					To him alone among us is the office of warning entrusted? No! he is an impostor, an insolent person."
49	26	54	But God said to Saleh, To-morrow shall they know who is the liar, and the insolent person:					To-morrow shall they learn who is the impostor, the insolent.
49	27	54	for we will surely send the she-camel for a trial of them:o and do thou observe them, and bear their insults with patience:	o See chapter 7, p. 112, &c.				"For we will send the she-camel to prove them: do thou mark them well, O Saleh, and be patient:
49	28	54	and prophesy unto them that the water shall be divided between them,p and each portion shall be sat down to alternately.	p That is, between the Thamudites and the camel. See chapter 26, p. 280, note f.				And foretell them that their waters shall1 be divided between themselves and her, and that every draught shall come by turns to them."	1 See Sura [lvi.] xxvi. 155; also Sura [lxxxvii.] vii. 71.
49	29	54	And they called their companion:q and he took a sword,r and slew her.	q Namely, Kodâr Ebn Salef; who was not an Arab, but a stranger dwelling among the Thamudites. See chapter 7, p. 112, note k. r Or, as the word also imports, He became resolute and daring.				But they called to their comrade, and he took a knife and ham-strung her.
49	30	54	But how severe was my vengeance, and my threatening!					And how great was my vengeance and my menance!
49	31	54	For we sent against them one cry of the angel Gabriel; and they became like the dry sticks used by him who buildeth a fold for cattle.s	s The words may signify either the dry boughs with which, in the east, they make folds or enclosures, to fence their cattle from wind and cold; or the stubble and other stuff with which they litter them in those folds during the winter season.				We sent against them a single shout; and they became like the dry sticks of the fold-builders.
49	32	54	And now have we made the Koran easy for admonition: but is any one admonished thereby?					Easy have we made the Koran for warning–but, is there any one who receives the warning?
49	33	54	The people of Lot charged his preaching with falsehood:					The people of Lot treated his warning as a lie;
49	34	54	but we sent against them a wind driving a shower of stones, which destroyed them all except the family of Lot; whom we delivered early in the morning,					But we sent a stone-charged wind against them all, except the family of Lot, whom at daybreak we delivered,
49	35	54	through favor from us. Thus do we reward those who are thankful.					By our special grace–for thus we reward the thankful.
49	36	54	And Lot had warned them of our severity in chastising; but they doubted of that warning.					He, indeed, had warned them of our severity, but of that warning they doubted.
49	37	54	And they demanded his guests of him, that they might abuse them: but we put out their eyes,t	t So that their sockets became filled up even with the other parts of their faces. This, it is said, was done by one stroke of the wing of the angel Gabriel. See chapter 11, p. 166.				Even this guess did they demand: therefore we deprived them of sight,
49	38	54	saying, Taste my vengeance, and my threatening.					And said, "Taste ye my vengeance and my menace;"
49	39	54	And early in the morning a lasting punishmentu surprised them. Taste, therefore, my vengeance, and my threatening.	u Under which they shall continue till they receive their full punishment in hell.				And in the morning a relentless punishment overtook them.
49	40	54	Now have we made the Koran easy for admonition: but is any one admonished thereby?					Easy have we made the Koran for warning but, is there any one who receives the warning?
49	41	54	The warning of Moses also came unto the people of Pharaoh;					To the people of Pharaoh also came the threatenings:
49	42	54	but they charged every one of our signs with imposture: wherefore we chastised them with a mighty and irresistible chastisement.					All our miracles did they treat as impostures. Therefore seized we them as he only can seize, who is the Mighty, the Strong.
49	43	54	Are your unbelievers, O Meccans, better than these? Is immunity from punishment promised unto you in the scriptures?					Are your infidels, O Meccans, better men than these? Is there an exemption for you in the sacred Books?
49	44	54	Do they say, We are a body of men able to prevail against our enemies?					Will they say, "We are a host that lend one another aid?"
49	45	54	The multitude shall surely be put to flight, and shall turn their back.x	x This prophecy was fulfilled by the overthrow of the Koreish at Bedr. It is related, from a tradition of Omar, that when this passage was revealed, Mohammed professed himself to be ignorant of its true meaning; but on the day of the battle of Bedr, he repeated these words as he was putting on his coat of mail.1 1 Al Beidâwi.				The host shall be routed, and they shall turn them back.
49	46	54	But the hour of judgment is their threatened time of punishment:y and that hour shall be more grievous and more bitter than their afflictions in this life.	y i.e., The time when they shall receive their full punishment; what they suffer in this world being only the forerunner or earnest of what they shall feel in the next.				But, that Hour is their threatened time, and that Hour shall be most severe and bitter.
49	47	54	Verily the wicked wander in error, and shall be tormented hereafter in burning flames.					Verily, the wicked are sunk in bewilderment and folly.
49	48	54	On that day they shall be dragged into the fire on their faces; and it shall be said unto them, Taste ye the touch of hell.					On that day they shall be dragged into the fire on their faces. "Taste ye the touch of Hell."
49	49	54	All things have we created bound by a fixed decree:					All things have we created after a fixed decree:
49	50	54	and our command is no more than a single word,z like the twinkling of an eye.	z viz., Kun, i.e., Be. The passage may also be rendered, The execution of our purpose is but a single act, exerted in a moment. Some suppose it refers to the business of the day of judgment.1 1 Idem.	Kitáb-i-Íqán, part II, paragraph 161, p. 153 link	Our Cause is but one.		Our command was but one word, swift as the twinkling of an eye.
49	51	54	We have formerly destroyed nations like unto you; but is any of you warned by their example?					Of old, too, have we destroyed the like of you–yet is any one warned?
49	52	54	Everything which they do is recorded in the books kept by the guardian angels:					And everything that they do is in the Books;2	2 Kept by the Guardian Angels.
49	53	54	and every action both small and great, is written down in the preserved table.					Each action, both small and great, is written down.
49	54	54	Moreover the pious shall dwell among gardens and rivers,					Verily, amid gardens3 and rivers shall the pious dwell.	3 The Talmudic descriptions of the Gardens–for the later Jews believed in more than one Paradise–and of the rivers and trees therein, will be found in Schr der Talm. Rabb. Judenthum, pp. 418-432.
49	55	54	in the assembly of truth, in the presence of a most potent king.		Memorials of the Faithful (within pp. 9-13, Mullá ‘Alí-Akbar) link Memorials of the Faithful (within pp. 41-43, Pidar-Ján of Qazvín) link Memorials fo the Faithful (within pp. 72-73, Ustád Báqir and Ustád Ahmad) link The Secret of Divine Civilization, p. 44 link	MG: in the seat of truth, in the presence of the potent King. MG: seat of truth, in the presence of the potent king. MG: seat of truth MG: the seat of truth, in the presence of the potent King,		In the seat of truth, in the presence of the potent King.
48	0	55
48	0	55
48	0	55	CHAPTER LV.					SURA LV.–THE MERCIFUL [XLVIII.]
48	0	55	ENTITLED, THE MERCIFUL; REVEALED AT MECCA.a	a Most of the commentators doubt whether this chapter was revealed at Mecca or at Medina; or partly at the one place, and partly at the other.				MECCA.–78 Verses
48	0	55	IN THE NAME OF THE MOST MERCIFUL GOD.					In the Name of God, the Compassionate, the Merciful
48	1	55	THE Merciful hath taught his servant the Koran.		55:1-3 The Secret of Divine Civilization, p. 2 link 55:1-3 A Traveler’s Narrative, p. 47 link	MG: The God of mercy hath taught the Qur'án, EGB: Blessed is the Merciful One:		The God of MERCY hath taught the Koran,
48	2	55	He created man:		Compilation on Women (V. Fostering the Development of Women, quotation 101, by ‘Abdu’l-Bahá) link 55:1-3 (cont.) The Secret of Divine Civilization, p. 2 link 55:1-3 (cont.) A Traveler’s Narrative, p. 47 link	cf. BWC: The All-Merciful hath taught the Qur'án. MG: hath created man, EGB: Who created man:		Hath created man,
48	3	55	he hath taught him distinct speech.		55:1-3 (cont.) The Secret of Divine Civilization, p. 2 link 55:1-3 (cont.) A Traveler’s Narrative, p. 47 link	MG: hath taught him articulate speech. EGB: and taught him utterance.		Hath taught him articulate speech,
48	4	55	The sun and the moon run their courses according to a certain rule:		Kitáb-i-Íqán, part I, paragraph 36, p. 37 link	Verily, the sun and the moon are both condemned to the torment of infernal fire.		The Sun and the Moon have each their times,
48	5	55	and the vegetables which creep on the ground, and the trees submit to his disposition.					And the plants and the trees bend in adoration.
48	6	55	He also raised the heaven; and he appointed the balance,b	b Or justice and equity in mutual dealings.				And the Heaven, He hath reared it on high, and hath appointed the balance;
48	7	55	that ye should not transgress in respect to the balance:					That in the balance ye should not transgress.
48	8	55	wherefore observe a just weight; and diminish not the balance.					Weigh therefore with fairness, and scant not the balance.
48	9	55	And the earth hath he prepared for living creatures:					And the Earth, He hath prepared it for the living tribes:
48	10	55	therein are various fruits, and palm-trees bearing sheaths of flowers;					Therein are fruits, and the palms with sheathed clusters,
48	11	55	and grain having chaff, and leaves.					And the grain with its husk, and the fragrant plants.
48	12	55	Which, therefore, of your LORD'S benefits will ye ungratefully deny?c	c The words are directed to the two species of rational creatures, men and genii; the verb and the pronoun being in the dual number. This verse is intercalated, or repeated by way of burden, throughout the whole chapter no less than thirty-one times, which was done, as Marracci guesses, in imitation of David.2 2 See Psalm cxxxvi.				Which then of the bounties of your Lord will ye twain1 deny?	1 Men and djinn. The verb is in the dual.
48	13	55	He created man of dried clay like an earthen vessel:					He created man of clay like that of the potter.
48	14	55	but he created the genii of fire clear from smoke.					And He created the djinn of pure fire:
48	15	55	Which, therefore, of your LORD'S benefits will ye ungratefully deny?					Which then of the bounties, etc.
48	16	55	He is the LORD of the east,					He is the Lord of the East,2	2 Lit. of the two easts, of the two wests, i.e., of all that lies between the extreme points at which the sun rises and sets at the winter and summer solstices.
48	17	55	and the LORD of the west.d	d The original words are both in the dual number, and signify the different points of the horizon at which the sun rises and sets at the summer and winter solstice. See chapter 37, p. 334, note e.				He is the Lord of the West:
48	18	55	Which, therefore, of your LORD'S benefits will ye ungratefully deny?					Which then of the bounties of your Lord will ye twain1 deny?
48	19	55	He hath let loose the two seas,e that they meet each another:	e Of salt water and fresh;3 or the Persian and Mediterranean seas.4 3 See cap. 25, p. 274. 4 Al Beidâwi.	55:19-22 Bahá’í Prayers (Second prayer under “Marriage”) by ‘Abdu’l-Bahá link	O: He hath let loose the two seas, that they meet each other:	55:19-22 Memorandum of the Reserarch Department, dated 6 August 1997 link	He hath let loose the two seas3 which meet each other:	3 Lit. he hath set at large, poured forth over the earth the masses of fresh and salt water which are in contact at the mouths of rivers, etc. See Sura [lxviii.] xxvii. 62; [lxxxvi.] xxxv. 13.
48	20	55	between them is placed a bar which they cannot pass.		55:19-22 (cont.) Bahá’í Prayers (Second prayer under “Marriage”) by ‘Abdu’l-Bahá link	O: Between them is a barrier which they overpass not.	55:19-22 (cont.) Memorandum of the Reserarch Department, dated 6 August 1997 link	Yet between them is a barrier which they overpass not:
48	21	55	Which, therefore, of your LORD'S benefits will ye ungratefully deny?		55:19-22 (cont.) Bahá’í Prayers (Second prayer under “Marriage”) by ‘Abdu’l-Bahá link	O: Which then of the bounties of your Lord will ye deny?	55:19-22 (cont.) Memorandum of the Reserarch Department, dated 6 August 1997 link	Which then of the bounties of your Lord will ye twain1 deny?
48	22	55	From them are taken forth unions and lesser pearls.		55:19-22 (cont.) Bahá’í Prayers (Second prayer under “Marriage”) by ‘Abdu’l-Bahá link	O: From each He bringeth up greater and lesser pearls.	55:19-22 (cont.) Memorandum of the Reserarch Department, dated 6 August 1997 link	From each he bringeth up pearls both great and small:
48	23	55	Which, therefore, of your LORD'S benefits will ye ungratefully deny?					Which then of the bounties of your Lord will ye twain1 deny?
48	24	55	His also are the ships, carrying their sails aloft in the sea like mountains.					And His are the ships towering up at sea like mountains:
48	25	55	Which, therefore, of your LORD'S benefits will ye ungratefully deny?					Which then of the bounties of your Lord will ye twain1 deny?
48	26	55	Every creature which liveth on the earth is subject to decay:		55:26-27 Summons of the Lord of Hosts (Súriy-Haykal, paragraph 269) link 55:26, 27 The Seven Valleys (The Valley of True Poverty and Absolute Nothingness) link	BWC: All on earth shall pass away, MG: All on the earth shall pass away,		All on the earth shall pass away,
48	27	55	but the glorious and honourable countenance of thy LORD shall remain forever.		55:26-27 (cont.) Summons of the Lord of Hosts (Súriy-Haykal, paragraph 269) link 55:26, 27 (cont.) The Seven Valleys (The Valley of True Poverty and Absolute Nothingness) link	BWC: and there remaineth alone the face of My Lord, the All-Glorious, the Most-Bountiful. MG: but the face of thy Lord....		But the face of thy Lord shall abide resplendent with majesty and glory:
48	28	55	Which, therefore, of your LORD'S benefits will ye ungratefully deny?					Which then of the bounties of your Lord will ye twain1 deny?
48	29	55	Unto him do all creatures which are in heaven and earth make petition: every day is he employed in some new work.f	f In executing those things which he hath decreed from eternity; by giving life and death, raising one and abasing another, hearing prayers and granting petitions, &c.5 5 Idem, Jallalo’ddin.	Kitáb-i-Íqán, part I, paragraph 74, p. 67 link	Verily, His ways differ every day.		To Him maketh suit all that is in the Heaven and the Earth. Every day doth some new work employ Him:
48	30	55	Which, therefore, of your LORD'S benefits will ye ungratefully deny?					Which then of the bounties of your Lord will ye twain1 deny?
48	31	55	We will surely attend to judge you, O men and genii, at the last day.					We will find leisure to judge you, O ye men and djinn:4	4 Lit. O ye two weights; hence, treasures; and, generally, any collective body of men or things.
48	32	55	Which, therefore, of your LORD'S benefits will ye ungratefully deny?					Which then of the bounties of your Lord will ye twain1 deny?
48	33	55	O ye collective body of genii and men, if ye be able to pass out of the confines of heaven and earth,g pass forth: ye shall not pass forth but by absolute power.	g To fly from the power and to avoid the decree of GOD.				O company of djinn and men, if ye can overpass the bounds of the Heavens and the Earth, then overpass them. But by our leave only shall ye overpass them:
48	34	55	Which, therefore, of your LORD'S benefits will ye ungratefully deny?					Which then of the bounties of your Lord will ye twain1 deny?
48	35	55	A flame of fire without smoke, and a smoke without flameh shall be sent down upon you; and ye shall not be able to defend yourselves therefrom.					A bright flash of fire shall be hurled at you both, and molten brass, and ye shall not defend yourselves from it:
48	36	55	Which, therefore, of your LORD'S benefits will ye ungratefully deny?					Which then of the bounties of your Lord will ye twain1 deny?
48	37	55	And when the heaven shall be rent in sunder, and shall become red as a rose, and shall melt like ointment.i	i Or, shall appear like red leather; according to a different signification of the original word.				When the Heaven shall be cleft asunder, and become rose red, like stained leather:
48	38	55	(Which, therefore, of your LORD'S benefits will ye ungratefully deny?)					Which then of the bounties of your Lord will ye twain1 deny?
48	39	55	On that day neither man nor genius shall be asked concerning his sin.k	k For their crimes will be known by their different marks; as it follows in the text. This, says al Beidâwi, is to be understood of the time when they shall be raised to life, and shall be led towards the tribunal: for when they come to trial, they will then undergo an examination, as is declared in several places of the Korân.	Kitáb-i-Íqán, part II, paragraph 186, p. 173 link	'On that day shall neither man nor spirit be asked of his Sin?'		On that day shall neither man nor djinn be asked of his sin:
48	40	55	Which, therefore, of your LORD'S benefits will ye ungratefully deny?					Which then of the bounties of your Lord will ye twain1 deny?
48	41	55	The wicked shall be known by their marks;l and they shall be taken by the forelocks, and the feet, and shall be cast into hell.	l See the Prelim. Disc. Sect. IV. p. 66, &c.	Kitáb-i-Íqán, part II, paragraph 186, p. 173 link	'By their countenance shall the sinners be known, and they shall be seized by their forelocks and their feet.'		By their tokens shall the sinners be known, and they shall be seized by their forelocks and their feet:
48	42	55	Which, therefore, of your LORD'S benefits will ye ungratefully deny?					Which then of the bounties of your Lord will ye twain1 deny?
48	43	55	This is hell, which the wicked deny as a falsehood:					"This is Hell which sinners treated as a lie."
48	44	55	they shall pass to and fro between the same and hot boiling water.m	m For the only respite they shall have from the flames of hell, will be when they are suffered to go to drink this scalding liquor. See chapter 37, p. 336.				To and fro shall they pass between it and the boiling water:
48	45	55	Which, therefore, of your LORD'S benefits will ye ungratefully deny?					Which then of the bounties of your Lord will ye twain1 deny?
48	46	55	But for him who dreadeth the tribunal of his LORD are prepared two gardens:n	n i.e., One distinct paradise for men, and another for genii, or, as some imagine, two gardens for each person; one as a reward due to his works, and the other as a free and superabundant gift, &c.				But for those who dread the majesty of their Lord shall be two gardens:
48	47	55	(Which, therefore, of your LORD'S benefits will ye ungratefully deny?)					Which then of the bounties of your Lord will ye twain1 deny?
48	48	55	planted with shady trees.					With o'erbranching trees in each:
48	49	55	Which, therefore, of your LORD'S benefits will ye ungratefully deny?					Which then of the bounties of your Lord will ye twain1 deny?
48	50	55	In each of them shall be two fountains flowing.					In each two fountains flowing:
48	51	55	Which, therefore, of your LORD'S benefits will ye ungratefully deny?					Which then of the bounties of your Lord will ye twain1 deny?
48	52	55	In each of them shall there be of every fruit two kinds.o	o Some being known, and like the fruits of the earth; and others of new and unknown species, or fruits both green and ripe.				In each two kinds of every fruit:
48	53	55	Which, therefore, of your LORD'S benefits will ye ungratefully deny?					Which then of the bounties of your Lord will ye twain1 deny?
48	54	55	They shall repose on couches, the linings whereof shall be of thick silk interwoven with gold: and the fruit of the two gardens shall be near at hand together.p	p So that a man may reach them as he sits or lies down.				On couches with linings of brocade shall they recline, and the fruit of the two gardens shall be within easy reach:
48	55	55	Which, therefore, of your LORD'S benefits will ye ungratefully deny?					Which then of the bounties of your Lord will ye twain1 deny?
48	56	55	Therein shall receive them beauteous damsels, refraining their eyes from beholding any besides their spouses: whom no man shall have deflowered before them, neither any genius:		Kitáb-i-Íqán, part I, paragraph 78, p. 71 link	whom no man nor spirit hath touched before.		Therein shall be the damsels with retiring glances, whom nor man nor djinn hath touched before them:
48	57	55	(Which, therefore, of your LORD'S benefits will ye ungratefully deny?)					Which then of the bounties of your Lord will ye twain1 deny?
48	58	55	Having complexions like rubies and pearls.					Like jacynths and pearls:
48	59	55	Which, therefore, of your LORD'S benefits will ye ungratefully deny?					Which then of the bounties of your Lord will ye twain1 deny?
48	60	55	Shall the reward of good works be any other good?					Shall the reward of good be aught but good?
48	61	55	Which, therefore, of your LORD'S benefits will ye ungratefully deny?					Which then of the bounties of your Lord will ye twain1 deny?
48	62	55	And besides these there shall be two other gardens:q	q For the inferior classes of the inhabitants of paradise.				And beside these shall be two other gardens:5	5 One for men, the other for the Genii; or, two for each man and Genius; or, both are for the inferior classes of Muslims. Beidh.
48	63	55	(Which, therefore, of your LORD'S benefits will ye ungratefully deny?)					Which then of the bounties of your Lord will ye twain1 deny?
48	64	55	Of a dark green.r	r From hence, says al Beidâwi, it may be inferred that these gardens will chiefly produce herbs or the inferior sorts of vegetables, whereas the former will be planted chiefly with fruit-trees. The following part of this description also falls short of that of the other gardens, prepared for the superior classes.				Of a dark green:
48	65	55	Which, therefore, of your LORD'S benefits will ye ungratefully deny?					Which then of the bounties of your Lord will ye twain1 deny?
48	66	55	In each of them shall be two fountains pouring forth plenty of water.					With gushing fountains in each:
48	67	55	Which, therefore, of your LORD'S benefits will ye ungratefully deny?					Which then of the bounties of your Lord will ye twain1 deny?
48	68	55	In each of them shall be fruits, and palm-trees, and pomegranates.					In each, fruits and the palm and the pomegranate:
48	69	55	Which, therefore, of your LORD'S benefits will ye ungratefully deny?					Which then of the bounties of your Lord will ye twain1 deny?
48	70	55	Therein shall be agreeable and beauteous damsels:					In each, the fair, the beauteous ones:
48	71	55	Which, therefore, of your LORD'S benefits will ye ungratefully deny?					Which then of the bounties of your Lord will ye twain1 deny?
48	72	55	Having fine black eyes, and kept in pavilions from public view:					With large dark eyeballs, kept close in their pavilions:
48	73	55	Which, therefore, of your LORD'S benefits will ye ungratefully deny?					Which then of the bounties of your Lord will ye twain1 deny?
48	74	55	Whom no man shall have deflowered before their destined spouses, nor any genius.					Whom man hath never touched, nor any djinn:6	6 It should be remarked that these promises of the Houris of Paradise are almost exclusively to be found in Suras written at a time when Muhammad had only a single wife of 60 years of age, and that in all the ten years subsequent to the Hejira, women are only twice mentioned as part of the reward of the faithful. Suras ii. 23 and iv. 60. While in Suras xxxvi. 56; xliii. 70; xiii. 23; xl. 8 the proper wives of the faithful are spoken of as accompanying their husbands into the gardens of bliss.
48	75	55	Which, therefore, of your LORD'S benefits will ye ungratefully deny?					Which then of the bounties of your Lord will ye twain1 deny?
48	76	55	Therein shall they delight themselves, lying on green cushions and beautiful carpets.					Their spouses on soft green cushions and on beautiful carpets shall recline:
48	77	55	Which, therefore, of your LORD'S benefits will ye ungratefully deny?					Which then of the bounties of your Lord will ye twain1 deny?
48	78	55	Blessed be the name of thy LORD, possessed of glory and honour!					Blessed be the name of thy Lord, full of majesty and glory.
45	0	56
45	0	56
45	0	56	CHAPTER LVI.					SURA LVI.–THE INEVITABLE [XLV.]
45	0	56	ENTITLED, THE INEVITABLE; REVEALED AT MECCA.		56:all (especially 56:1, 3) Memorials of the Faithful (within pp. 191-204, Táhirih) link			MECCA.–96 Verses
45	0	56	IN THE NAME OF THE MOST MERCIFUL GOD.					In the name of God, the Compassionate, the Merciful
45	1	56	WHEN the inevitables day of judgment shall suddenly come,	s The original word, the force whereof cannot well be expressed by a single one in English, signifies a calamitous accident, which falls surely and with sudden violence, and is therefore made use of here to design the day of judgment.	56:all (especially 56:1, 3) Memorials of the Faithful (within pp. 191-204, Táhirih) link	MG: When the Day that must come shall have come suddenly...		WHEN the day that must come shall have come suddenly,1	1 The renderings of Mar. cum inciderit casura, or as in Sur. lxix, 15, ingruerit ingruens nearly express the peculiar force of the Arabic verb and of the noun formed from it; i.e. a calamity that falls suddenly and surely. Weil renders, ween der Auferstehung's Tag eintritt (p. 389). Lane, when the calamity shall have happened.
45	2	56	no soul shall charge the prediction of its coming with falsehood:					None shall treat that sudden coming as a lie:
45	3	56	it will abase some, and exalt others.		56:all (especially 56:1, 3) Memorials of the Faithful (within pp. 191-204, Táhirih) link	MG: Day that shall abase! Day that shall exalt!...		Day that shall abase! Day that shall exalt!
45	4	56	When the earth shall be shaken with a violent shock;					When the earth shall be shaken with a shock,
45	5	56	and the mountains shall be dashed in pieces,					And the mountains shall be crumbled with a crumbling,
45	6	56	and shall become as dust scattered abroad;					And shall become scattered dust,
45	7	56	and ye shall be separated into three distinct classes:					And into three bands shall ye be divided:2	2 Comp. Tr. Rosch Haschanah, fol. 16, 6.
45	8	56	the companions of the right hand; (how happy shall the companions of the right hand be!)					Then the people of the right hand3–Oh! how happy shall be the people of the right hand!	3 Lit., the companions of the right hand, what shall be the companions of the right hand! and thus in verses 9, 37, 40.
45	9	56	and the companions of the left handt (how miserable shall the companions of the left hand be!),	t That is, the blessed and the damned; who may be thus distinguished here, because the books wherein their actions are registered will be delivered into the right hands of the former and into the left hands of the latter,1 thought he words translated right hand and left hand do also signify happiness and misery. 1 Al Beidâwi, Jallalo’ddin.				And the people of the left hand–Oh! how wretched shall be the people of the left hand!
45	10	56	and those who have preceded others in the faith shall precede them to paradise.u	u Either the first converts to Mohammedism, or the prophets, who were the respective leaders of their people, or any persons who have been eminent examples of piety and virtue, may be here intended. The original words literally rendered are, The leaders, the leaders: which repetition, as some suppose, was designed to express the dignity of these persons and the certainty of their future glory and happiness.2 2 Idem.				And they who were foremost on earth–the foremost still.4	4 Lit., the preceders, the preceders.
45	11	56	These are they who shall approach near unto God:					These are they who shall be brought nigh to God,
45	12	56	they shall dwell in gardens of delight:					In gardens of delight;
45	13	56	(There shall be many of the former religions;					A crowd of the former
45	14	56	and few of the last.x)	x i.e., There shall be more leaders, who have preceded others in faith and good works, among the followers of the several prophets from Adam down to Mohammed, than of the followers of Mohammed himself.3 3 Idem.				And few of the latter generations;
45	15	56	Reposing on couches adorned with gold and precious stones;					On inwrought couches
45	16	56	sitting opposite to one another thereon.y	y See chapter 25, p. 193, note a.				Reclining on them face to face:
45	17	56	Youths which shall continue in their bloom forever, shall go round about to attend them,					Aye-blooming youths go round about to them
45	18	56	with goblets, and beakers, and a cup of flowing wine:					With goblets and ewers and a cup of flowing wine;
45	19	56	their heads shall not ache by drinking the same, neither shall their reason be disturbed:					Their brows ache not from it, nor fails the sense:
45	20	56	and with fruits of the sorts which they shall choose,					And with such fruits as shall please them best,
45	21	56	and the flesh of birds of the kind which they shall desire.					And with flesh of such birds, as they shall long for:
45	22	56	And there shall accompany them fair damsels having large black eyes; resembling pearls hidden in their shells:					And theirs shall be the Houris, with large dark eyes, like pearls hidden in their shells,
45	23	56	as a reward for that which they shall have wrought.					In recompense of their labours past.
45	24	56	They shall not hear therein any vain discourse, or any charge of sin;					No vain discourse shall they hear therein, nor charge of sin,
45	25	56	but only the salutation, Peace! Peace!					But only the cry, "Peace! Peace!"
45	26	56	And the companions of the right hand (how happy shall the companions of the right hand be!)					And the people of the right hand–oh! how happy shall be the people of the right hand!
45	27	56	shall have their abode among lote-trees free from thorns,					Amid thornless sidrahs5	5 See Sura liii. 14, p. 69.
45	28	56	and trees of mauzz loaded regularly with their produce from top to bottom;	z The original word Talh is the name, not only of the mauz,1 but also of a very tall and thorny tree, which bears abundance of flowers of an agreeable smell,2 and seems to be the Acacia. 1 See p. 338. 2 Vide J. Leon. Descript. Africæ, l. 2.				And talh6 trees clad with fruit,	6 Probably the banana according to others, the acacia gummifera.
45	29	56	under an extended shade,					And in extended shade,
45	30	56	near a flowing water,a	a Which shall be conveyed in channels to such places and in such manner as every one shall desire.3 Al Beidâwi observes that the condition of the few who have preceded others in faith and good works, is represented by whatever may render a city life agreeable; and that the condition of the companions of the right hand, or the generality of the blessed, is represented by those things which make the principal pleasure of a country life; and that this is done to show the difference of the two conditions. 3 Al Beidâwi.				And by flowing waters,
45	31	56	and amidst fruits in abundance,					And with abundant fruits,7	7 "A Muslim of some learning professed to me that he considered the descriptions of Paradise in the Koran to be, in a great measure, figurative; 'like those,' said he, 'in the book of the Revelation of St. John;' and he assured me that many learned Muslims were of the same opinion." Lane's Modern Egyptians, i. p. 75, note.
45	32	56	which shall not fail, nor shall be forbidden to be gathered:					Unfailing, unforbidden,
45	33	56	and they shall repose themselves on lofty beds.b	b The word translated beds, signifies also, by way of metaphor, wives or concubines; and if the latter sense be preferred, the passage may be rendered thus, And they shall enjoy damsels raised on lofty couches, whom we have created, &c.				And on lofty couches.
45	34	56	Verily we have created the damsels of paradise by a peculiar creation;c	c Having created them purposely of finer materials than the females of this world, and subject to none of those inconveniences which are natural to the sex.4 Some understand this passage of the beatified women; who, though they died old and ugly, shall yet be restored to their youth and beauty in paradise.5 4 See the Prelim. Disc. Sect. IV. p. 75, &c. 5 See ibid. p. 80.				Of a rare creation have we created the Houris,
45	35	56	and we have made them virgins,d	d For how often soever their husbands shall go in unto them, they shall always find them virgins.				And we have made them ever virgins,
45	36	56	beloved by their husbands, of equal age with them;					Dear to their spouses, of equal age with them,8	8 Like them, grow not old.
45	37	56	for the delight of the companions of the right hand.					For the people of the right hand,
45	38	56	There shall be many of the former religions,					A crowd of the former,
45	39	56	and many of the latter.e	e Father Marracci thinks this to be a manifest contradiction to what is said above, There shall be many of the former and few of the latter: but al Beidâwi obviates such an objection, by observing that the preceding passage speaks of the leaders only, and those who have preceded others in faith and good works; and the passage before us speaks of the righteous of inferior merit and degree; so that though there be many of both sorts, yet there may be few of one sort, comparatively speaking, in respect to the other.				And a crowd of the latter generations.9	9 This seems a direct contradiction to verse 14, unless we suppose with Beidhawi that an inferior and more numerous class of believers are here spoken of.
45	40	56	And the companions of the left hand (how miserable shall the companions of the left hand be!)					But the people of the left hand–oh! how wretched shall be the people of the left hand!
45	41	56	shall dwell amidst burning winds,f and scalding water,	f Which shall penetrate into the passages of their bodies.				Amid pestilential10 winds and in scalding water,	10 Or, scorching.
45	42	56	under the shade of a black smoke,					And in the shadow of a black smoke,
45	43	56	neither cool nor agreeable.					Not cool, and horrid to behold.11	11 Lit., not noble, agreeable in appearance.
45	44	56	For they enjoyed the pleasures of life before this, while on earth;					For they truly, ere this, were blessed with worldly goods,
45	45	56	and obstinately persisted in a heinous wickedness:					But persisted in heinous sin,
45	46	56	and they said,					And were wont to say,
45	47	56	After we shall have died, and become dust and bones, shall we surely be raised to life?					"What! after we have died, and become dust and bones, shall we be raised?
45	48	56	Shall our forefathers also be raised with us?					And our fathers, the men of yore?"
45	49	56	Say, Verily both the first and the last					SAY: Aye, the former and the latter:
45	50	56	shall surely be gathered together to judgment, at the prefixed time of a known day.					Gathered shall they all be for the time of a known day.
45	51	56	Then ye, O men, who have erred, and denied the resurrection as a falsehood,					Then ye, O ye the erring, the gainsaying,
45	52	56	shall surely eat of the fruit of the tree of al Zakkum,					Shall surely eat of the tree Ez-zakkoum,
45	53	56	and shall fill your bellies therewith:					And fill your bellies with it,
45	54	56	and ye shall drink thereon boiling water;					And thereupon shall ye drink boiling water,
45	55	56	and ye shall drink as a thirsty camel drinketh.					And ye shall drink as the thirsty camel drinketh.
45	56	56	This shall be their entertainment on the day of judgment.					This shall be their repast in the day of reckoning!
45	57	56	We have created you: will ye not therefore believe that we can raise you from the dead?					We created you, will ye not credit us?12	12 As to the resurrection.
45	58	56	What think ye? The seed which ye emit,					What think ye? The germs of life13–	13 Lit., semen quod emittitis.
45	59	56	do ye create the same, or are we the creators thereof?					Is it ye who create them? or are we their creator?
45	60	56	We have decreed death unto you all:					It is we who have decreed that death should be among you;
45	61	56	and we shall not be prevented. We are able to substitute others like unto you in your stead, and to produce you again in the condition or form which ye know not.					Yet are we not thereby hindered14 from replacing you with others, your likes, or from producing you again in a form which ye know not!	14 Lit., forestalled, anticipated.
45	62	56	Ye know the original production by creation; will ye not therefore consider that we are able to produce you by resuscitation?		Memorials of the Faithful (within pp. 84-86, Hájí Mullá Mihdíy-i-Yazdí) link			Ye have known the first creation: will ye not then reflect?
45	63	56	What think ye? The grain which ye sow,					What think ye? That which ye sow–
45	64	56	do ye cause the same to spring forth, or do we cause it to spring forth?					Is it ye who cause its upgrowth, or do we cause it to spring forth?
45	65	56	If we pleased, verily we could render the same dry and fruitless, so that ye would not cease to wonder,g saying,	g Or to repent of your time and labour bestowed to little purpose, &c.				If we pleased we could so make your harvest dry and brittle that ye would ever marvel and say,
45	66	56	Verily we have contracted debtsh for seed and labor, but we are not permittedi to reap the fruit thereof.	h Or, We are undone. i Or, We are unfortunate wretches, who are denied the necessaries of life.				"Truly we have been at cost,15 yet are we forbidden harvest."	15 Lit, have incurred debt.
45	67	56	What think ye? The water which ye drink,					What think ye of the water ye drink?
45	68	56	do ye send down the same from the clouds, or are we the senders thereof?					Is it ye who send it down from the clouds, or send we it down?
45	69	56	If we pleased, we could render the same brackish: will ye not therefore give thanks?					Brackish could we make it, if we pleased: will ye not then be thankful?
45	70	56	What think ye? The fire which ye strike,					What think ye? The fire which ye obtain by friction–
45	71	56	do ye produce the tree whence ye obtain the same,k or are we the producers thereof?	k See chapter 36, p. 334, note b.				Is it ye who rear its tree, or do we rear it?
45	72	56	We have ordained the same for an admonition,l and an advantage to those who travel through the deserts.	l To put men in mind of the resurrection;1 which the production of fire in some sort resembles, or, of the fire of hell.2 1 See cap. 36, p. 334. 2 Al Beidâwi.				It is we who have made it for a memorial and a benefit to the wayfarers of the desert,
45	73	56	Wherefore praise the name of thy LORD, the great God.					Praise therefore the name of thy Lord, the Great.
45	74	56	Moreover I swearm by the setting of the stars;	m The particle la is generally supposed to be intensive in this place; but if it be taken for a negative, the words must be translated, I will not or do not swear, because what is here asserted is too manifest to need the confirmation of an oath.3 3 Idem.				It needs not that I swear by the setting of the stars,
45	75	56	(and it is surely a great oath, if ye knew it;)					And it is a great oath, if ye knew it,
45	76	56	that this is the excellent Koran,					That this is the honourable Koran,
45	77	56	the original whereof is written in the preserved book:					Written in the preserved Book:16	16 That is, The Prototype of the Koran written down in the Book kept by God himself.
45	78	56	none shall touch the same, except those who are clean.n	n Or, Let none touch the same, &c. Purity both of body and mind being requisite in him who would use this book with the respect he ought, and hopes to edify by it: for which reason these words are usually written on the cover.4 4 See the Prelim. Disc. Sect. III. p. 54.				Let none touch it but the purified,17	17 This passage implies the existence of copies of portions at least of the Koran in common use. It was quoted by the sister of Omar when at his conversion be desired to take her copy of Sura xx. into his hands.
45	79	56	It is a revelation from the LORD of all creatures.					It is a revelation from the Lord of the worlds.
45	80	56	Will ye, therefore, despise this new revelation?					Such tidings as these will ye disdain?
45	81	56	And do ye make this return for your food which ye receive from God, that ye deny yourselves to be obliged to him for the same?o	o By ascribing the rains, which fertilize your lands, to the influence of the stars.5 Some copies instead of rizkacom, i.e., your food, read shocracom, i.e., your gratitude; and then the passage may be rendered thus, And do ye make this return of gratitude, for GOD’S revealing the Korân, that ye reject the same as a fiction? 5 See ibid. Sect. I. p. 25.				Will ye make it your daily bread to gainsay them?
45	82	56	When the soul of a dying person cometh up to his throat,					Why, at the moment when the soul of a dying man shall come up into his throat,
45	83	56	and ye at the same time are looking on;					And when ye are gazing at him,
45	84	56	(and we are nigher unto him than ye, but ye see not his true condition;)					Though we are nearer to him than ye, although ye see us not:–
45	85	56	would ye not, if ye are not to be rewarded for your action hereafter,					Why do ye not, if ye are to escape the judgment,
45	86	56	cause the same to return into the body, if ye speak the truth?p	p The meaning of this obscure passage is, if ye shall not be obliged to give an account of your actions at the last day, as by your denying the resurrection ye seem to believe, cause the soul of the dying person to return into his body; for ye may as easily do that as avoid the general judgment.6 6 Jallal., al Beidâwi.				Cause that soul to return? Tell me, if ye speak the truth.
45	87	56	And whether he be of those who shall approach near unto God,q	q That is, of the leaders, or first professors of the faith.				But as to him who shall enjoy near access to God,
45	88	56	his reward shall be rest, and mercy, and a garden of delights:					His shall be repose, and pleasure, and a garden of delights.
45	89	56	or whether he be of the companions of the right hand,					Yea, for him who shall be of the people of the right hand,
45	90	56	he shall be saluted with the salutation, Peace be unto thee! by the companions of the right hand, his brethren:					Shall be the greeting from the people of the right hand–"Peace be to thee."
45	91	56	or whether he be of those who have rejected the true faith,					But for him who shall be of those who treat the prophets as deceivers,
45	92	56	and gone astray,					And of the erring,
45	93	56	his entertainment shall consist of boiling water,					His entertainment shall be of scalding water,
45	94	56	and the burning of hell fire.					And the broiling of hell-fire.
45	95	56	Verily this is a certain truth.					Verily this is a certain truth:
45	96	56	Wherefore praise the name of thy LORD, the great God.					Praise therefore the name of thy Lord, the Great.
99	0	57
99	0	57
99	0	57	CHAPTER LVII.					SURA LVII.–IRON [XCIX.]
99	0	57	ENTITLED, IRON;r REVEALED AT MECCA, OR AT MEDINA.s	r The word occurs toward the end of the chapter. s It is uncertain which of the two places was the scene of revelation of this chapter.				MEDINA.1–29 Verses	1 The general tone of this Sura shews it to have been revealed at Medina, and from verse 22 it may be inferred that its true date lies between the battle of Ohod and the battle of the Ditch.
99	0	57	IN THE NAME OF THE MOST MERCIFUL GOD.					In the Name of God, the Compassionate, the Merciful
99	1	57	WHATEVER is in heaven and earth singeth praise unto GOD; and he is mighty and wise.					ALL that is in the Heavens and in the Earth praiseth God, and He is the Mighty, the Wise!
99	2	57	His is the kingdom of heaven and earth; he giveth life, and he putteth to death; and he is almighty.					His the Kingdom of the Heavens and of the Earth; He maketh alive and killeth; and He hath power over all things!
99	3	57	He is the first, and the last; the manifest and the hidden: and he knoweth all things.		Kitáb-i-Íqán, part II, paragraph 151, p. 143 link The Seven Valleys (The Valley of Knowledge) (2 words) link The Seven Valleys (Valley of Unity, within pp. 17-29) link Gems of Divine Mysteries, p. 35, paragraph 46 link	the First and the Last, the Seen, and the Hidden. MG: first MG: last MG: He is the first and the last, the Seen and the Hidden.... BWC: He is the First and the Last; the Seen and the Hidden; and He knoweth all things!		He is the first and the last; the Seen and the Hidden;2 and He knoweth all things!	2 Lit. the exterior and the interior.
99	4	57	It is he who created the heavens and the earth in six days, and then ascended his throne. He knoweth that which entereth into the earth, and that which issueth out of the same, and that which descendeth from heaven, and that which ascendeth thereto; and he is with you, wheresoever ye be: for GOD seeth that which ye do.					It is He who in six days created the Heavens and the Earth, then ascended His throne. He knoweth that which entereth the earth, and that which goeth forth from it, and what cometh down from Heaven, and what mounteth up to it; and wherever ye are, He is with you; and God beholdeth all your actions!
99	5	57	His is the kingdom of heavens and earth; and unto GOD shall all things return.					His the kingdom of the Heavens and the Earth; and to God shall all things return!
99	6	57	He causeth the night to succeed the day, and he causeth the day to succeed the night; and he knowest the innermost part of men's breasts.					He causeth the night to pass into the day, and He causeth the day to pass into the night: and He knoweth the very secrets of the bosom!
99	7	57	Believe in GOD and his apostle, and lay out in alms a part of the wealth whereof GOD hath made you inheritors: for unto such of you as believe, and bestow alms, shall be given a great reward.					Believe in God and his apostle, and bestow in alms of that whereof God hath made you heirs: for whoever among you believe and give alms–their's shall be a great recompense.
99	8	57	And what aileth you, that ye believe not in GOD, when the apostle inviteth you to believe in your LORD; and he hath received your covenantt concerning this matter, if ye believe any proposition?	t That is, ye are obliged to believe in him by the strongest arguments and motives.				What hath come to you that ye believe not in God, although the apostle exhorteth you to believe in your Lord, and He hath accepted your alliance–if ye are true believers?
99	9	57	It is he who hath sent down unto his servant evident signs, that he may lead you out of darkness into light; for GOD is compassionate and merciful unto you.					He it is who hath sent down clear tokens upon His servant, that He may bring you out of darkness into light; and truly, Kind, Merciful to you is God.
99	10	57	And what aileth you, that ye contribute not of your substance for the defence of GOD'S true religion? Since unto GOD appertaineth the inheritance of heaven and earth. Those among you who shall have contributed and fought in defence of the faith, before the taking of Mecca, shall not be held equal with those who shall contribute and fight for the same afterwards.u These shall be superior in degree unto those who shall contribute and fight for the propagation of the faith, after the above-mentioned success; but unto all hath GOD promised a most excellent reward; and GOD well knoweth that which ye do.	u Because afterwards there was not so great necessity for either, the Mohammedan religion being firmly established by that great success.				And what hath come to you that ye expend not for the cause of God? since the heritage of the Heavens and of the Earth is God's only! Those among you who contributed before the victory, and fought, shall be differently treated from certain others among you! Such shall have a nobler grade than those who contributed and fought after it. But a goodly recompense hath God promised to all; and God is fully informed of your actions.
99	11	57	Who is he that will lend unto GOD an acceptable loan? for he will double the same unto him, and he shall receive moreover an honourable reward.					Who is he that will lend a generous loan to God? So will He double it to him, and he shall have a noble reward.
99	12	57	On a certain day, thou shalt see the true believers of both sexes: their light shall run before them, and on their right hands;x and it shall be said unto them, Good tidings unto you this day: gardens through which rivers flow; ye shall remain therein forever. This will be great felicity.	x One light leading them the right way to paradise, and the other proceeding from the book wherein their actions are recorded, which they will hold in their right hand.				One day thou shalt see the believers, men and women, with their light running before them, and on their right hand.3 The angels shall say to them, "Good tidings for you this day of gardens beneath whose shades the rivers flow, in which ye shall abide for ever!" This the great bliss!	3 To guide them on their route to paradise.
99	13	57	On that day the hypocritical men and the hypocritical women shall say unto those who believe, Stay for us,y what we may borrow some of your light. It shall be answered, Return back into the world, and seek light. And a high wall shall be set betwixt them, wherein shall be a gate, within which shall be mercy; and without it, over against the same, the torment of hell. The hypocrites shall call out unto the true believers, saying, Were we not with you? They shall answer, Yea; but ye seduced your own souls by your hypocrisy; and ye waited our ruin; and ye doubted concerning the faith; and your wishes deceived you, until the decree of GOD came, and ye died: and the deceiver deceived you concerning GOD.	y For the righteous will hasten to paradise swift as lightning.				On that day the hypocrites, both men and women, shall say to those who believe, "Tarry for us, that we may kindle our light at yours." It shall be said, "Return ye back, and seek light for yourselves." But between them shall be set a wall with a gateway, within which shall be the Mercy, and in front, without it, the Torment. They shall cry to them, "Were we not with you?" They shall say, "Yes! but ye led yourselves into temptation, and ye delayed, and ye doubted, and the good things ye craved deceived you, till the doom of God arrived:–and the deceiver deceived you in regard to God."
99	14	57	This day, therefore, a ransom shall not be accepted of you, nor of those who have been unbelievers. Your abode shall be hell fire: this is what ye have deserved; and an unhappy journey shall it be thither!					On that day, therefore, no ransom shall be taken from you or from those who believe not:–your abode the fire!–This shall be your master!4 and wretched the journey thither!	4 Patronus. Mar. Beschutzer. Ullm. Or, what ye have deserved.
99	15	57	Is not the time yet come unto those who believe, that their hearts should humbly submit to the admonition of GOD, and to that truth which hath been revealed; and that they be not as those unto whom the scripture was given heretofore, and to whom the time of forbearance was prolonged, but their hearts were hardened, and many of them were wicked doers?		Summons of the Lord of Hosts (Súriy-Haykal, paragraph 263) link A Traveler’s Narrative, p. 79 link	BWC: Hath not the time come for those who believe to humble their hearts at the mention of God? EGB: Is not the time yet come to those who believe for their hearts to become humble for the remembrance of God?		Hath not the time come, for those who believe, to humble their hearts at the warning of God and at the truth which he hath sent down? and that they be not as those to whom the Scriptures were given heretofore, whose lifetime was prolonged, but whose hearts were hardened, and many of them were perverse?
99	16	57	Know that GOD quickeneth the earth, after it hath been dead. Now have we distinctly declared our signs unto you, that ye may understand.					Know that God quickeneth the earth after its death! Now have we made these signs clear to you, that ye may understand.
99	17	57	Verily as to the almsgivers, both men and women, and those who lend unto GOD an acceptable loan, he will double the same unto them; and they shall moreover receive an honourable reward.					Verily, they who give alms, both men and women, and they who lend a generous loan to God,–doubled shall it be to them–and they shall have a noble recompense.
99	18	57	And they who believe in GOD and his apostles, these are the men of veracity, and the witnesses in the presence of their LORD: they shall have their reward, and their light. But as to those who believe not, and accuse our signs of falsehood, they shall be the companions of hell.					And they who believed in God and his apostle are the men of truth, and the witnesses in the presence of their Lord;5 They shall have their recompense and their light: But as for the infidels, and those who give the lie to our signs, these shall be the inmates of Hell.	5 Against the infidels.
99	19	57	Know that this present life is only a toy and a vain amusement: and worldly pomp, and the affectation of glory among you, and the multiplying of riches and children, are as the plants nourished by the rain, the springing up whereof delighteth the husbandmen; afterwards they wither, so that thou seest the same turned yellow, and at length they become dry stubble. And in the life to come will be a severe punishment for those who covet worldly grandeur;					Know ye that this world's life is only a sport, and pastime, and show, and a cause of vainglory among you! And the multiplying of riches and children is like the plants which spring up after rain–Their growth rejoiceth the husband-man; then they wither away, and thou seest them all yellow; then they become stubble. And in the next life is a severe chastisement,
99	20	57	and pardon from GOD, and favor for those who renounce it: for this present life is no other than a deceitful provision.					Or else pardon from God and His satisfaction: and this world's life is but a cheating fruition.6	6 Supellex deceptionis. Mar.
99	21	57	Hasten with emulation to obtain pardon from your LORD, and paradise, the extent whereof equalleth the extent of heaven and earth, prepared for those who believe in GOD and his apostles. This is the bounty of GOD: he will give the same unto whom he pleaseth; and GOD is endued with great bounty.		Selections from the Writings of the Báb (3 Exercepts from the Persian Bayán, V, 5, p. 85) link	Such is the bounty of God; to whom He will, He giveth it, and God is the Lord of grace abounding.		Vie in hasting after pardon from your Lord, and Paradise–whose outspread is as the outspread of the Heaven and of the Earth: Prepared is it for those who believe in God and His apostles: Such is the bounty of God: to whom He will He giveth it: and of immense bounty is God!
99	22	57	No accident happeneth in the earth, nor in your persons, but the same was entered in the book of our decrees, before we created it: verily this is easy with GOD:					No mischance chanceth either on earth or in your own persons, but ere we created them, it was in the Book;7–for easy is this to God–	7 Of our eternal decrees.
99	23	57	and this is written lest ye immoderately grieve for the good which escapeth you, or rejoice for that which happened unto you; for GOD loveth no proud or vain-glorious person,					Lest ye distress yourselves if good things escape you, and be over joyous for what falleth to your share. God loveth not the presumptuous, the boaster,
99	24	57	or those who are covetous, and command men covetousness. And whoso turneth aside from giving alms; verily GOD is self-sufficient, worthy to be praised.					Who are covetous themselves and incite others to covetousness. But whose turneth away from almsgiving–Ah! God is the Rich, the Praiseworthy.
99	25	57	We formerly sent our apostles with evident miracles and arguments; and we sent down with them the scriptures and the balance,z that men might observe justice: and we sent them down iron,a wherein is mighty strength for war,b and various advantages unto mankind: that GOD may know who assisteth him and his apostles in secret;c for GOD is strong and mighty.	z i.e., A rule of justice. Some think that a balance was actually brought down from heaven by the angel Gabriel to Noah, the use of which he was ordered to introduce among his people. a That is, we taught them how to dig the same from mines. Al Zamakhshari adds, that Adam is said to have brought down with him from paradise five things made of iron, viz., an anvil, a pair of tongs, two hammers, a greater and a lesser, and a needle. b Warlike instruments and weapons being generally made of iron. c That is, sincerely and heartily.	Memorials of the Faithful (pp. 180-191, Shamsu'd-Duhá) link	MG: Balance		We have sent our apostles with the clear tokens, and we have caused the Book and the balance8 to descend with them, that men might observe fairness. And we have sent down IRON. Dire evil9 resideth in it, as well as advantage, to mankind! God would know who will assist Him and his apostle in secret. Verily, God is Powerful, Strong.	8 Brought by Gabriel to Noah, who imparted its use to his posterity. So say the commentators. But the expression seems rather to be figurative. Comp. Sura lv. 6, p. 74. 9 Or, mighty warlike strength, but the antithesis requires the rendering given in the text. Comp. Gen. iv. 22, and Michna Tr. Aboth, 5, 9.
99	26	57	We formerly sent Noah and Abraham, and we established in their posterity the gift of prophecy, and the scripture: and of them some were directed, but many of them were evil-doers.					And of old sent we Noah and Abraham, and on their seed conferred the gift of prophecy, and the Book; and some of them we guided aright; but many were evil doers.
99	27	57	Afterwards we caused our apostles to succeed in their footsteps; and we caused Jesus the son of Mary to succeed them, and we gave him the gospel: and we put in the hearts of those that followed him compassion and mercy: but as to the monastic state, they instituted the same (we did not prescribe it to them) only out of a desire to please GOD; yet they observed not the same as it ought truly to have been observed. And we gave unto such of them as believed their reward: but many of them were wicked doers.					Then we caused our apostles to follow in their footsteps; and we caused Jesus the son of Mary to follow them; and we gave him the Evangel,10 and we put into the hearts of those who followed him kindness and compassion: but as to the monastic life, they invented it themselves. The desire only of pleasing God did we prescribe to them, and this they observed not as it ought to have been observed: but to such of them as believed gave we their reward, though many of them were perverse.	10 We are not to understand by the word Evangel the actual volume of the New Testament, or any one of its component parts, but rather the revelation made to Jesus by God himself, which Muhammad may have imagined to have been committed to writing subsequently, in the same way as his own Koran.
99	28	57	O ye who believe in the former prophets,d fear GOD, and believe in his apostle Mohammed: he will give you two portions of his mercy,e and he will ordain a light wherein ye may walk, and he will forgive you; for GOD is ready to forgive, and merciful:	d These words are directed to the Jews and Christians, or rather to the latter only. e One as a recompence for their believing in Mohammed, and the other as a recompense for their believing in the prophets who preceded him; for they will not lose the reward of their former religion, though it be now abrogated by the promulgation of Islâm.1				O ye who believe! fear God and believe in his apostle: two portions of his mercy will He give you. He will bestow on you light to walk in, and He will forgive you: for God is Forgiving, Merciful;
99	29	57	that those who have received the scriptures may know that they have not power over any of the favours of GOD,f and that good is in the hand of GOD; he bestoweth the same on whom he pleaseth; for GOD is endued with great beneficence.	f i.e., That they cannot expect to receive any of the favours above mentioned, because they believe not in his apostle, and those favours are annexed to faith in him; or, that they have not power to dispose of GOD’S favours, particularly of the greatest of them, the gift of prophecy, so as to appropriate the same to whom they please.1 1 Idem.				That the people of the Book may know that they have no control over aught of the favours of God, and that these gifts of grace11 are in the hands of God, and that He vouchsafeth them to whom he will; for God is of immense bounty.	11 The word in the original is the same for favours, gifts of grace, bounty. The reference is to the gift of prophecy (Beidh.) mentioned verse 27.
106	0	58
106	0	58	CHAPTER LVIII.
106	0	58	ENTITLED, SHE WHO DISPUTED; REVEALED AT MEDINA.g	g Some are of opinion that the first ten verses of this chapter, ending with these words, and fear GOD, before whom ye shall be assembled, were revealed at Mecca, and the rest at Medina.2 2 Idem.				SURA LVIII.–SHE WHO PLEADED [CVI.]
106	0	58						MEDINA.–22 Verses
106	0	58	IN THE NAME OF THE MOST MERCIFUL GOD.					In the Name of God, the Compassionate, the Merciful
106	1	58	(XXVIII.) NOW hath GOD heard the speech of her who disputed with thee concerning her husband, and made her complaint unto GOD;h and GOD hath heard your mutual discourse: for GOD both heareth and seeth.	h This was Khawla bint Thálaba, the wife of Aws Ebn al Sâmat, who, being divorced by her husband by a form in use among the Arabs in the time of ignorance, viz., by saying to her, Thou art to me as the back of my mother,3 came to ask Mohammed’s opinion whether they were necessarily obliged to a separation; and he told her that it was not lawful for her to cohabit with her husband any more: to which she replying, that her husband had not put her away, the prophet repeated his former decision, adding that such form of speaking was by general consent understood to imply a perpetual separation. Upon this the woman, being greatly concerned because of the smallness of her children, went home, and uttered her complaint to GOD in prayer: and thereupon this passage was revealed,4 allowing a man to take his wife again, notwithstanding his having pronounced the above-mentioned form of divorce, on doing certain acts of charity or mortification, by way of penance. 3 See cap. 33, p. 312. 4 Al Beidâwi, Jallalo’ddin, &c.				God hath heard the words of HER1 WHO PLEADED with thee against her husband, and made her plaint to God; and God hath heard your mutual intercourse: for God Heareth, Beholdeth.	1 Khaula, daughter of Thalaba, who had been divorced by the formula in verse 2, which was understood among the Arabs to imply perpetual separation. This Muhammad had asserted in her case; but in consequence of the woman's prayers, etc., a relaxation of the law, on fulfilment of the conditions mentioned in verses 4, 5, was hereby allowed. None of the earlier traditions fix any date for this Sura, though later authorities (Weil, 184) fix the end of Hej. 6, or the beginning of Hej. 7.–The subject matter is in part similar to that of Sura xxiv.
106	2	58	As to those among you who divorce their wives, by declaring that they will thereafter regard them as their mothers; let them know that they are not their mothers. They only are their mothers who brought them forth;i and they certainly utter an unjustifiable saying and a falsehood:	i And therefore no woman ought to be placed in the same degree of prohibition, except those whom GOD has joined with them, as nursing mothers, and the wives of the prophet.5 5 Al Beidâwi See cap. 4, p. 56, and cap. 33, p. 319.				As to those of you who put away their wives by saying, "Be thou to me as my mother's back" their mothers2 they are not; they only are their mothers who gave them birth! they certainly say a blameworthy thing and an untruth:	2 See Sura [ciii.] xxxiii. 4.
106	3	58	but GOD is gracious and ready to forgive.					But truly, God is Forgiving, Indulgent.
106	4	58	Those who divorce their wives by declaring that they will for the future regard them as their mothers, and afterwards would repairk what they have said, shall be obliged to free a captive,l before they touch one another. That is what ye are warned to perform: and GOD is well apprised of that which ye do.	k This seems to be here the true meaning of the original word, which properly signifies to return, and is variously expounded by the Mohammedan doctors. l Which captive, according to the most received decision, ought to be a true believer, as is ordered for the expiation of manslaughter.6 6 See cap. 4, p. 64.				And those who thus put away their wives, and afterwards would recall their words, must free a captive before they can come together again. To this are ye warned to conform: and God is aware of what ye do.
106	5	58	And whoso findeth not a captive to redeem, shall observe a fast of two consecutive months, before they touch one another. And whoso shall not be able to fast that time, shall feed threescore poor men. This is ordained you, that ye may believe in GOD and his apostle. These are the statutes of GOD: and for the unbelievers is prepared a grievous torment.					And he who findeth not a captive to set free, shall fast two months in succession before they two come together. And he who shall not be able to do so, shall feed sixty poor men. This, that he may believe in God and His Apostle. These are the statutes of God: and for the unbelievers is an afflictive chastisement!
106	6	58	Verily they who oppose GOD and his apostle shall be brought low, as the unbelievers who preceded them were brought low. And now have we sent down manifest signs: and an ignominious punishment awaiteth the unbelievers.					Truly they who oppose God and His Apostle shall be brought low, as those who were before them were brought low. And now have we sent down demonstrative signs: and, for the Infidels is a shameful chastisement.
106	7	58	On a certain day GOD shall raise them all to life, and shall declare unto them that which they have wrought. GOD hath taken an exact account thereof; but they have forgotten the same: and GOD is witness over all things.					On the day when God shall raise them all to life, and shall tell them of their doings. God hath taken count of them, though they have forgotten them! and God is witness over all things.
106	8	58	Dost thou not perceive that GOD knoweth whatever is in heaven and in earth? There is no private discourse among three persons, but he is the fourth of them; nor among five, but he is the sixth of them; neither among a smaller number than this, nor a larger, but he is with them, wheresoever they be: and he will declare unto them that which they have done, on the day of resurrection; for GOD knoweth all things.					Dost thou not see that God knoweth all that is in the Heavens and all that is in the Earth? Three persons speak not privately together, but He is their fourth; nor five, but He is their sixth; nor fewer nor more, but wherever they be He is with them. Then on the day of resurrection He will tell them of their deeds: for God knoweth all things.
106	9	58	Hast thou not observed those who have been forbidden to use clandestine discourse, but afterwards return to what they have been forbidden, and discourse privily among themselves of wickedness, and enmity, and disobedience towards the apostle?m And when they come unto thee, they salute thee with that form of salutation wherewith GOD doth not salute thee;n and they say among themselves, by way of derision, Would not GOD punish us for what we say, if this man were a prophet? Hell shall be their sufficient punishment: they shall go down into the same to be burned; and an unhappy journey shall it be!	m That is, the Jews and hypocritical Moslems, who caballed privately together against Mohammed, and made signs to one another when they saw the true believers; and this they continued to do, notwithstanding they were forbidden. n It seems they used, instead of Al salâm aleica, i.e., Peace be upon thee, to say, Al sâm aleica, i.e., Mischief on thee, &c.1 1 Al Beidâwi, Jallalo’ddin.				Hast thou not marked those who have been forbidden secret talk, and return to what they have been forbidden, and talk privately together with wickedness, and hate, and disobedience towards the Apostle? And when they come to thee, they greet thee not as God greeteth thee:3 and they say among themselves, "Why doth not God punish us for what we say?" Hell shall be their meed:4 they shall be burned at its fire: and a wretched passage thither!	3 Instead of saying, Es-salam aleika, "Peace be on thee," the Infidels and Jews said, Es-sam aleika, "a plague, or poison on thee." See Geiger, p. 18. 4 Lit. sufficiency.
106	10	58	O true believers, when ye discourse privily together, discourse not of wickedness, and enmity, and disobedience towards the apostle; but discourse of justice and piety: and fear GOD, before whom ye shall be assembled.					O Believers! when ye hold private converse together, let it not be with wickedness, and hate, and disobedience towards the Apostle; but let your private talk be with justice and the fear of God: aye, fear ye God unto whom ye shall be gathered!
106	11	58	Verily the clandestine discourse of the infidels proceedeth from Satan, that he may grieve the true believers: but there shall be none to hurt them in the least, unless by the permission of GOD; wherefore in GOD let the faithful trust.					Only of Satan is this clandestine talk, that he may bring the faithful to grief: but, unless by God's permission, not aught shall he harm them! in God then let the faithful trust.
106	12	58	O true believers, when it is said unto you, Make room in the assembly; make room:o GOD will grant you ample room in paradise. And when it is said unto you, Rise up; rise up: GOD will raise those of you who believe, and those to whom knowledge is given, to superior degrees of honour; and GOD is fully apprised of that which ye do.	o In this passage the Moslems are commanded to give place, in the public assemblies, to the prophet and the more honourable of his companions; and not to press and crowd upon him, as they used to do, out of a desire of being near him, and hearing his discourse.				O ye who believe! when it is said to you, "Make room in your assemblies," then make ye room. God will make room for you in Paradise! And when it is said to you, "Rise up," then rise ye up. God will uplift those of you who believe, and those to whom "the Knowledge" is given, to lofty grades! and God is cognisant of your actions.
106	13	58	O true believers, when ye go to speak with the apostle, give alms previously to your discoursing with him;p this will be better for you, and more pure. But if ye find not what to give, verily GOD will be gracious and merciful unto you.	p To show your sincerity, and to honour the apostle. It is doubted whether this be a counsel or a precept; but, however, it continued but a very little while in force, being agreed on all hands to be abrogated by the following passage, Do ye fear to give alms, &c.2 2 Idem				O ye who believe! when ye go to confer in private with the Apostle, give alms before such conference. Better will this be for you, and more pure. But if ye have not the means, then truly God is Lenient, Merciful.
106	14	58	Do ye fear to give alms previously to your discoursing with the prophet, lest ye should impoverish yourselves? Therefore if ye do it not, and GOD is gracious unto you, by dispensing with the said precept for the future, be constant at prayer, and pay the legal alms; and obey GOD and his apostle in all other matters: for GOD well knoweth that which ye do.					Do ye hesitate to give alms previously to your private conference? Then if ye do it not (and God will excuse it in you), at least observe prayer, and pay the stated impost, and obey God and His Apostle: for God is cognisant of your actions.
106	15	58	Hast thou not observed those who have taken for their friends a people against whom GOD is incensed?q They are neither of you, nor of them:r and they swear to a lies knowingly.	q i.e., The Jews. r Being hypocrites, and wavering between the two parties. s i.e., They have solemnly professed Islâm, which they believe not in their hearts.				Hast thou not remarked those who make friends of that people with whom God is angered? They are neither of your party nor of theirs; and they swear to a lie,5 knowing it to be such.	5 The Jews swear that they are Muslims.
106	16	58	GOD hath prepared for them a grievous punishment; for it is evil which they do.					God hath got ready for them a severe torment: for, evil is that they do.
106	17	58	They have taken their oaths for a cloak, and they have turned men aside from the way of GOD: wherefore a shameful punishment awaiteth them;					They make a cloak of their faith, and turn others aside from the way of God: wherefore a shameful torment awaiteth them.
106	18	58	neither their wealth nor their children shall avail them at all against GOD. These shall be the inhabitants of hell fire; they shall abide therein forever.					Not at all shall their wealth or their children avail them aught against God. Companions shall they be of the fire: they shall abide therein for ever.
106	19	58	On a certain day GOD shall raise them all: then will they swear unto him, as they swear now unto you, imagining that it will be of service to them. Are they not liars?					On the day when God shall raise them all, they will swear to Him as they now swear to you, deeming that it will avail them. Are they not–yes they–the liars?
106	20	58	Satan hath prevailed against them, and hath caused them to forget the remembrance of GOD. These are the party of the devil; and shall not the party of the devil be doomed to perdition?					Satan hath gotten mastery over them, and made them forget the remembrance of God. These are Satan's party. What! shall not verily the party of Satan be for ever lost.
106	21	58	Verily they who oppose GOD and his apostle shall be placed among the most vile. GOD hath written, Verily I will prevail, and my apostles: for GOD is strong and mighty.					Verily, they who oppose God and His Apostle shall be among the most vile. God hath written this decree: "I will surely prevail, and my Apostles also." Truly God is Strong, Mighty.
106	22	58	Thou shalt not find people who believe in GOD and the last day to love him who opposeth GOD and his apostle; although they be their fathers, or their sons, or their brethren, or their nearest relations. In the hearts of these hath GOD written faith; and he hath strengthened them with his spirit: and he will lead them into gardens, beneath which rivers flow, to remain therein forever. GOD is well pleased in them; and they are well pleased in him. These are the party of GOD: and shall not the party of GOD prosper?					Thou shalt not find that any of those who believe in God, and in the last day, love him who opposeth God and His Apostle, even though they be their fathers, or their sons, or their brethren, or their nearest kin. On the hearts of these hath God graven the Faith, and with His own Spirit hath He strengthened them; and He will bring them into gardens, beneath whose shades the rivers flow, to remain therein eternally. God is well pleased in them, and they in Him. These are God's party! Shall not, of a truth, a party of God be for ever blessed?
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102	0	59
102	0	59	CHAPTER LIX.					SURA LIX.–THE EMIGRATION [CII.]
102	0	59	ENTITLED, THE EMIGRATION;t REVEALED AT MEDINA.	t The original word signifies the quitting or removing from one’s native country or settlement, to dwell elsewhere, whether it be by choice or compulsion.				MEDINA.–24 Verses
102	0	59	IN THE NAME OF THE MOST MERCIFUL GOD.					In the Name of God, the Compassionate, the Merciful
102	1	59	WHATEVER is in heaven and earth celebrateth the praise of GOD: and he is the mighty, the wise.					ALL that is in the Heavens and all that is on the Earth praiseth God! He, the Mighty, the Wise!
102	2	59	It was he who caused those who believed not, of the people who receive the scripture, to depart from their habitations at the first emigration.u Ye did not think that they would go forth: and they thought that their fortresses would protect them against GOD. But the chastisement of GOD came upon them, from whence they did not expect; and he cast terror into their hearts. They pulled down their houses with their own hands,x and the hands of the true believers. Wherefore take example from them, O ye who have eyes.	u The people here intended were the Jews of the tribe of al Nadîr, who dwelt in Medina, and when Mohammed fled thither from Mecca, promised him to stand neuter between him and his opponents, and made a treaty with him to that purpose. When he had gained the battle of Bedr, they confessed that he was the prophet described in the law: but upon his receiving that disgrace at Ohod, they changed their note; and Caab Ebn al Ashraf, with forty horse, went and made a league with Abu Sofiân, which they confirmed by oath. Upon this, Mohammed got Caab dispatched, and, in the fourth year of the Hejra, set forward against al Nadîr, and besieged them in their fortress, which stood about three miles from Medina, for six days, at the end of which they capitulated, and were allowed to depart, on condition that they should entirely quit that place: and accordingly some of them went into Syria, and others to Khaibar and Hira.1 This was the first emigration, mentioned in the passage before us. The other happened several years after, in the reign of Omar, when that Khalîf banished those who had settled at Khaibar, and obliged them to depart out of Arabia.2 Dr. Prideaux, speaking of Mohammed’s obliging those of al Nadîr to quit their settlements, says that a party of his men pursued those who fled into Syria, and having overtaken them, put them all to the sword, excepting only one man that escaped. With such cruelty, continues he, did those barbarians first set up to fight for that imposture they had been deluded into.3 But a learned gentleman has already observed that this is all grounded on a mistake, which the doctor was led into by an imperfection in the printed edition of Elmacinus; where, after mentioning the expulsion of the Nadîrites, are inserted som e incoherent words relating to another action which happened the month before, and wherein seventy Moslems, instead of putting others to the sword, were surprised and put to the sword themselves, together with their leader al Mondar Ebn Omar, Caab Ebn Zeid alone escaping.4 1 Al Beidâwi, Jallal. &c. Vide Abulf. Vit. Moh. c. 35. 2 Idem interp. 3 Prid. Life of Mah. p. 82. 4 Vide Gagnier, not. in Abulf. Vit. Moh. p. 72. x Doing what damage they could, that the Moslems might make the less advantage of what they were obliged to leave behind them.	Kitáb-i-Íqán, part II, paragraph 256, p. 229 link Some Answered Questions (Chapter 37, within pp. 146-151) link Some Answered Questions (Chapter 81, within pp. 282-290) link	Wherefore, take ye good heed ye who are men of insight! LCB: Take heed ye who are endued with discernment. LCB: Take heed ye who are endued with discernment.		He it is who caused the unbelievers among the people of the Book to quit their homes and join those who had EMIGRATED previously.1 Ye did not think that they would quit them; and they on their part thought that their fortresses would protect them against God: But God came upon them whence they looked not for Him, and cast such fear into their hearts that by their own hands as well as by the hands of the victorious believers they demolished their houses! Profit by this example ye who are men of insight!	1 The Jews of Nadhir, three miles from Medina, had broken a treaty made with Muhammad, and in the month RabŒ of the fourth year of the Hejira were besieged by him and driven first to the Jews of Kainoka, who had emigrated previously, under compulsion, after the battle of Bedr, and subsequently out of Arabia. Weil, Life of M. p.137.n.
102	3	59	And if GOD had not doomed them to banishment, he had surely punished them in this world:y and in the world to come they shall suffer the torment of hell fire.	y By delivering them up to slaughter and captivity, as he did those of Koreidha.				And were it not that God had decreed their exile, surely in this world would he have chastised them: but in the world to come the chastisement of the fire awaiteth them.
102	4	59	This, because they opposed GOD and his apostle: and whoso opposeth GOD, verily GOD will be severe in punishing him.					This because they set them against God and his apostle; and whoso setteth him against God. . . . ! God truly is vehement in punishing.
102	5	59	What palm-trees ye cut down, or left standing on their roots, were so cut down or left by the will of GOD; and that he might disgrace the wicked doers.					Your cutting down some of their palm trees and sparing others was by God's permission, and to put the wicked to shame.
102	6	59	And as to the spoils of these people which GOD hath granted wholly to his apostle,z ye did not push forward any horses or camels against the same;a but GOD giveth unto his apostles dominion over whom he pleaseth: for GOD is almighty.	z It is remarkable that in this expedition the spoils were not divided according to the law given for that purpose in the Korân,5 but were granted to the apostle, and declared to be entirely in his disposition. And the reason was, because the place was taken without the assistance of horse, which became a rule for the future.6 5 Cap. 8, p. 130. 6 Vide Abulf. Vit. Moh. p. 91. a For the settlement of those of al Nadîr being so near Medina, the Moslems went all on foot thither, except only the prophet himself.7 7 Al Beidâwi.				After the spoils of these Jews which God hath assigned to his apostle, ye pressed not with horse or camel.2 But God giveth his apostles power over what he will. God is Almighty.	2 On which account these spoils were entirely assigned to Muhammad, and not divided in the usual manner. See Sura [xcv.] viii. 42. Weil, p. 138, 184.
102	7	59	The spoils of the inhabitants of the towns which GOD hath granted to his apostle are due unto GOD and to the apostle, and to him who is of kin to the apostle, and the orphans, and the poor, and the traveller; that they may not be forever divided in a circle among such of you as are rich. What the apostle shall give you, that accept; and what he shall forbid you, that abstain from: and fear GOD; for GOD is severe in chastising.					The spoil taken from the people of the towns and assigned by God to his apostle, belongeth to God, and to the apostle, and to his kindred, and to the orphan, and to the poor, and to the wayfarer, that none of it may circulate among such of you only as are rich: What the apostle hath given you, take: What he hath refused you, refuse: And fear ye God, for God is severe in punishing.
102	8	59	A part also belongeth to the poor Mohâjerîn,b who have been dispossessed of their houses and their substance, seeking favor from GOD, and his good-will, and assisting GOD and his apostle. These are the men of veracity.	b Wherefore Mohammed distributed those spoils among the Mohâjerîn, or those who had fled from Mecca, only, and gave no part thereof to the Ansârs, or those of Medina, except only to three of them, who were in necessitous circumstances.8 8 Idem. Vide Abulf. ubi sup. p. 72.				To the poor refugees (Mohadjerin) also doth a part belong, who have been driven from their homes and their substance, and who seek favour from God and his goodwill, and aid God and his apostle. These are the men of genuine virtue.
102	9	59	And they who quietly possessed the town of Medina, and professed the faith without molestation, before them,c love him who hath fled unto them, and find in their breasts no want of that which is given the Mohâjerîn,d but prefer them before themselves, although there be indigence among them. And whoso is preserved from the covetousness of his own soul, those shall surely prosper.	c That is, the Ansârs; who enjoyed their houses and the free exercise of their religion before the Hejra, while the converts of Mecca were persecuted and harassed by the idolaters. d i.e., And bear them no grudge or envy on that account.	Tablets of Bahá’u’lláh Revelaed after the Kitáb-i-Aqdas (KALÍMÁT-I-FIRDAWSÍYYIH (Words of Paradise), within pp. 55-80) link The Secret of Divine Civilization, p. 96 link The Secret of Divine Civilization, p. 103 link	BWC: They prefer them before themselves, though poverty be their own lot. And with such as are preserved from their own covetousness shall it be well. MG: They prefer them before themselves, though poverty be their own lot. MG: They prefer them before themselves, though poverty be their own lot.		They of Medina who had been in possession of their abodes and embraced the faith before them, cherish those who take refuge with them; and they find not in their breasts any desire for what hath fallen to their share: they prefer them before themselves, though poverty be their own lot. And with such as are preserved from their own covetousness shall it be well.
102	10	59	And they who have come after theme say, O LORD, forgive us and our brethren who have preceded us in the faith, and put not into our hearts ill-will against those who have believed: O LORD, verily thou art compassionate and merciful.	e The persons here meant seem to be those who fled from Mecca after Mohammed began to gain strength, and his religion had made a considerable progress.				And they who have come after them into the faith say, "O our Lord! forgive us and our brethren who have preceded us in the faith, and put not into our hearts ill-will against those who believe. O our Lord! thou verily art Kind, Merciful."
102	11	59	Hast thou not observed them who play the hypocrites? They say unto their brethren who believe not, of those who have received the scriptures,f Verily if ye be expelled your habitations, we will surely go forth with you; and we will not pay obedience, in your respect, unto any one forever: and if ye be attacked, we will certainly assist you. But GOD is witness that they are liars.	f That is, the Jews of the tribe of al Nadîr.				Hast thou not observed the disaffected saying to their unbelieving brethren3 among the people of the Book, "If ye be driven forth, we will go forth with you; and in what concerneth you, never will we obey any one; and if ye be attacked we will certainly come to your help." But God is witness that they are liars.	3 To the Jews of the tribe of Nadhir.
102	12	59	Verily if they be expelled, they will not go forth with them: and if they be attacked, they will not assist them;g and if they do assist them, they will surely turn their backs: and they shall not be protected.	g And it happened accordingly; for Ebn Obba and his confederates wrote to the Nadîrites to this purpose, but never performed their promise.1 1 Al Beidâwi.				No! if they were driven forth, they would not share their banishment; if they were attacked they would not help them, or if they help them they will surely turn their backs: then would they remain unhelped.
102	13	59	Verily ye are stronger than they, by reason of the terror cast into their breasts from GOD. This, because they are not people of prudence.					Assuredly the fear of you is more intense in their hearts than the fear of God! This because they are a people devoid of discernment.
102	14	59	They will not fight against you in a body, except in fenced towns, or from behind walls. Their strength in war among themselves is great:h thou thinkest them to be united; but their hearts are divided. This, because they are people who do not understand.	h i.e., It is not their weakness or cowardice which makes them decline a field battle with you, since they show strength and valour enough in their wars with one another; but both fail them when they enter into the lists with GOD and his apostle.				They (the Jews) will not fight against you in a body except in fenced towns or from behind walls. Mighty is their valour among themselves! thou thinkest them united–but their hearts are divided. This for that they are a people who understand not.
102	15	59	Like those who lately preceded them,i they have tasted the evil consequence of their deed; and a painful torment is prepared for them hereafter.	i viz., The idolaters who were slain at Bedr; or the Jews of Kainokâ, who were plundered and sent into exile before those of al Nadîr.				They act like those who lately preceded them,4 who also tasted the result of their doings; and a grievous chastisement awaiteth them–	4 The idolaters slain at Bedr (Djal.) or the Jews of Kainoka, who had been plundered previously to those of Nadhir.
102	16	59	Thus have the hypocrites deceived the Jews: like the devil, when he saith unto a man, Be thou an infidel; and when he is become an infidel, he saith, Verily I am clear of thee; for I fear GOD, the LORD of all creatures.					Like Satan when he saith to a man, "Be an infidel:" and when he hath become an infidel, he saith, "I share not thy guilt:5 verily, I fear God the Lord of the Worlds."	5 Lit. I am clear of thee.
102	17	59	Wherefore the end of them both shall be that they shall dwell in hell fire, abiding therein forever: and this shall be the recompense of the unjust.					Of both, therefore, shall the end be that they dwell for ever in the fire: This is the recompense of the evil doers.
102	18	59	O true believers, fear GOD; and let a soul look what it sendeth before for the morrow:k and fear GOD, for GOD is well acquainted with that which ye do.	k That is, for the next life, which may be called the morrow, as this present life may be called to-day.				O ye who believe! fear God. And let every soul look well to what it sendeth on before for the morrow. And fear ye God: Verily, God is cognisant of what ye do.
102	19	59	And be not as those who have forgotten GOD, and whom he hath caused to forget their own souls: these are the wicked doers.		Kitáb-i-Íqán, part II, paragraph 107, p. 101 link The Four Valleys (First Valley) link	And be ye not like those who forget God, and whom He hath therefore caused to forget their own selves. MG: And be ye not like those who forget God, and whom He hath therefore caused to forget their own selves. These are the wicked doers.		And be ye not like those who forget God, and whom He hath therefore caused to forget their proper selves. Such men are the evil doers.
102	20	59	The inhabitants of hell fire and the inhabitants of paradise shall not be held equal. The inhabitants of paradise are they who shall enjoy felicity.					The inmates of the Fire and the inmates of Paradise are not to be held equal. The inmates of Paradise only shall be the blissful.
102	21	59	If we had sent down this Koran on a mountain, thou wouldest certainly have seen the same humble itself, and cleave in sunder for fear of GOD. These similitudes do we propose unto men, that they may consider.					Had we sent down this Koran on some mountain, thou wouldst certainly have seen it humbling itself6 and cleaving asunder for the fear of God. Such are the parables we propose to men in order that they may reflect.	6 This may be derived from the Rabbinical idea that Mount Sinai was chosen, on account of its lowness, to be the scene of the revelation to Moses, in order to shew that God loves the humble.
102	22	59	He is GOD, besides whom there is no GOD; who knoweth that which is future, and that which is present: he is the most Merciful;					He is God beside whom there is no god. He knoweth things visible and invisible: He is the Compassionate, the Merciful.
102	23	59	he is GOD, besides whom there is no GOD: the King, the Holy, the Giver of peace, the Faithful, the Guardian, the Powerful, the Strong, the most High. Far be GOD exalted above the idols which they associate with him!					He is God beside whom there is no god: He is the King, the Holy, the Peaceful, the Faithful, the Guardian, the Mighty, the Strong, the Most High! Far be the Glory of God from that which they unite with Him!
102	24	59	He is GOD, the Creator, the Maker, the Former. He hath most excellent names.l Whatever is in heaven and in earth praiseth him: and he is the Mighty, the Wise.	l See cap. 7, p. 123, note x.				He is God, the Producer, the Maker, the Fashioner! To Him are ascribed excellent titles. Whatever is in the Heavens and in the Earth praiseth Him. He is the Mighty, the Wise!
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110	0	60	CHAPTER LX.					SURA1 LX.–SHE WHO IS TRIED [CX.]	1 Revealed probably as far as verse 9 (Ramadhan Hej. 8) shortly before the taking of Mecca.
110	0	60	ENTITLED, SHE WHO IS TRIED;m REVEALED AT MEDINA.	m This chapter bears this title because it directs the women who desert and come over from the infidels to the Moslems to be examined, and tried whether they be sincere in their profession of the faith.				MEDINA.–13 Verses
110	0	60	IN THE NAME OF THE MOST MERCIFUL GOD.					In the Name of God, the Compassionate, the Merciful
110	1	60	O TRUE believers, take not my enemy and your enemy for your friends,n showing kindness towards them; since they believe not in the truth which hath come unto you, having expelled the apostle and yourselves from your native city, because ye believe in GOD, your LORD. If ye go forth to fight in defence of my religion, and out of a desire to please me, and privately show friendship unto them;o verily I well know that which ye conceal, and that which ye discover: and whoever of you doth this, hath already erred from the straight path.	n This passage was revealed on account of Hateb Ebn Abi Balpaa, who understanding that Mohammed had a design to surprise Mecca, wrote a letter to the Koreish, giving them notice of the intended expedition, and advised them to be on their guard: which letter he sent by Sarah, a maid-servant belonging to the family of Hâshem. The messenger had not been gone long, before Gabriel discovered the affair to the prophet, who immediately sent after her; and having intercepted the letter, asked Hateb how he came to be guilty of such an action? To which he replied that it was not out of infidelity, or a desire to return to idolatry, but merely to induce the Koreish to treat his family, which was still at Mecca, with some kindness; adding that he was well assured his intelligence would be of no service at all to the Meccans, because he was satisfied GOD would take vengeance on them. Whereupon Mohammed received his excuse and pardoned him; but it was thought proper to forbid any such practices for the future.1 1 Idem. Vide Abulf. Vit. Moh. p. 192. o The verb here used has also a contrary signification, according to which the words may be rendered, and yet openly show friendship unto them.				O YE who believe! take not my foe2 and your foe for friends, shewing them kindness, although they believe not that truth which hath come to you: they drive forth the Apostles and yourselves because ye believe in God your Lord! If ye go forth to fight on my way, and from a desire to please me, and shew them kindness in private, I well know what ye conceal, and what ye discover! Whoso doth this hath already gone astray from the even way.	2 Halèb Ben Abu Baltaa had informed the Koreisch of an intended surprise of Mecca on the part of Muhammad, with the view of making terms for his own family who had been left there. The offence was pardoned, but the revelation was nevertheless published with the view of preventing similar acts of treachery in future.
110	2	60	If they get the better of you, they will be enemies unto you, and they will stretch forth their hands and their tongues against you with evil: and they earnestly desire that ye should become unbelievers.					If they meet with you they will prove your foes: hand and tongue will they put forth for your hurt, and will desire that you become infidels again.
110	3	60	Neither your kindred nor your children will avail you at all on the day of resurrection, which will separate you from one another: and GOD seeth that which ye do.					Neither your kindred nor your children shall at all avail you on the day of the resurrection. A severance between you will it make! and your actions doth God behold.
110	4	60	Ye have an excellent pattern in Abraham, and those who were with him, when they said unto their people, Verily we are clear of you, and of the idols which ye worship, besides GOD: we have renounced you; and enmity and hatred is begun between us and you forever, until ye believe in GOD alone: except Abraham's saying unto his father, Verily I will beg pardon for thee:p but I cannot obtain aught of GOD in thy behalf. O LORD, in thee do we trust, and unto thee are we turned; and before thee shall we be assembled hereafter.	p For in this Abraham’s example is not to be followed. See chapter 9, p. 148.				A good example had ye in Abraham,3 and in those who followed him, when they said to their people, "Verily, we are clear of you, and of what ye worship beside God: we renounce you: and between us and hath hatred and enmity sprung up for ever, until ye believe in God alone." Yet imitate not the language of Abraham to his Father, "I will pray for thy forgiveness, but not aught shall I obtain for thee from God."4 O our Lord! in thee do we trust! to thee do we turn! to thee we shall come back at the last.	3 Speaking of the representatives of the different religious systems prevalent in the Roman Empire, as Orpheus, Abraham, Christ, Apollonius of Tyana, enshrined among the household deities of Alexander Severus, Mr. Milman remarks (Hist. of Christianity, ii. p. 231) that "It is singular that Abraham, rather than Moses, was placed at the head of Judaism: it is possible that the traditionary sanctity which attached to the first parent of the Jewish people, and of many of the Arab tribes, and which was afterwards embodied in the Koran, was floating in the East, and would comprehend, as it were, the opinions, not only of the Jews, but of a much wider circle of the Syrian natives." 4 Sura [cxiii.] ix. 115.
110	5	60	O LORD, suffer us not to be put to trial by the unbelievers:q and forgive us, O LORD; for thou art mighty and wise.	q i.e., Suffer them not to prevail against us, lest they thence conclude themselves to be in the right, and endeavour to make us deny our faith by the terror of persecution.1 1 Al Beidâwi.				O our Lord! expose us not for trial to the unbelievers, and forgive us: for thou art the Mighty, the Wise!
110	6	60	Verily ye have in them an excellent example, unto him who hopeth in GOD and the last day: and whoso turneth back; verily GOD is self-sufficient, and praiseworthy.					A good example had ye in them, for all who hope in God and in the last day. But let who will turn back, God truly is the Rich, the Praiseworthy!
110	7	60	Peradventure GOD will establish friendship between yourselves and such of them as ye now hold for enemies:r for GOD is powerful; and GOD is inclined to forgive, and merciful.	r And this happened accordingly on the taking of Mecca; when Abu Sofiân and others of the Koreish, who had till then been inveterate enemies to the Moslems, embraced the same faith, and became their friends and brethren. Some suppose the marriage of Mohammed with Omm Habîba, the daughter of Abu Sofiân, which was celebrated the year before, to be here intended.2 2 Vide Gagnier, not in Abulf. Vit. Moh. p. 91.				God will, perhaps, establish good will between yourselves and those of them whom ye take to be your enemies:5 God is Powerful: and God is Gracious, Merciful.	5 That is, by their conversion hereafter.
110	8	60	As to those who have not borne arms against you on account of religion, nor turned you out of your dwellings, GOD forbiddeth you not to deal kindly with them, and to behave justly towards them:s for GOD loveth those who act justly.	s This passage, it is said, was revealed on account of Koteila bint Abd’al Uzza, who having, while she was an idolatress, brought some presents to her daughter, Asma bint Abi Becr, the latter not only refused to accept them, but even denied her admittance.3 3 Al Beidâwi.				God doth not forbid you to deal with kindness and fairness toward those who have not made war upon you on account of your religion, or driven you forth from your homes: for God loveth those who act with fairness.
110	9	60	But as to those who have borne arms against you on account of religion, and have dispossessed you of your habitations, and have assisted in dispossessing you, GOD forbiddeth you to enter into friendship with them: and whosoever of you entereth into friendship with them, those are unjust doers.					Only doth God forbid you to make friends of those who, on account of your religion, have warred against you, and have driven you forth from your homes, and have aided those who drove you forth: and whoever maketh friends of them are wrong-doers.
110	10	60	O true believers, when believing women come unto you as refugees, try them: GOD well knoweth their faith. And if ye know them to be true believers, send them not back to the infidels: they are not lawful for the unbelievers to have in marriage; neither are the unbelievers lawful for them. But give their unbelieving husbands what they shall have expended for their dowers.t Nor shall it be any crime in you if ye marry them, provided ye give them their dowries.u And retain not the patronage of the unbelieving women: but demand back that which ye have expended for the dowry of such of your wives as go over to the unbelievers; and let them demand back that which they have expended for the dowry of those who come over to you. This is the judgment of GOD, which he establisheth among you: and GOD is knowing and wise.	t For, according to the terms of the pacification of al Hodeibiya,4 each side was to return whatever came into their power belonging to the other; wherefore when the Moslems were, by this passage, forbidden to restore the married women who should come over to them, they were at the same time commanded to make some sort of satisfaction, by returning their dowry. It is related that, after the aforesaid pacification, while Mohammed was yet at al Hodeibiya, Sobeia bint al Hareth, of the tribe of Aslam, having embrace Mohammedism, her husband, Mosâfer the Makhzumite, came and demanded her back; upon which this passage was revealed: and Mohammed, pursuant thereto, administered to her the oath thereafter directed, and returned her husband her dower; and then Omar married her.5 4 See cap. 48, p. 380, &c. 5 Al Beidâwi. u For what is returned to their former husbands is not to be considered as their dower.				O Believers!6 when believing women come over to you as refugees (Mohadjers), then make TRIAL of them. God best knoweth their faith; but if ye have also ascertained their faith, let them not go back to the infidels; they are not lawful for them, nor are the unbelievers lawful for these women. But give them back what they have spent for their dowers. No crime shall it be in you to marry them, provided ye give them their dowers. Do not retain any right in the infidel women, but demand back what you have spent for their dowers, and let the unbelievers demand back what they have spent for their wives.7 This is the ordinance of God which He ordaineth among you: and God is Knowing, Wise.	6 Said (see Nöld. p. 163) to have been revealed at, or shortly after, the peace of Hudaibiya. According to the terms then agreed upon, a mutual restitution of property was to take place. 7 Who are converted to Islam.
110	11	60	If any of your wivesx escape from you to the unbelievers, and ye have your turn by the coming over of any of the unbelievers' wives to you;y give unto those believers whose wives shall have gone away, out of the dowries of the latter, so much as they shall have expended for the dowers of the former: and fear GOD, in whom ye believe.	x Literally, anything of your wives; which some interpret, any part of their dowry. y Or, as the original verb may also be translated, and ye take spoils; in which case the meaning will be, that those Moslems, whose wives shall have gone over to the infidels, shall have a satisfaction for their dower out of the next booty. This law, they saw, was given because of the idolaters, after the preceding verse had been revealed, refused to comply therewith, or to make any return of the dower of those women who went over to them from the Moslems;1 so that the latter were obliged to indemnify themselves as they could. 1 Idem.				And if any of your wives escape from you to the Infidels from whom ye afterwards take any spoil, then give to those whose wives shall have fled away, the like of what they shall have spent for their dowers; and fear God in whom ye believe.
110	12	60	O prophet, when believing women come unto thee, and plight their faith unto thee,z that they will not associate anything with GOD, nor steal, nor commit fornication, nor kill their children,a nor come with a calumny which they have forged between their hands and their feet,b nor be disobedient to thee in that which shall be reasonable: then do thou plight thy faith unto them, and ask pardon for them of GOD; for GOD is inclined to forgive, and merciful.	z See the Prelim. Disc. Sect. II. p. 37. Some are of opinion that this passage was not revealed till the day of the taking of Mecca; when, after having received the solemn submission of the men, he proceeded to receive that of the women.2 2 Idem. a See chapter 81. b Jallalo’ddin understands these words of their laying their spurious children to their husbands.				O Prophet! when believing women come to thee, and pledge themselves that they will not associate aught with God, and that they will not steal or commit adultery, nor kill their children, nor bring scandalous charges,8 nor disobey thee in what is right, then plight thou thy faith to them, and ask pardon for them of God: for God is Indulgent, Merciful!	8 Lit. with a calumny which they have devised between their hands and their feet. Said to have been revealed at the taking of Mecca. Tab. Beidh.
110	13	60	O true believers, enter not into friendship with a people against whom GOD is incensed;c they despair of the life to come,d as the infidels despair of the resurrection of those who dwell in the graves.	c i.e., The infidels in general; or the Jews in particular.3 3 See cap. I, p. 1. d By reason of their infidelity; or because they well know they cannot expect to be made partakers of the happiness of the next life, by reason of their rejecting of the prophet foretold in the law, and whose mission is confirmed by miracles.4 4 Al Beidâwi.				O Believers! enter not into amity with those against whom God is angered; they despair of the life to come, even as the Infidels despair of the inmates of the tombs.
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98	0	61	CHAPTER LXI.					SURA LXI.–BATTLE ARRAY [XCVIII.]
98	0	61	ENTITLED, BATTLE-ARRAY; REVEALED AT MECCA.e	e Or, as some rather judge, at Medina; which opinion is confirmed by the explication in the next note.				MEDINA.–14 Verses
98	0	61	IN THE NAME OF THE MOST MERCIFUL GOD.					In the Name of God, the Compassionate, the Merciful
98	1	61	WHATEVER is in heaven and in earth celebrateth the praise of GOD; for he is mighty and wise.					ALL that is in the Heavens and all that is on the Earth praiseth God. He is the Mighty, the Wise!
98	2	61	O true believers, why do ye say that which ye do not?f	f The commentators generally suppose these words to be directed to the Moslems, who, notwithstanding they had solemnly engaged to spend their lives and fortunes in defence of their faith, yet shamefully turned their backs at the battle of Ohod.5 They may, however, be applied to hypocrites of all sorts, whose actions contradict their words. 5 Cap. 3, p. 45, &c.				Believers! why profess ye that which ye practise not?1	1 Addressed to the Muslims who had turned their backs to the enemy at Ohod.
98	3	61	It is most odious in the sight of GOD, that ye say that which ye do not.					Most hateful is it to God that ye say that which ye do not.
98	4	61	Verily GOD loveth those who fight for his religion in battle-array, as though they were a well-compacted building.		Memorials of the Faithful, within pp. 97-102, Mishkín-Qalam) link	MG: solidly established		Verily God loveth those who, as though they were a solid wall, do battle for his cause in serried lines!
98	5	61	Remember when Moses said unto his people, O my people, why do ye injure me;g since ye know that I am the apostle of GOD sent unto you? And when they had deviated from the truth, GOD made their hearts to deviate from the right way; for GOD directeth not wicked people.	g viz., By your disobedience; or by maliciously aspersing me.6 6 See cap. 33, p. 320.				And bear in mind when Moses said to his people, "Why grieve ye me, O my people, when ye know that I am God's apostle unto you?" And when they went astray, God led their hearts astray; for God guideth not a perverse people:
98	6	61	And when Jesus the Son of Mary said, O children of Israel, verily I am the apostle of GOD sent unto you, confirming the law which was delivered before me, and bringing good tidings of an apostle who shall come after me, and whose name shall be Ahmed.i And when he produced unto them evident miracles, they said, This is manifest sorcery.	i For Mohammed also bore the name of Ahmed; both names being derived from the same root, and nearly of the same signification. The Persian paraphrast, to support what is here alleged, quotes the following words of Christ, I go to my father, and the Paraclete shall come:7 the Mohammedan doctors unanimously teaching that by the Paraclete (or, as they choose to read it, the Periclyte, or Illustrious) their prophet is intended, and no other.8 7 See John xvi. 7, &c. 8 See the Prelim. Disc. Sect. IV. p. 58.				And remember when Jesus the son of Mary said, "O children of Israel! of a truth I am God's apostle to you to confirm the law which was given before me, and to announce an apostle that shall come after me whose name shall be Ahmad!"2 But when he (Ahmad) presented himself with clear proofs of his mission, they said, "This is manifest sorcery!"	2 Muhammad had no doubt heard that Jesus had promised a Paracletos, John xvi. 7. This title, understood by him, probably from the similarity of sound, as equivalent to Periclytos, he applied to himself with reference to his own name Muhammad (i.e. praised, glorified) from the same root and of the same meaning as Ahmad, also one of the Prophet's names. It may be here remarked that the name Muhammad, if pronounced Muhammed, "might be understood by an Arab in an active instead of a passive sense." (Lane, Kor. p. 52.) Other passages of Scripture understood by Muslims of their Prophet are Deut. xxxiii. 2, where Paran is said to mean Islam; Isai. xxi. 6, where the "rider on the ass" is Jesus, the "rider on the camel" Muhammad; Matt. xx. 1-16, where the morning, noon, and even are Judaism, Christianity, and Islam; John iv. 21; 1 John iv. 2, 3, where Muhammad is said to be "the spirit that is of God," because he proclaimed that Jesus was a true man and not God.
98	7	61	But who is more unjust than he who forgeth a lie against GOD, when he is invited unto Islam? And GOD directeth not the unjust people.					But who more impious than he who when called to Islam deviseth a falsehood concerning God? God guideth not the wicked!
98	8	61	They seek to extinguish GOD'S light with their mouths: but GOD will perfect his light, though the infidels be averse thereto.					Fain would they put out the light of God with their mouths! but though the Infidels hate it, God will perfect his light.
98	9	61	It is he who hath sent his apostle with the direction, and the religion of truth, that he may exalt the same above every religion, although the idolaters be averse thereto.		The Secret of Divine Civilization, p. 41 link	MG: that He may make it victorious over every other religion		He it is who hath sent his apostle with guidance and the religion of truth, that, though they hate it who join other gods with God, He may make it victorious over every other religion.
98	10	61	O true believers, shall I show you a merchandise which will deliver you from a painful torment hereafter?					O ye who believe! shall I shew you a merchandise that shall deliver you from the sore torment?
98	11	61	Believe in GOD and his apostle; and defend GOD'S true religion with your substance, and in your own persons. This will be better for you, if ye knew it.					Believe in God and his apostle, and do valiantly in the cause of God with your wealth and with your persons! This, did ye but know it, will be best for you.
98	12	61	He will forgive you your sins, and will introduce you into gardens through which rivers flow, and agreeable habitations in gardens of perpetual abode. This will be great felicity.					Your sins will He forgive you, and He will bring you into gardens beneath whose shades the rivers flow–into charming abodes in the gardens of Eden: This shall be the great bliss.–
98	13	61	And ye shall obtain other things which ye desire, namely, assistance from GOD, and a speedy victory. And do thou bear good tidings to the true believers.					And other things which ye desire will he bestow, Help from God and speedy conquest!3 Bear thou these tidings to the faithful.	3 If this allude to a meditated attack on the Banu Nadir (see Sura [cii.] lix.) we have a clue to the probable date of the Sura. The promise, however, may be general. But the tone of verse 9 evidently points to a period when, as at Medina, the prospects of Islam were becoming hopeful.
98	14	61	O true believers, be ye assistants of GOD; as Jesus the son of Mary said to the apostles, Who will be my assistants with respect to GOD?k The apostles answered, We will be the assistants of GOD. So a part of the children of Israel believed, and a part believed not:l but we strengthened those who believed, above their enemy; wherefore they became victorious over them.	k See chapter 3, p. 38. l Either by rejecting him, or by affirming him to be GOD, and the son of GOD.9 9 Jallalo’ddin.				O ye who believe! be helpers (ansars) of God; as said Jesus the son of Mary to his apostles, "Who will come to the help of God?" "We," said the apostles, "will be helpers of God." And a part of the children of Israel believed, and a part believed not. But to those who believed gave we the upperhand over their foes, and soon did they prove victorious.
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94	0	62	CHAPTER LXII.					SURA LXII.–THE ASSEMBLY [XCIV.]
94	0	62	ENTITLED, THE ASSEMBLY; REVEALED AT MEDINA.					MEDINA.–II Verses
94	0	62	IN THE NAME OF THE MOST MERCIFUL GOD.					In the Name of God, the Compassionate, the Merciful
94	1	62	WHATEVER is in heaven and earth praiseth GOD; the King, the Holy, the Mighty, the Wise.					ALL that is in the Heavens, and all that is on the Earth, uttereth the Praise of God, the King! the Holy! the Mighty! the Wise!
94	2	62	It is he who hath raised up amidst the illiterate Arabians an apostle from among themselves,m to rehearse his signs unto them, and to purify them, and to teach them the scriptures and wisdom; whereas before they were certainly in a manifest error;	m See the Prelim. Disc. Sect. II. p. 32.				It is He who hath sent to the pagan folk (Arabs) an Apostle from among themselves, to rehearse His signs to them, and to purify them, and to impart to them a knowledge of "the Book" and wisdom; for aforetime were they in manifest error.
94	3	62	and others of them have not yet attained unto them, by embracing the faith; though they also shall be converted in God's good time; for he is mighty and wise.					And others among them have not yet overtaken those who preceded them in the faith. But He is the Mighty, the Wise!
94	4	62	This is the free grace of GOD: he bestoweth the same on whom he pleaseth: and GOD is endued with great beneficence.					This is the goodness of God: He bestoweth it on whom He will: God is of immense goodness!
94	5	62	The likeness of those who were charged with the observance of the law, and then observed it not, is as the likeness of an ass laden with books.n How wretched is the likeness of the people who charge the signs of GOD with falsehood! and GOD directeth not the unjust people.	n Because they understand not the prophecies contained in the law, which bear witness to Mohammed, no more than the ass does the books he carries.				They on whom the burden of the law was laid, and would not bear it, are like an ass beneath a load of books. A sorry likeness this, for the people who give the lie to the signs of God! God guideth not the people who do this wrong!
94	6	62	Say, O ye who follow the Jewish religion, if ye say that ye are the friends of GOD above other men, wish for death,o if ye speak truth.	o i.e., Make it your request to GOD that he would translate you from this troublesome world to a state of never-fading bliss.	Kitáb-i-Íqán, part II, paragraph 252, p. 227 link Summons of the Lord of Hosts (Súriy-Haykal, paragraph 223) link A Traveler’s Narrative, p. 67 link	Wish for death, if ye are men of truth. BWC: Wish ye then for death, if ye be men of truth. EGB: Desire death, then, if ye be sincere.		SAY: O ye Jews, if ye profess that ye rather than other men are the friends of God, then wish for death if ye are men of truth.
94	7	62	But they will never wish for it, because of that which their hands have sent before them:p and GOD well knoweth the unjust.	p See chapter 2, p. 11.				But never on account of their previous handywork will they wish for it, and God knoweth the wrong doers.
94	8	62	Say, Verily death, from which ye fly, will surely meet you: then shall ye be brought before him who knoweth as well what is concealed as what is discovered; and he will declare unto you that which ye have done.					SAY: Verily the death from which ye flee will surely meet you. Then shall ye be brought back to Him who knoweth alike the things done in secret and openly: and He will tell you of your actions.
94	9	62	O true believers, when ye are called to prayer on the day of assembly,q hasten to the commemoration of GOD and leave merchandising. This will be better for you, if you knew it.	q That is, Friday, which being more peculiarly set apart by Mohammed for the public worship of GOD, is therefore called Yawm al jomá, i.e., the day of the assembly or congregation; whereas before it was called al Arûba. The first time this day was particularly observed, as some say, was on the prophet’s arrival at Medina, into which city he made his first entry on a Friday: but others tell us that Caab Ebn Lowa, one of Mohammed’s ancestors, gave the day its present name, because on that day the people used to be assembled before him.1 One reason given for the observation of Friday, preferably to any other day of the week, is because on that day GOD finished the creation.2 By returning to your commerce and worldly occupations, if ye think fit: for the Mohammedans do not hold themselves obliged to observe the day of their public assembly with the same strictness as the Christians and Jews do their respective Sabbath; or particularly to abstain from work, after they have performed their devotions. Some, however, from a tradition of their prophet, are of opinion that works of charity, and religious exercises, which may draw down the blessing of GOD, are recommended in this passage. 1 Al Beidâwi. 2 Vide Gol. in Alfrag p. 15.				O ye who believe! When ye are summoned to prayer on the day of THE ASSEMBLY,1 haste to the commemoration of God, and quit your traffic. This, if ye knew it, will be best for you.	1 Friday; the day on which Muhammad made his first entry into Medina, and the day on which creation was finished.
94	10	62	And when prayer is ended, then disperse yourselves through the land as ye list, and seek gain of the liberality of GOD:r and remember GOD frequently, that ye may prosper.	r It is related that one Friday, while Mohammed was preaching, a caravan of merchants happened to arrive with their drums beating, according to custom; which the congregation hearing, they all ran out of the mosque to see them, except twelve only.3 3 Al Beidâwi, Jallalo’ddin.	Selections from the Writings of the Báb (3 Excerpts from the Persian Bayán, VIII, 19, within pp. pp. 80-81) link	Verily, make ye mention of God		And when the Prayer is ended, then disperse yourselves abroad and go in quest of the bounties of God; and, that it may be well with you, oft remember God.
94	11	62	But when they see any merchandising, or sport, they flock thereto, and leave thee standing up in the pulpit.s Say, The reward which is with GOD is better than any sport or merchandise: and GOD is the best provider.	[no note]				But when they get a sight of merchandise or sport, they disperse after it, and leave thee standing alone.2 SAY: God hath in reserve what is better than sport or wares. And God is the best provider!	2 It is said that when Muhammad was preaching, Dahya Alkalbi, while yet a heathen, came, on a Friday, into Medina at the head of a caravan, and that all the congregation, attracted by the music of the tambours which preceded it, left the sermon for the spectacle. Muquâtil ap. Alfarrâ. If this account be accurate, we may approximate to the date of this Sura as in Hej. 5 (towards the close). Dahya is known to have fought in the ranks of the Muslims at the battle of the Ditch. And as the former part is aimed at the Jews, it is probably of the same period as Sura [xci.] ii.
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104	0	63	CHAPTER LXIII.					SURA LXIII.1–THE HYPOCRITES [CIV.]	1 Revealed shortly after the expedition against the Banu 'l Mustaliq in Hej. 6. See Nöld. p. 156 n. The "Hypocrites" mentioned in the later Suras are the disaffected portion of the population of Medina, who covertly opposed the claims of Muhammad to temporal authority over that city. They were gradually absorbed, as the authority of Islam increased.
104	0	63	ENTITLED, THE HYPOCRITES; REVEALED AT MEDINA.					MEDINA.–11 Verses
104	0	63	IN THE NAME OF THE MOST MERCIFUL GOD.					In the Name of God, the Compassionate, the Merciful
104	1	63	WHEN the hypocrites come unto thee, they say, We bear witness that thou art indeed the apostle of GOD. And GOD knoweth that thou art indeed his apostle: but GOD beareth witness that the hypocrites are certainly liars.					WHEN the Hypocrites come to thee, they say, "We bear witness that thou art the Sent One of God." God knoweth that thou art His Sent One: but God beareth witness that the HYPOCRITES do surely lie.
104	2	63	They have taken their oaths for a protection, and they turn others aside from the way of GOD: it is surely evil which they do.					Their faith2 have they used as a cloak, and they turn aside others from the way of God! Evil are all their doings.	2 Or, in accordance with another reading, oaths. Comp. Ps. cix. 18.
104	3	63	This is testified of them, because they believed, and afterwards became unbelievers: wherefore a seal is set on their hearts, and they shall not understand.					This, for that they believed, then became unbelievers!Therefore hath a seal been set upon their hearts, and they understand not.
104	4	63	When thou beholdest them, their persons please thee:t and if they speak, thou hearest their discourse with delight. They resemble pieces of timber set up against a wall.u They imagine every shout to be against them.x They are enemies: wherefore beware of them. GOD curse them: how are they turned aside from the truth!	t The commentators tell us, that Abdallah Ebn Obba, a chief hypocrite, was a tall man of a very graceful presence, and of a ready and eloquent tongue; and used to frequent the prophet’s assembly, attended by several like himself; and that these men were greatly admired by Mohammed, who was taken with their handsome appearance, and listened to their discourse with pleasure.1 1 Al Beidâwi u Being tall and big, but void of knowledge and consideration.2 2 Idem. x Living under continual apprehensions; because they are conscious of their hypocrisy towards GOD, and their insincerity towards the Moslems.				When thou seest them, their persons make thee marvel; and if they speak, thou listenest with pleasure to their discourse. Like timbers are they leaning against a wall!3 They think that every shout is against them. They are enemies–Beware of them then–God do battle with them! How false are they!	3 Like timbers or joists supported in a wall or leaned against it, i.e., their persons are bulky, but their hearts so hypocritical and cowardly that they are afraid of the slightest noise. In the original, saïkat is perhaps an allusion to the shout of Gabriel, that is to exterminate the wicked.
104	5	63	And when it is said unto them, Come, that the apostle of GOD may ask pardon for you; they turn away their heads, and thou seest them retire big with disdain.					And when it is said to them, "Come, the Apostle of God will ask pardon for you," they turn their heads aside, and thou seest them withdraw in their pride.
104	6	63	It shall be equal unto them, whether thou ask pardon for them, or do not ask pardon for them: GOD will by no means forgive them; for GOD directeth not the prevaricating people.					Alike shall it be to them whether thou ask forgiveness for them, or ask it not. By no means will God forgive them: God hath no guidance for a perverse people.
104	7	63	These are the men who say to the inhabitants of Medina, Do not bestow anything on the refugees who are with the apostle of GOD, that they may be obliged to separate from him. Whereas unto GOD belong the stores of heaven and earth: but the hypocrites do not understand.					These are they who say to you of Medina, "Spend not aught upon those who are with the Apostle of God, and they will be forced to quit him." Yet the treasures of the Heavens and of the Earth are God's! But the Hypocrites have no understanding.
104	8	63	They say, Verily, if we return to Medina, the worthier shall expel thence the meaner.y Whereas superior worth belongeth unto GOD and his apostle, and the true believers: but the hypocrites know it not.	y These, as well as the preceding, were the words of Ebn Obba to one of Medina, who in a certain expedition quarrelling with an Arab of the desert about water, received a blow on the head with a stick, and made his complaint thereof to him.3 3 Idem.				They say: "If we return to the city, the mightier will assuredly drive out the weaker from it." But might is with God, and with the Apostle, and with the Faithful! Yet the Hypocrites understand not.
104	9	63	O true believers, let not your riches or your children divert you from the remembrance of GOD: for whosoever doth this, they will surely be losers.					O ye who believe! let not your wealth and your children delude you into forgetfulness of God. Whoever shall act thus, shall surely suffer loss.
104	10	63	And give alms out of that which we have bestowed on you; before death come unto one of you, and he say, O LORD, wilt thou not grant me respite for a short term: that I may give alms, and become one of the righteous?					And expend in the cause of God out of that with which we have supplied you, ere death surprise each one of you, and he say, "O Lord! wilt thou not respite me to a term not far distant, that I may give alms, and become one of the just?"
104	11	63	For GOD will by no means grant further respite to a soul, when its determined time is come: and GOD is fully apprised of that which ye do.					And by no means will God respite a soul when its hour hath come! And God is fully cognisant of what ye do.
93	0	64
93	0	64
93	0	64	CHAPTER LXIV					SURA LXIV.–MUTUAL DECEIT [XCIII.]
93	0	64	ENTITLED, MUTUAL DECEIT; REVEALED AT MECCA.z	z The commentators are not agreed whether this chapter was revealed at Mecca, or at Medina; or partly at the one place, and partly at the other.				MEDINA.1–18 Verses	1 The first verse of this Sura, and the phrase obey God and the Apostle (verses 8, 12), which usually occurs only in Medina Suras, the phrases in verse 16 compared with Sura [cii.] lix. 9, as well as the subject matter, incline me to follow those Muslim commentators who are of opinion that the whole Sura was revealed at Medina. Weil and Muir suppose it to be Meccan.
93	0	64	IN THE NAME OF THE MOST MERCIFUL GOD.					In the Name of God, the Compassionate, the Merciful
93	1	64	WHATEVER is in heaven and earth celebrateth the praises of GOD: his is the kingdom, and unto him is the praise due; for he is almighty.					ALL that is in the Heavens, and all that is in the Earth, praiseth God: His the Kingdom and His the Glory! And He hath power over all things!
93	2	64	It is he who hath created you; and one of you is predestined to be an unbeliever, and another of you is predestined to be a believer: and GOD beholdeth that which ye do.					It is He who hath created you all; yet some of you are infidel and others believers: but God beholdeth all your actions.
93	3	64	He hath created the heavens and the earth with truth; and he hath fashioned you, and given you beautiful forms: and unto him must ye all go.					He hath created the Heavens and the Earth in Truth; and He hath fashioned you and given you goodly forms; and to Him must ye all return.
93	4	64	He knoweth whatever is in heaven and earth: and he knoweth that which ye conceal, and that which ye discover; for GOD knoweth the innermost part of men's breasts.					He knoweth all that passeth in the Heavens and in the Earth; and He knoweth what ye hide and what ye bring to light; and God knoweth the very secrets of men's breasts.
93	5	64	Have ye not been acquainted with the story of those who disbelieved heretofore, and tasted the evil consequence of their behavior? And for them is prepared in the life to come a tormenting punishment.					Hath not the story reached you of those who disbelieved of yore, and therefore tasted the evil consequences of their doings? And a sore punishment doth await them.
93	6	64	This shall they suffer, because their apostles came unto them with evident proofs of their mission, and they said, Shall men direct us? Wherefore they believed not, and turned their backs. But GOD standeth in need of no person: for GOD is self-sufficient, and worthy to be praised.					This, for that when their apostles came to them with the clear tokens, they said, "What! shall men be our guides?" And they believed not and turned their backs. But God can dispense with them; for God is the Rich, the Praiseworthy!
93	7	64	The unbelievers imagine that they shall not be raised again. Say, Yea, by my LORD, ye shall surely be raised again; then shall ye be told that which ye have wrought; and this is easy with GOD.					The infidels pretend that they shall not be raised from the dead. SAY: Yea, by my Lord, ye shall surely be raised; then shall ye surely be told of your deeds! And easy is this for God.
93	8	64	Wherefore believe in GOD and his apostle, and the light which we have sent down: for GOD is well acquainted with that which ye do.					Believe then in God and his apostle and in the light which we have sent down; for God is fully aware of all ye do.
93	9	64	On a certain day he shall assemble you, at the day of the general assembly: that will be the day of mutual deceit.a And whoso shall believe in GOD, and shall do that which is right, from him will he expiate his evil deeds, and he will lead him into gardens beneath which rivers flow, to remain therein forever. This will be great felicity.	a When the blessed will deceive the damned, by taking the places which they would have had in paradise had they been true believers; and contrariwise.1 1 Idem, Jallalo’ddin, Yahya.				The day when He shall gather you together for the day of mutual gathering, will be the day of MUTUAL DECEIT,2 and whoso shall have believed in God and done what is right, for him will He cancel his deeds of evil; and He will bring him into the gardens beneath whose shades the rivers flow, to abide therein for evermore. This will be the great bliss!	2 That is, the day on which it will be found that if the just had been wicked they would have taken the place of the reprobates, while the reprobates will see that if they had been just persons they would have gone to Paradise.
93	10	64	But they who shall not believe, and shall accuse our signs of falsehood, those shall be the inhabitants of hell fire, wherein they shall remain forever; and a wretched journey shall it be thither!					But the unbelieving–those who gave the lie to our signs–shall be the inmates of the fire, wherein they shall remain for ever. And a wretched passage thither!
93	11	64	No misfortune happeneth but by the permission of GOD; and whoso believeth in GOD, he will direct his heart: and GOD knoweth all things.					No mischance chanceth but by God's permission; and whoso believeth in God, that man's heart will he guide: and God knoweth all things.
93	12	64	Wherefore obey GOD, and obey the apostle: but if ye turn back, verily the duty incumbent on our apostle is only public preaching.					Obey God then and obey the apostle: but if ye turn away, our apostle is not to blame, for he is only charged with plain preaching.
93	13	64	GOD! there is no GOD but he: wherefore in GOD let the faithful put their trust.					God! there is no God but He! On God, then, let the faithful trust.
93	14	64	O true believers, verily of your wives and your children ye have an enemy:b wherefore beware of them. But if ye pass over their offences, and pardon, and forgive them;c GOD is likewise inclined to forgive, and merciful.	b For these are apt to distract a man from his duty, especially in time of distress;2 a married man caring for the things that are of this world, while the unmarried careth for the things that belong to the LORD.3 2 Idem. 3 See I Cor. vii. 25, &c. c Considering that the hindrance they may occasion you proceeds from their affection, and their ill bearing your absence in time of war, &c.				O ye who believe! Verily, in your wives and your children ye have an enemy: wherefore beware of them. But if ye pass it3 over and pardon, and are lenient, then God too is Lenient, Merciful.	3 Their occasionally beguiling you from your duty, especially that of contending for the faith. Comp. 1 Cor. vii. 32.
93	15	64	Your wealth and your children are only a temptation; but with GOD is a great reward.					Your wealth and your children are only a source of trial! but God! with Him is the great recompense.
93	16	64	Wherefore fear GOD, as much as ye are able; and hear, and obey: and give alms, for the good of your souls; for whoso is preserved from the covetousness of his own soul, they shall prosper.					Fear God, then, with all your might, and hear and obey: and give alms for your own weal; for such as are saved from their own greed, shall prosper.
93	17	64	If ye lend unto GOD an acceptable loan, he will double the same unto you, and will forgive you: for GOD is grateful, and long-suffering,					If ye lend God a generous loan, He will double it to you and will forgive you, for God is Grateful, Long-suffering.
93	18	64	knowing both what is hidden, and what is divulged; the Mighty, the Wise.					He knoweth alike the Hidden and the Manifest: the Mighty, the Wise!
101	0	65
101	0	65
101	0	65	CHAPTER LXV.					SURA LXV.–DIVORCE1 [CI.]	1 Comp. Sura [xci.] ii. 228, which this Sura is perhaps intended to supplement. Wahidi and Beidhawi state that it was revealed on account of Ibn Omar who had divorced his wife at improper time, and was obliged to take her again.
101	0	65	ENTITLED, DIVORCE; REVEALED AT MEDINA.					MECCA.–12 Verses
101	0	65	IN THE NAME OF THE MOST MERCIFUL GOD.					In the Name of God, the Compassionate, the Merciful
101	1	65	O PROPHET, when ye divorce women, put them away at their appointed term;d and compute the term exactly: and fear GOD, your LORD. Oblige them not to go out of their apartments, neither let them go out, until the term be expired, unless they be guilty of manifest uncleanness. These are the statutes of GOD: and whoever transgresseth the statutes of GOD assuredly injureth his own soul. Thou knowest not whether GOD will bring something new to pass, which may reconcile them after this.	d That is, when they shall have had their courses thrice after the time of their divorce, if they prove not to be with child; or, if they prove with child, when they shall have been delivered.1 Al Beidâwi supposes husbands are hereby commanded to divorce their wives while they are clean; and says that the passage was revealed on account of Ebn Omar, who divorced his wife when she had her courses upon her, and was therefore obliged to take her again. 1 cap. 2, p. 24.				O PROPHET! when ye divorce women, divorce them at their special times. And reckon those times exactly, and fear God your Lord. Put them not forth from their houses, nor allow them to depart, unless they have committed a proven adultery. This is the precept of God; and whoso transgresseth the precept of God, assuredly imperilleth his own self. Thou knowest not whether, after this, God may not cause something new to occur which may bring you together again.
101	2	65	And when they shall have fulfilled their term, either retain them with kindness, or part from them honourably: and take witnesses from among you, men of integrity; and give your testimony as in the presence of GOD. This admonition is given unto him who believeth in GOD and the last day: and whoso feareth GOD, unto him will he grant a happy issue out of all his afflictions, and he will bestow on him an ample provision from whence he expecteth it not:		65:2-3 Memorandum on behalf of the Universal House of Justice, dated 6 August 1997 (concerning Rituals in Babism and Baha'ism, p. 43) (cites Rodwell’s) link			And when they have reached their set time, then either keep them with kindness, or in kindness part from them. And take upright witnesses from among you, and bear witness as unto God. This is a caution for him who believeth in God and in the latter day. And whoso feareth God, to him will He grant a prosperous issue, and will provide for him whence he reckoned not upon it.
101	3	65	and whoso trusteth in GOD, he will be his sufficient support; for GOD will surely attain his purpose. Now hath GOD appointed unto everything a determined period.		65:2-3 (cont.) Memorandum on behalf of the Universal House of Justice, dated 6 August 1997 (concerning Rituals in Babism and Baha'ism, p. 43) (cites Rodwell’s) link			And for him who putteth his trust in Him will God be all-sufficient. God truly will attain his purpose. For everything hath God assigned a period.
101	4	65	As to such of your wives as shall despair having their courses, by reason of their age; if ye be in doubt thereof, let their term be three months: and let the same be the term of those who have not yet had their courses. But as to those who are pregnant, their term shall be, until they be delivered of their burden.e And whoso feareth GOD, unto him will he make his command easy.	e See chapter 2, p. 24.				As to such of your wives as have no hope of the recurrence of their times, if ye have doubts in regard to them, then reckon three months, and let the same be the term of those who have not yet had them. And as to those who are with child, their period shall be until they are delivered of their burden. God will make His command easy to him who feareth Him.
101	5	65	This is the command of GOD, which he hath sent down unto you. And whoso feareth GOD, he will expiate his evil deeds from him, and will increase his reward.					This is God's command which He hath sent down to you: Whoso feareth God, his evil deeds will He cancel and will increase his reward.
101	6	65	Suffer the women whom ye divorce to dwell in some part of the houses wherein ye dwell; according to the room and conveniences of the habitations which ye possess: and make them not uneasy, that ye may reduce them to straits. And if they be with child, expend on them what shall be needful, until they be delivered of their burden. And if they suckle their children for you, give them their hire;f and consult among yourselves, according to what shall be just and reasonable. And if ye be put to a difficulty herein, and another woman shall suckle the child for him,	f Which ought at least to be sufficient to maintain and clothe them during the time of suckling. See chapter 2, p. 25.				Lodge the divorced wherever ye lodge, according to your means; and distress them not by putting them to straits. And if they are pregnant, then be at charges for the them till they are delivered of their burden; and if they suckle your children, then pay them their hire and consult among yourselves, and act generously: And if herin ye meet with obstacles, then let another female suckle for him.
101	7	65	let him who hath plenty expend proportionably in the maintenance of the mother and the nurse, out of his plenty: and let him whose income is scanty expend in proportion out of that which GOD hath given him. GOD obligeth no man to more than he hath given him ability to perform: GOD will cause ease to succeed hardship.		Selections from the Writings of the Báb (2 Excerpts from the Qayyúmu'l-Asmá, Chapter XIII, within pp. 47-48) link	cf. BWC: every hardship shall be followed by ease		Let him who hath abundance of his abundance; let him, too, whose store is scanty, give of what God hath vouchsafed to him. God imposeth burdens only according to the means which He hath given. God will cause ease to succeed difficulties.
101	8	65	How many cities have turned aside from the command of the LORD and his apostles! Wherefore we brought them to a severe account; and we chastised them with a grievous chastisement:					How many cities have turned aside from the command of their Lord and of his apostles! Therefore did we reckon with them in a severe reckoning, and chastised them with a stern chastisement;
101	9	65	and they tasted the evil consequence of their business; and the end of their business was perdition.					And they tasted the harmfulness of their own conduct: and the end of their conduct was ruin.
101	10	65	GOD hath prepared for them a severe punishment: wherefore fear GOD, O ye who are endued with understanding.					A vehement chastisement hath God prepared for them! Fear God, then, O ye men of understanding!2	2 In order to make good the rhyme, verse 10 ought to be continued to the end of the first clause of verse II.
101	11	65	True believers, now hath GOD sent down unto you an admonition, an apostle who may rehearse unto you the perspicuous signs of GOD; that he may bring forth those who believe and do good works, from darkness into light. And whoso believeth in GOD, and doth that which is right, him will he lead into gardens beneath which rivers flow, to remain therein forever: now hath GOD made an excellent provision for him.					Believers! Now hath God sent down to you a warning! a prophet, who reciteth to you the clear signs of God, that he may bring those who believe, and do the things that are right, out of the darkness into the light. And-whoso believeth in God, and doeth the things that are right, God will cause them to enter the gardens beneath which the rivers flow, to remain therein for aye! A goodly provision now hath God made for him.
101	12	65	It is GOD who hath created seven heavens, and as many different stories of the earth: the divine command descendeth between them;g that ye may know that GOD is omnipotent, and that GOD comprehendeth all things by his knowledge.	g Penetrating and pervading them all with absolute efficacy.				It is God who hath created seven heavens and as many earths.3 The Divine command cometh down through them all, that ye may know that God hath power over all things, and that God in his knowledge embraceth all things!	3 Lit. and of the earth, their likes. The style of this verse resembles that of the Meccan Suras. Hence, probably; a tradition in Omar ben Muhammad makes the whole Sura Meccan.
109	0	66
109	0	66
109	0	66	CHAPTER LXVI.					SURA LXVI.–THE FORBIDDING [CIX.]
109	0	66	ENTITLED, PROHIBITION; REVEALED AT MEDINA.					MEDINA.–12 Verses
109	0	66	IN THE NAME OF THE MOST MERCIFUL GOD.					In the Name of God, the Compassionate, the Merciful
109	1	66	O PROPHET, why holdest thou that to be prohibited which GOD hath allowed thee, seeking to please thy wives;h since GOD is inclined to forgive, and merciful?	h There are some who suppose this passage to have been occasioned by Mohammed’s protesting never to eat honey any more, because, having once eaten some in the apartment of Hafsa, or of Zeinab, three other of his wives, namely, Ayesha, Sawda, and Safia, all told him they smelt he had been eating of the juice which distils from certain shrubs in those parts, and resembles honey in taste and consistence, but is of a very strong flavour, and which the prophet had a great aversion to.1 But the more received opinion is, that the chapter was revealed on the following occasion. Mohammed having lain with a slave of his named Mary, of Coptic extract (who had been sent him as a present by al Mokawkas, governor of Eygpt), on the day which was due to Ayesha, or to Hafsa, and, as some say, on Hafsa’s own bed, while she was absent; and this coming to Hafsa’s knowledge, she took it extremely ill, and reproached her husband so sharply that, to pacify her, he promised, with an oath, never to touch the maid again:1 and to free him from the obligation of this promise was the design of the chapter. I cannot here avoid observing, as a learned writer2 has done before me, that Dr. Prideaux has strangely misrepresented this passage. For having given the story of the prophet’s amour with his maid mary, a little embellished, he proceeds to tell us that in this chapter Mohammed brings in GOD allowing him, and all his Moslems, to lie with their maids when they will, notwithstanding their wives (whereas the words relate to the prophet only, who wanted not any new permission for that purpose, because it was a privilege already granted him,3 though to none else); and then, to show what ground he had for his assertion, adds that the first words of the chapter are, O prophet, why dost thou forbid what GOD hath allowed thee, that thou mayest please thy wives? GOD hath granted unto you to lie with your maid-servants.4 Which last words are not to be found here, or elsewhere in the Korân, and contain an allowance of what is expressly forbidden therein;5 though the doctor has thence taken occasion to make some reflections which might as well have been spared. I shall say nothing to aggravate the matter, but leave the reader to imagine what this reverend divine would have said of a Mohammedan if he had caught him tripping in the like manner. Having digressed so far, I will venture to add a word or two in order to account for one circumstance which Dr. Prideaux relates concerning Mohammed’s concubine Mary; viz., that after her master’s death, no account was had of her or the son which she had borne him, but both were sent away into Egypt, and no mention made of either ever after among them; and then he supposes (for he seldom is at a loss for a supposition) that Ayesha, out of the hatred which she bore her, procured of her father, who succeeded the impostor in the government, to have her thus disposed of.6 But it being certain, by the general consent of all the eastern writers, that Mary continued in Arabia till her death, which happened at Medina about five years after that of her master, and was buried in the usual burying-place there, called al Bakí, and that her son died before his father, it has been asked, whence the doctor had this?7 I answer, that I guess he had it partly from Abulfaragius, according to the printed edition of whose work, the Mary we are speaking of is said to have been sent with her sister Shirin (not with her son) to Alexandria by al Mokawkas;8 though I make no doubt but we ought in that passage to read min, from, instead if ila, to (notwithstanding the manuscript copies of this author used by Dr. Pocock, the editor, and also a very fair one in my own possession, agree in the latter reading); and that the sentence ought to run thus, quam (viz., Mariam) unà cum sorore Shirina ab Alexandria miserat al Mokawkas. 1 Al Zamakh., al Beidâwi. 1 Idem, Jallal., Yahya. 2 Gagnier, not. ad Abulf. Vit. Moh. p. 150. 3 See cap. 33, p. 318, 319. 4 Prid. Life of Mah. p. 113. 5 See cap. 17, p. 209; cap. 4, p. 56; and cap. 24, p. 267, &c. 6 Prid. Life of Mah. p. 114. 7 Gagnier, ubi supra. 8 Abulfarag. Hist. Dynast. p. 165.				WHY,1 O Prophet! dost thou hold that to be FORBIDDEN which God hath made lawful to thee, from a desire to please thy wives, since God is Lenient, Merciful?	1 The first verses of this Sura were revealed (Hej. 7.) on occasion of Muhammad's reviving affection for Mary, a Copt slave sent him by the governor of Egypt, from whom he had recently (verse 3) sworn to his wife Hafsa to separate entirely. Hafsa, who had been greatly incensed at their amour, of which Muhammad had himself informed her, communicated the matter in confidence to Ayesha, from whose altered manner, probably, the prophet found that his secret had been betrayed. To free Muhammad from his obligation to Hafsa was the object of this chapter.
109	2	66	GOD hath allowed you the dissolution of your oaths:i and GOD is your master; and he is knowing and wise.	i By having appointed an expiation for that purpose;9 or, as the words may be translated, God hath allowed you to use an exception in your oaths if it please GOD; in which case a man is excused from guilt if he perform not his oath.10 The passage, though directed to all the Moslems in general, seems to be particularly designed for quieting the prophet’s conscience in regard to the oath above mentioned: but Al Beidâwi approves not this opinion, because such an oath was to be looked upon as an inconsiderate one, and required no expiation. 9 See cap. 5, p. 84. 10 Al Beidâwi.				God hath allowed you release from your oaths; and God is your master: and He is the Knowing, Wise.
109	3	66	When the prophet intrusted as a secret unto one of his wives a certain accident; and when she disclosed the same, and GOD made it known unto him; he acquainted her with part of what she had done, and forbore to upbraid her with the other part thereof. And when he had acquainted her therewith, she said, Who hath discovered this unto thee? He answered, The knowing, the sagacious God hath discovered it unto me.k	k When Mohammed found that Hafsa knew of his having injured her, or Ayesha, by lying with his concubine Mary on the day due to one of them, he desired her to keep the affair secret, promising, at the same time, that he would not meddle with Mary any more; and foretold her, as a piece of news which might soothe her vanity, that Abu Becr and Omar should succeed him in the government of his people. Hafsa, however, could not conceal this from Ayesha, with whom she lived in strict friendship, but acquainted her with the whole matter: whereupon the prophet, perceiving, probably by Ayesha’s behaviour, that his secret had been discovered, upbraided Hafsa with her betraying him, telling her that GOD had revealed it to him; and not only divorced her, but separated him from all his other wives for a whole month, which time he spent in the apartment of Mary. In a short time, notwithstanding, he took Hafsa again, by the direction, as he gave out, of the angel Gabriel, who commended her for her frequent fasting and other exercises of devotion, assuring him likewise that she should be one of his wives in paradise.11 11 Idem. al Zamakh, &c.				When the prophet told a recent occurrence as a secret to one of his wives, and when she divulged it and God informed him of this, he acquainted her with part and withheld part.2 And when he had told her of it, she said, "Who told thee this?" He said, "The Knowing, the Sage hath told it me.	2 Muhammad withheld the fact that Ayesha, as well as God, was his informant, but taxed Hafsa with not having kept his secret.
109	4	66	If ye both be turned unto GOD (for your hearts have swerved) it is well: but if ye join against him, verily GOD is his patron; and Gabriel, and the good man among the faithful, and the angels also are his assistants.l	l This sentence is directed to Hafsa and Ayesha; the pronouns and verbs of the second person being in the dual number.				"If ye both be turned to God in penitence, for now have your hearts gone astray . . . .3 but if ye conspire against the Prophet, then know that God is his Protector, and Gabriel, and every just man among the faithful; and the angels are his helpers besides.
109	5	66	If he divorce you, his LORD can easily give him in exchange other wives better than you, women resigned unto God, true believers, devout, penitent, obedient, given to fasting, both such as have been known by other men, and virgins.					"Haply if he put you both away, his Lord will give him in exchange other wives better than you, Muslims, believers, devout, penitent, obedient, observant of fasting, both known of men and virgins."
109	6	66	O true believers, save your souls, and those of your families, from the fire whose fuel is men and stones, over which are set angels fierce and terrible;m who disobey not GOD in what he hath commanded them, but perform what they are commanded.					O Believers! save yourselves and your families from the fire whose fuel is men and stones, over which are set angels fierce and mighty: they disobey not God in what He hath commanded them, but execute His behests.
109	7	66	O unbelievers, excuse not yourselves this day; ye shall surely be rewarded for what ye have done.n	n These words will be spoken to the infidels at the last day.				O ye Infidels! make no excuses for yourselves this day; ye shall surely be recompensed according to your works.
109	8	66	O true believers, turn unto GOD with a sincere repentance: peradventure your LORD will do away from you your evil deeds, and will admit you into gardens, through which rivers flow; on the day whereon GOD will not put to shame the prophet, or those who believe with him: their light shall run before them, and on their right hands,o and they shall say, LORD, make our light perfect, and forgive us: for thou art almighty.	o See chapter 57, p. 400.				O Believers! turn to God with the turning of true penitence; haply your Lord will cancel your evil deeds, and will bring you into the gardens 'neath which the rivers flow, on the day when God will not shame the Prophet, nor those who have shared his faith: their light shall run before them, and on their right hands! they shall say, "Lord perfect our light, and pardon us: for thou hast power over all things."
109	9	66	O prophet, attack the infidels with arms, and the hypocrites with arguments; and treat them with severity: their abode shall be hell, and an ill journey shall it be thither.					O Prophet! make war on the infidels and hypocrites, and deal rigorously with them. Hell shall be their abode! and wretched the passage to it!
109	10	66	GOD propoundeth as a similitude unto the unbelievers, the wife of Noah, and the wife of Lot: they were under two of our righteous servants, and they deceived them both;p wherefore their husbands were of no advantage unto them at all, in the sight of GOD:q and it shall be said unto them, at the last day, Enter ye into hell fire, with those who enter therein.	p Who were both unbelieving women, but deceived their respective husbands by their hypocrisy. Noah’s wife, named Wâïla, endeavoured to persuade the people her husband was distracted; and Lot’s wife, whose name was Wâhela (though some writers give this name to the other, and that of Wâïla to the latter), was in confederacy with the men of Sodom, and used to give them notice when any strangers came to lodge with him, by a sign of smoke by day, and of fire by night.1 1 Jallal., al Zamakh. q For they both met with a disastrous end in this world,2 and will be doomed to eternal misery in the next. In like manner, as Mohammed would insinuate, the infidels of his time had no reason to expect any mitigation of their punishment, on account of their relation to himself and the rest of the true believers. 2 See cap. 11, p. 162, 166, and 167.				God setteth forth as an example to unbelievers the wife of Noah and the wife of Lot; they were under two of our righteous servants, both of whom they deceived: but their husbands availed them nought against God: and it shall be said "Enter ye into the fire with those who enter."
109	11	66	GOD also propoundeth as a similitude unto those who believe, the wife of Pharaoh;r when she said, LORD, build me a house with thee in paradise; and deliver me from Pharaoh and his doings, and deliver me from the unjust people:	r viz., Asia, the daughter of Mozâhem. The commentators relate, that because she believed in Moses, her husband cruelly tormented her, fastening her hands and feet to four stakes, and laying a large mill-stone on her breast, her face, at the same time, being exposed to the scorching beams of the son. These pains, however, were alleviated by the angels shading her with their wings, and the view of the mansion prepared for her in paradise, which was exhibited to her on her pronouncing the prayer in the text. At length GOD received her soul; or, as some say, she was taken up alive into paradise, where she eats and drinks.3 3 Jallal., al Zamakh.				God also holdeth forth to those who believe the example of the wife of Pharaoh,4 when she said, "Lord, build me an house with thee in Paradise, and deliver me from Pharaoh and his doings; and deliver me from the wicked:"	4 Asia, a name, perhaps, corrupted from that of Pharaoh's daughter Bithiah. 1 Chron. iv.18.
109	12	66	and Mary the daughter of Imran; who preserved her chastity, and into whose womb we breathed of our spirit,s and who believed in the words of her LORD, and his scriptures, and was a devout and obedient person.t	s See chapter 19, p. 228, &c. t On occasion of the honourable mention here made of these two extraordinary women, the commentators introduce a saying of their prophet, That among men there had been many perfect, but no more than four of the other sex had attained perfection; to wit, Asia, the wife of Pharaoh; Mary, the daughter of Imrân; Khadîjah, the daughter of Khowailed (the prophet’s first wife); and Fâtema, the daughter of Mohammed.				And Mary, the daughter of Imran, who kept her maidenhood, and into whose womb5 we breathed of our spirit, and who believed in the words of her Lord and His Scriptures, and was one of the devout.	5 See Sura xxi. 91. Lit. quae rimam suam tuita est, in quam (rimam) inflavimus Spiritus nostri partem. Thus Beidh.
63	0	67
63	0	67
63	0	67	CHAPTER LXVII.					SURA LXVII.–THE KINGDOM [LXIII.]
63	0	67	ENTITLED, THE KINGDOM;u REVEALED AT MECCA.	u It is also entitled by some, The Saving, or The Delivering, because, say they, it will save him who reads it from the torture of the sepulchre.				MECCA.– 30 Verses
63	0	67	IN THE NAME OF THE MOST MERCIFUL GOD.					In the Name of God, the Compassionate, the Merciful
63	1	67	(XXIX.) BLESSED be he in whose hand is the kingdom, for he is almighty!					BLESSED be He is whose hand is the KINGDOM! and over all things is He potent:
63	2	67	Who hath created death and life, that he might prove you, which of you is most righteous in his actions: and he is mighty, and ready to forgive.		Kitáb-i-Íqán, part I, paragraph 39, p. 39 link	That He might prove you, which of you excel in deeds.		Who hath created death and life to prove which of you will be most righteous in deed; and He is the Mighty, the Forgiving!
63	3	67	Who hath created seven heavens, one above another: thou canst not see in a creature of the most Merciful any unfitness or disproportion.		The Seven Valleys (The Valley of Knowledge) link Gems of Divine Mysteries, p. 6, paragraph 5 (into 2 parts) link Gems of Divine Mysteries, p. 32, paragraph 42 link Tablets of the Divine Plan (within pp. 91-99, 13 To the Bahá'ís of Canada and Greenland) link	MG: No defect canst thou see in the creation of the God of Mercy: Repeat the gaze: Seest thou a single flaw? cf. BWC1: no distinction amongst His creatures cf. BWC2: no flaw in the creation of the heavens and the earth BWC: No difference wilt thou see in the creation of the God of Mercy O: Thou shalt see no difference in the creatures of God.		Who hath created seven Heavens one above another: No defect canst thou see in the creation of the God of Mercy: Repeat the gaze: seest thou a single flaw?
63	4	67	Lift up thine eyes again to heaven, and look whether thou seest any flaw: then take two other views; and thy sight shall return unto thee dull and fatigued.					Then twice more repeat the gaze: thy gaze shall return to thee dulled and weary.
63	5	67	Moreover we have adorned the lowest heaven with lamps, and have appointed them to be darted at the devils,x for whom we have prepared the torment of burning fire:	x See chapter 15, p. 192.	Memorials of the Faithful (within pp. 32-36, Nabíl-i-Zarandi) link Memorials of the Faithful (within pp. 131-134, Muhammad-Mustafa Baghdádí) link			Moreover we have decked the lowest heaven with lights, and have placed them there to be hurled at the Satans, for whom we have prepared the torment of the flaming fire.
63	6	67	and for those who believe not in their LORD is also prepared the torment of hell; and ill journey shall it be thither.					And for those who believe not in their Lord is the torment of Hell; and horrid the journey thither!
63	7	67	When they shall be thrown thereinto, they shall hear it bray like an ass;y and it shall boil, and almost burst for fury.	y See chapter 31, p. 308.				When they shall be thrown into it, they shall hear it braying:1 and it shall boil–	1 Thus Shakespeare uses the word braying of clamours of Hell; and Milton speaks of braying horrible discord. Comp. Sura xxv. 12-21.
63	8	67	So often as a company of them shall be thrown therein, the keepers thereof shall ask them, saying, Did not a warner come unto you?					Almost shall it burst for fury. So oft as a crowd shall be thrown into it, its keepers shall ask them, "Came not the warner to you?"
63	9	67	They shall answer, Yea, a warner came unto us: but we accused him of imposture, and said, GOD hath not revealed anything; ye are in no other than a great error:					They shall say, Yes! there came to us one charged with warnings; but we treated him as a liar, and said, "Nothing hath God sent down: ye are in nothing but a vast delusion."
63	10	67	and they shall say, If we had hearkened, or had rightly considered, we should not have been among the inhabitants of burning fire:					And they shall say, "Had we but hearkened or understood, we had not been among the dwellers in the flames;"
63	11	67	and they shall confess their sins; but far be the inhabitants of burning fire from obtaining mercy!					And their sin shall they acknowledge: but, "Avaunt, ye dwellers in the flame."
63	12	67	Verily they who fear their LORD in secret shall receive pardon and a great reward.					But pardon and a great reward for those who fear their Lord in secret!
63	13	67	Either conceal your discourse, or make it public; he knoweth the innermost part of your breasts:					Be your converse hidden or open, He truly knoweth the inmost recess of your breasts!
63	14	67	shall not he know all things who hath created them; since he is the sagacious, the knowing?					What! shall He not know who hath created? for He is the Subtil,2 the Cognizant.	2 Der alles durchdringt. Ullm.; perspicax. Mar.; sagacious. Sale. The primary meaning of the Arabic root is to draw near; hence the above signification, in the sense of God's presence as interpenetrating all things: hence also the other sense of benign, as in Sura [lxxxiii.] xlii. 18.
63	15	67	It is he who hath levelled the earth for you: therefore walk through the regions thereof, and eat of his provision; unto him shall be the resurrection.					It is He who hath made the earth level for you: traverse then its broad sides, and eat of what He hath provided.–Unto Him shall be the resurrection.
63	16	67	Are ye secure that he who dwelleth in heaven will not cause the earth to swallow you up? and behold, it shall shake.					What! are ye sure that He who is in Heaven will not cleave the Earth beneath you? And lo, it shall quake.
63	17	67	Or are you secure that he who dwelleth in heaven will not send against you an impetuous whirlwind, driving the sands to overwhelm you? then shall ye know how important my warning was.					Or are ye sure that He who is in Heaven will not send against you a stone-charged whirlwind? Then shall ye know what my warning meant!
63	18	67	Those also who were before you disbelieved; and how grievous was my displeasure!					And verily, those who flourish before you treated their prophets as liars: and how grievous my wrath!
63	19	67	Do they not behold the birds above them, extending and drawing back their wings? None sustaineth them, except the Merciful; for he regardeth all things.					Behold they not the birds over their heads, outstretching and drawing in their wings? None, save the God of Mercy, upholdeth them: for he regardeth all things.
63	20	67	Or who is he that will be as an army unto you, to defend you against the Merciful? Verily the unbelievers are in no other than a mistake.					Who is he that can be as an army to you, to succour you, except the God of Mercy? Truly, the infidels are in the merest delusion.
63	21	67	Or who is he that will give you food, if he withholdeth his provision? yet they persist in perverseness, and flying from the truth.					Or who is he that will furnish you supplies, if He withhold His supplies? Yet do they persist in pride and in fleeing from Him!
63	22	67	Is he, therefore, who goeth grovelling upon his face, better directed than he who walketh upright in a straight way?z	z This comparison is applied by the expositors to the infidel and the true believer.				Is he who goeth along grovelling on his face, better guided than he who goeth upright on a straight path?
63	23	67	Say, It is he who hath given you being, and endued you with hearing, and sight, and understanding; yet how little gratitude have ye!					SAY: It is He who hath brought you forth, and gifted you with hearing and sight and heart: yet how few are grateful!
63	24	67	Say, It is he who hath sown you in the earth, and unto him shall ye be gathered together.					SAY: It is He who hath sown you in the earth, and to Him shall ye be gathered.
63	25	67	They say, When shall this menace be put in execution, if ye speak truth?					And they say, "When shall this threat be put in force, if ye speak the truth?"
63	26	67	Answer, The knowledge of this matter is with GOD alone: for I am only a public warner.					SAY: Nay truly, this knowledge is with God alone: and I am only an open warner.
63	27	67	But when they shall see the same nigh at hand, the countenance of the infidels shall grow sad: and it shall be said unto them, This is what ye have been demanding.					But when they shall see it nigh, sad shall wax the countenances of the infidels: and it shall be said, "This is what ye have been calling for."
63	28	67	Say, What think ye? Whether GOD destroy me and those who are with me, or have mercy on us; who will protect the unbelievers from a painful punishment?					SAY: What think ye? Whether God destroy me or not, and those who follow me, or whether he have mercy on us, yet who will protect the infidels from a woeful torment?
63	29	67	Say, He is the Merciful; in him do we believe, and in him do we put our trust. Ye shall hereafter know who is in a manifest error.					SAY: He is the God of Mercy: in Him do we believe, and in Him put we our trust; and ye shall know hereafter who is in a manifest error.
63	30	67	Say, What think ye? If your water be in the morning swallowed up by the earth, who will give you clear and running water?					SAY: What think ye? If at early morn your waters shall have sunk away, who then will give you clear running water?
17	0	68
17	0	68
17	0	68	CHAPTER LXVIII.					SURA LXVIII.–THE PEN [XVII.]
17	0	68	ENTITLED, THE PEN; REVEALED AT MECCA.					Mecca.–52 Verses
17	0	68	IN THE NAME OF THE MOST MERCIFUL GOD.					In the Name of God, the Compassionate, the Merciful
17	1	68	N.a BY the pen, and what they write,b	a This letter is sometimes made the title of the chapter, but its meaning is confessedly uncertain. They who suppose it stands for the word Nûn are not agreed as to its signification in this place; for it is not only the name of the letter N in Arabic, but signifies also an inkhorn and a fish; some are of opinion the former signification is the most proper here, as consonant to what is immediately mentioned of the pen and writing, and, considering that the blood of certain fish is good ink, not inconsistent with the latter signification; which is, however, preferred by others, saying that either the whole species of fish in general is thereby intended, or the fish which swallowed Jonas (who is mentioned in this chapter), or else that vast one called Behemoth, fancied to support the earth, in particular. Those who acquiesce in none of the foregoing explications have invented others of their own, and imagine this character stands for the table of GOD’S decrees, or one of the rivers in paradise, &c.1 1 Al Zamakh., al Beidâwi, Yahya. b Some understand these words generally, and others of the pen with which GOD’S decrees are written on the preserved table, and of the angels who register the same.				Nun.1 By the PEN2 and by what they write,	1 It has been conjectured that as the word Nun means fish, there may be a reference to the fish which swallowed Jonas (v. 48). The fact, however, is that the meaning of this and of the similar symbols, throughout the Koran, was unknown to the Muhammadans themselves even in the first century. Possibly the letters Ha, Mim, which are prefixed to numerous successive Suras were private marks, or initial letters, attached by their proprietor to the copies furnished to Said when effecting his recension of the text under Othman. In the same way, the letters prefixed to other Suras may be monograms, or abbreviations, or initial letters of the names of the persons to whom the copies of the respective Suras belonged. addendum: The symbol nun may possibly refer to this letter as forming the Rhyme in most of the verses of this Sura. 2 This Sura has been supposed by ancient Muslim authorities to be, if not the oldest, the second revelation, and to have followed Sura xcvi. But this opinion probably originated from the expression in v. 1 compared with Sura xcvi. 4. Verses 17-33 read like a later addition, and this passage, as well as verse 48-50, has been classed with the Medina revelations. In the absence of any reliable criterion for fixing the date, I have placed this Sura with those which detail the opposition encountered by the Prophet at Mecca.
17	2	68	thou, O Mohammed, through the grace of thy LORD, art not distracted.					Thou, O Prophet; by the grace of thy Lord art not possessed!3	3 By djinn. Comp. Sur. xxxiv. 45.
17	3	68	Verily there is prepared for thee an everlasting reward:					And truly a boundless recompense doth await thee,
17	4	68	for thou art of a noble disposition.c	c In that thou hast borne with so much patience and resignation the wrongs and insults of thy people, which have been greater than those offered to any apostle before thee.2 2 Al Beidâwi.	Memorials of the Faithful (within pp. 26-29, `Abdu's-Salih, the Gardener) link	Of a noble nature art thou.		For thou art of a noble nature.4	4 In bearing the taunts of the unbelievers with patience.
17	5	68	Thou shalt see, and the infidels shall see,					But thou shalt see and they shall see
17	6	68	which of you are bereaved of your senses.					Which of you is the demented.
17	7	68	Verily thy LORD well knoweth him who wandereth from his path; and he well knoweth those who are rightly directed:					Now thy Lord! well knoweth He the man who erreth from his path, and well doth he know those who have yielded to Guidance;
17	8	68	wherefore obey not those who charge thee with imposture.					Give not place, therefore, to those who treat thee as a liar:
17	9	68	They desire that thou shouldest be easy with them, and they will be easy with thee.d	d i.e., If thou wilt let them alone in their idolatry and other wicked practices, they will cease to revile and persecute thee. 3 Idem, Jallal.				They desire thee to deal smoothly with them: then would they be smooth as oil with thee:
17	10	68	But obey not any who is a common swearer, a despicable fellow,					But yield not to the man of oaths, a despicable person,
17	11	68	a defamer, going about with slander,					Defamer, going about with slander,
17	12	68	who forbiddeth that which is good, who is also a transgressor, a wicked person,					Hinderer of the good, transgressor, criminal,
17	13	68	cruel, and besides this, of spurious birth:e	e The person at whom this passage was particularly levelled is generally supposed to have been Mohammed’s inveterate enemy, al Walid Ebn al Mogheira, whom, to complete his character, he calls bastard, because al Mogheira did not own him for his son till he was eighteen years of age.1 Some, however, think it was al Akhnas Ebn Shoraik, who was really of the tribe of Thakîf, though reputed to be of that of Zahra.2 1 Idem, Jallalo’ddin. 2 Idem.				Harsh–beside this, impure by birth,
17	14	68	although he be possessed of wealth and many children:					Though a man of riches and blessed with sons.
17	15	68	when our signs are rehearsed unto him, he saith, They are fables of the ancients.					Who when our wondrous verses are recited to him saith–"Fables of the ancients."
17	16	68	We will stigmatize him on the nose.f	f Which being the most conspicuous part of the face, a mark set thereon is attended with the utmost ignominy. It is said that this prophetical menace was actually made good, al Walid having his nose slit by a sword at the battle of Bedr, the mark of which wound he carried with him to his grave.3 3 Idem, Jallalo’ddin.				We will brand him on the nostrils.
17	17	68	Verily we have tried the Meccans,g as we formerly tried the owners of the garden;h when they swore that they would gather the fruit thereofi in the morning,	g By afflicting them with a grievous famine. See chapter 23, p. 260. h This garden was a plantation of palm-trees, about two parsangs from Sanaa, belonging to a certain charitable man, who, when he gathered his dates, used to give public notice to the poor, and to leave them such of the fruit as the knife missed, or was blown down by the wind, or fell beside the cloth spread under the tree to receive it: after his death, his sons, who were then become masters of the garden, apprehending they should come to want if they followed their father’s example, agreed to gather the fruit early in the morning, when the poor could have no notice of the matter: but when they came to execute their purpose, they found, to their great grief and surprise, that their plantation had been destroyed in the night.4 4 Idem. i Literally, that they would cut it; the manner of gathering dates being to cut the clusters off with a knife. Marracci supposes they intended to cut down the trees, and destroy the plantation; which, as he observes, renders the story ridiculous and absurd.				Verily, we have proved them (the Meccans) as we proved the owners of the garden, when they swore that at morn they would cut its fruits;
17	18	68	and added not the exception, if it please God:					But added no reserve.5	5 They did not add the restriction, if God will.
17	19	68	wherefore a surrounding destruction from thy LORD encompassed it, while they slept;					Wherefore an encircling desolation from thy Lord swept round it while they slumbered,
17	20	68	and in the morning it became like a garden whose fruits had been gathered.k	k Or, as the original may also be rendered, like a dark night; it being burnt up and black.				And in the morning it was like a garden whose fruits had all been cut.
17	21	68	And they called the one to the other as they rose in the morning,					Then at dawn they called to each other,
17	22	68	saying, Go out early to your plantation, if ye intend to gather the fruit thereof:					"Go out early to your field, if ye would cut your dates."
17	23	68	so they went on, whispering to one another,					So on they went whispering to each other,
17	24	68	No poor man shall enter the garden upon you, this day.					"No poor man shall set foot this day within your garden;"
17	25	68	And they went forth early, with a determined purpose.					And they went out at daybreak with this settled purpose.
17	26	68	And when they saw the garden blasted and destroyed, they said, We have certainly mistaken our way:					But when they beheld it, they said, "Truly we have been in fault:
17	27	68	but when they found it to be their own garden, they cried, Verily we are not permittedl to reap the fruit thereof.	l The same expression is used, chapter 56, p. 398.				Yes! we are forbidden our fruits."
17	28	68	The worthier of them said, Did I not say unto you, Will ye not give praise unto GOD?					The most rightminded of them said, "Did I not say to you, Will ye not give praise to God?"
17	29	68	They answered, Praise be unto our LORD! Verily we have been unjust doers.					They said, "Glory to our Lord! Truly we have done amiss."
17	30	68	And they began to blame one another,m	m For one advised this expedition, another approved of it, a third gave consent by his silence, but the fourth was absolutely against it.5 5 Al Beidâwi				And they fell to blaming one another:
17	31	68	and they said, Woe be unto us! verily we have been transgressors:					They said, "Oh woe to us! we have indeed transgressed!
17	32	68	peradventure our LORD will give us in exchange a better garden than this: and we earnestly beseech our LORD to pardon us.					Haply our Lord will give us in exchange a better garden than this: verily we crave it of our Lord."
17	33	68	Thus is the chastisement of this life: but the chastisement of the next shall be more grievous: if they had known it, they would have taken heed.					Such hath been our chastisement–but heavier shall be the chastisement of the next world. Ah! did they but know it.
17	34	68	Verily for the pious are prepared, with their LORD, gardens of delight.					Verily, for the God-fearing are gardens of delight in the presence of their Lord.
17	35	68	Shall we deal with the Moslems, as with the wicked?n	n This passage was revealed in answer to the infidels, who said, If we shall be raised again, as Mohammed and his followers imagine, they will not excel us; but we shall certainly be in a better condition than they in the next world, as we are in this.6 6 Idem.				Shall we then deal with those who have surrendered themselves to God, as with those who offend him?
17	36	68	What aileth you that ye judge thus?					What hath befallen you that ye thus judge?
17	37	68	Have ye a book from heaven, wherein ye read					Have ye a Scripture wherein ye can search out
17	38	68	that ye are therein promised that which ye shall choose?					That ye shall have the things ye choose?
17	39	68	Or have ye received oaths which shall be binding upon us to the day of resurrection, that ye shall enjoy what ye imagine?					Or have ye received oaths which shall bind Us even until the day of the resurrection, that ye shall have what yourselves judge right?
17	40	68	Ask them, which of them will be the voucher of this.					Ask them which of them will guarantee this?
17	41	68	Or have they companionso who will vouch for them? Let them produce their companions, therefore, if they speak truth.	o Or, as some interpret the word, idols; which can make their condition, in the next life, equal to that of the Moslems?				Or is it that they have joined gods with God? let them produce those associate-gods of theirs, if they speak truth.
17	42	68	On a certain day the leg shall be made bare;p and they shall be called upon to worship, but they shall not be able.q	p This expression is used to signify a grievous and terrible calamity: thus they say, War has made bare the leg, when they would express the fury and rage of battle.7 7 Idem, Jallalo’ddin q Because the time of acceptance shall be past. Al Beidâwi is uncertain whether the words respect the day of judgment, or the article of death: but Jallalo’ddin supposes them to relate to the former, and adds that the infidels shall not be able to perform the act of adoration, because their backs shall become stiff and inflexible.	Selections from the Writings of the Báb (2 Excerpts from the Qayyúmu'l-Asmá, Chapter VII, within pp. 46-47) link			On the day when men's legs shall be bared,6 and they shall be called upon to bow in adoration, they shall not be able:	6 An expression implying a grievous calamity; borrowed probably from the action of stripping previous to wrestling, swimming, etc.
17	43	68	Their looks shall be cast down: ignominy shall attend them; for that they were invited to the worship of God, while they were in safety, but would not hear.					Their looks shall be downcast: shame shall cover them: because, while yet in safety, they were invited to bow in worship, but would not obey.
17	44	68	Let me alone, therefore, with him who accuseth this new revelation of imposture. We will lead them gradually to destruction, by ways which they know not:r	r i.e., By granting them long life and prosperity in this world; which will deceive them to their ruin.				Leave me alone therefore with him who chargeth this revelation with imposture. We will lead them by degrees to their ruin; by ways which they know not;
17	45	68	and I will bear with them for a long time; for my stratagem is effectual.					Yet will I bear long with them; for my plan is sure.
17	46	68	Dost thou ask them any reward for thy preaching? But they are laden with debts.					Askest thou any recompense from them? But they are burdened with debt.
17	47	68	Are the secrets of futurity with them; and do they transcribe the same from the table of God's decrees?s	s See chapter 52, p. 389.				Are the secret things within their ken? Do they copy them from the Book of God?
17	48	68	Wherefore patiently wait the judgment of thy LORD: and be not like him who was swallowed by the fish;t when he cried unto God, being inwardly vexed.	t That is, be not impatient and pettish, as Jonas was. See chapter 21, p. 248.				Patiently then await the judgment of thy Lord, and be not like him who was in the fish,7 when in deep distress he cried to God.	7 Lit. the companion of the fish. Comp. on Jonah Sura xxxvii. 139-148, and Sura xxi. 87.
17	49	68	Had not grace from his LORD reached him, he had surely been cast forth on the naked shore, covered with shame:					Had not favour from his Lord reached him, cast forth would he have been on the naked shore, overwhelmed with shame:
17	50	68	but his LORD chose him, and made him one of the righteous.					But his Lord chose him and made him of the just.
17	51	68	It wanteth little but that the unbelievers strike thee down with their malicious looks, when they hear the admonition of the Koran; and they say, He is certainly distracted:		Selections from the Writings of the Báb (4 EXCERPTS FROM DALÁ'IL-I-SAB`IH (The Seven Proofs), p. 121) link	BWC: ‘He is certainly a lunatic’		Almost would the infidels strike thee down with their very looks when they hear the warning of the Koran. And they say, "He is certainly possessed."
17	52	68	but it is no other than an admonition unto all creatures.					Yet is it nothing less than a warning for all creatures.
42	0	69
42	0	69
42	0	69	CHAPTER LXIX.					SURA LXIX.–THE INEVITABLE [XLII.]
42	0	69	ENTITLED, THE INFALLIBLE; REVEALED AT MECCA.					MECCA.–52 Verses
42	0	69	IN THE NAME OF THE MOST MERCIFUL GOD.					In the Name of God, the Compassionate, the Merciful
42	1	69	THE infallible!u	u The original word al Hâkkat is one of the names or epithets of the day of judgment. As the root from which it is derived signifies not only to be or come to pass of necessity, but also to verify; some rather think that day to be so called because it will verify and show the truth of what men doubt of in this life, viz., the resurrection of the dead, their being brought to account, and the consequent rewards and punishments.8 8 Idem				The INEVITABLE!
42	2	69	What is the infallible?					What is the Inevitable?
42	3	69	And what shall cause thee to understand what the infallible is?					And who shall make thee comprehend what the Inevitable is?
42	4	69	The tribes of Thamud and Ad denied as a falsehood the day which shall strikex men's hearts with terror.	x Arab. al Kâriát, or the striking; which is another name or epithet of the last day.				Themoud and Ad treated the day of Terrors1 as a lie.	1 Thus Beidh., Sale, etc. But with reference to another sense of the root karaa, it may be rendered the day of decision, the day on which man's lot shall be decided.
42	5	69	But Thamud were destroyed by a terrible noise:					So as to Themoud,2 they were destroyed by crashing thunder bolts;	2 On Ad and Themoud. See Sura vii. 63-77.
42	6	69	and Ad were destroyed by a roaring and furious wind;					And as to Ad, they were destroyed by a roaring and furious blast.
42	7	69	which God caused to assail them for seven nights and eight days successively: thou mightest have seen people during the same, lying prostrate, as though they had been the roots of hollow palm-trees;y	y See chapter 54, p. 392.				It did the bidding of God3 against them seven nights and eight days together, during which thou mightest have seen the people laid low, as though they had been the trunks of hollow palms;	3 Lit. God subjected it to himself, availed himself of it against them.
42	8	69	and couldest thou have seen any of them remaining?					And couldst thou have seen one of them surviving?
42	9	69	Pharaoh also, and those who were before him, and the cities which were overthrown,z were guilty of sin:	z Viz., Sodom and Gomorrah. See chapter 9, p. 142, note p.				Pharaoh also, and those who flourished before him, and the overthrown cities, committed sin,–
42	10	69	and they severally were disobedient to the apostle of their LORD; wherefore he chastised them with an abundant chastisement.					And disobeyed the Sent one of their Lord; therefore did he chastise them with an accumulated chastisement.
42	11	69	When the water of the deluge arose, we carried you in the ark which swam thereon;					When the Flood rose high, we bare you in the Ark,
42	12	69	that we might make the same a memorial unto you, and the retaining ear might retain it.					That we might make that event a warning to you, and that the retaining ear might retain it.
42	13	69	And when one blast shall sound the trumpet,					But when one blast shall be blown on the trumpet,
42	14	69	and the earth shall be moved from its place, and the mountains also, and shall be dashed in pieces at one stroke:					And the earth and the mountains shall be upheaved, and shall both be crushed into dust at a single crushing,
42	15	69	on that day the inevitable hour of judgment shall suddenly come;					On that day the woe that must come suddenly shall suddenly come,4	4 El-wakia, the sudden event, the calamity; the woe that must break in upon Heaven and Earth. The same word is used, Sura lvi. 1, and ci. 1, for the Resurrection and Day of Judgment.
42	16	69	and the heavens shall cleave in sunder, and shall fall in pieces, on that day:					And the heaven shall cleave asunder, for on that day it shall be fragile;
42	17	69	and the angels shall be on the sides thereof;a and eight shall bear the throne of thy LORD above them, on that day.b	a These words seem to intimate the death of the angels at the demolition of their habitation; beside the ruins whereof they shall lie like dead bodies. b The number of those who bear it at present being generally supposed to be but four; to whom four more will be added at the last day, for the grandeur of the occasion.1 1 Idem.				And the angels shall be on its sides, and over them on that day eight shall bear up the throne of thy Lord.
42	18	69	On that day ye shall be presented before the judgment-seat of God; and none of your secret actions shall be hidden.					On that day ye shall be brought before Him: none of your hidden deeds shall remain hidden:
42	19	69	And he who shall have his book delivered into his right hand shall say, Take ye, read this my book;					And he who shall have his book given to him in his right hand, will say to his friends, "Take ye it; read ye my book;
42	20	69	verily I thought that I should be brought to this my account:					I ever thought that to this my reckoning I should come."
42	21	69	he shall lead a pleasing life,					And his shall be a life that shall please him well,
42	22	69	in a lofty garden,					In a lofty garden,
42	23	69	the fruits whereof shall be near to gather.					Whose clusters shall be near at hand:
42	24	69	Eat and drink with easy digestion; because of the good works which ye sent before you, in the days which are past.					"Eat ye and drink with healthy relish, as the meed of what ye sent on beforehand in the days which are past."
42	25	69	But he who shall have his book delivered into his left hand shall say, Oh that I had not received this book;					But he who shall have his book given into his left hand, will say, "O that my book had never been given me!
42	26	69	and that I had not known what this my account was!					And that I had never known my reckoning!
42	27	69	Oh that death had made an end of me!					O that death had made an end of me!
42	28	69	My riches have not profited me;					My wealth hath not profited me!
42	29	69	and my power is passed from me.					My power hath perished from me!"
42	30	69	And God shall say to the keepers of hell, Take him, and bind him,					"Lay ye hold on him and chain him,
42	31	69	and cast him into hell to be burned:					Then at the Hell-fire burn him,
42	32	69	then put him into a chain of the length of seventy cubits:c	c i.e., Wrap him round with it, so that he may not be able to stir.				Then into a chain whose length is seventy cubits thrust him;
42	33	69	because he believed not in the great GOD;					For he believed not in God, the Great,
42	34	69	and was not solicitous to feed the poor:					And was not careful to feed the poor;
42	35	69	wherefore this day he shall have no friend here;					No friend therefore shall he have here this day,
42	36	69	nor any food, but the filthy corruption flowing from the bodies of the damned,					Nor food, but corrupt sores,
42	37	69	which none shall eat but the sinners.					Which none shall eat but the sinners."
42	38	69	I sweard by that which ye see,	d Or, I will not swear. See chapter 56, p. 398, note m.				It needs not that I swear by what ye see,
42	39	69	and that which ye see not,					And by that which ye see not,
42	40	69	that this is the discourse of an honourable apostle					That this verily is the word of an apostle worthy of all honour!
42	41	69	and not the discourse of a poet: how little do ye believe!					And that it is not the word of a poet–how little do ye believe!
42	42	69	Neither is it the discourse of a soothsayer: how little are ye admonished!					Neither is it the word of a soothsayer (Kahin)–how little do ye receive warning!
42	43	69	It is a revelation from the LORD of all creatures.					It is a missive from the Lord of the worlds.
42	44	69	If Mohammed had forged any part of these discourses concerning us,					But if Muhammad had fabricated concerning us any sayings,
42	45	69	verily we had taken him by the right hand,					We had surely seized him by the right hand,
42	46	69	and had cut in sunder the vein of his heart;					And had cut through the vein of his neck.5	5 In allusion to the mode of executing criminals in many eastern countries.
42	47	69	neither would we have withheld any of you from chastising him.					Nor would We have withheld any one of you from him.
42	48	69	And verily this book is an admonition unto the pious;					But, verily, It (the Koran) is a warning for the God-fearing;
42	49	69	and we well know that there are some of you who charge the same with imposture:					And we well know that there are of you who treat it as a falsehood.
42	50	69	but it shall surely be an occasion of grievous sighing unto the infidels;					But it shall be the despair of infidels,
42	51	69	for it is the truth of a certainty.					For it is the very truth of sure knowledge.
42	52	69	Wherefore praise the name of thy LORD, the great God.					Praise, then, the name of thy Lord, the Great.
47	0	70
47	0	70
47	0	70	CHAPTER LXX.					SURA LXX.–THE STEPS OR ASCENTS [XLVII.]
47	0	70	ENTITLED, THE STEPS; REVEALED AT MECCA.					MECCA.–44 Verses
47	0	70	IN THE NAME OF THE MOST MERCIFUL GOD.					In the Name of God, the Compassionate, the Merciful
47	1	70	ONE demanded and called for vengeance to fall					A SUITOR sued1 for punishment to light suddenly	1 Lit. asking one asked; probably some unbeliever, with reference to the opening of Sura lvi., p. 60, or like statements in some previous Sura.
47	2	70	on the unbelievers:e there shall be none to avert the same	e The person here meant is generally supposed to have been al Nodar Ebn al Hareth, who said, O GOD, if what Mohammed preaches be the truth from thee, rain down upon us a shower of stones, or send some dreadful judgment to punish us.1 Others, however, think it was Abu Jahl, who challenged Mohammed to cause a fragment of heaven to fall on them.2 1 Al Zamakh., al Beidâwi. 2 Al Beidâwi.				On the infidels: none can hinder
47	3	70	from being inflicted by GOD, the possessor of the steps:f	f By which prayers and righteous actions ascend to heaven; or by which the angels ascend to receive the divine commands, or the believers will ascend to paradise. Some understand thereby the different orders of angels; or the heavens, which rise gradually one above another.				God from inflicting it, the master of those ASCENTS,
47	4	70	by which the angels ascend unto him, and the spirit Gabriel also, in a day whose space is fifty thousand years:g	g This is supposed to be the space which would be required for their ascent from the lowest part of creation to the throne of GOD, if it were to be measured; or the time which it would take a man up to perform that journey; and this is not contradictory to what is said elsewhere3 (if it be to be interpreted of the ascent of the angels), that the length of the day whereon they ascend is one thousand years; because that is meant only of their ascent from earth to the lower heaven, including also the time of their descent. But the commentators generally taking the day spoken of in both these passages to be the day of judgment, have recourse to several expedients to reconcile them, some of which we have mentioned in another place;4 and as both passages seem to contradict what the Mohammedan doctors teach, that GOD will judge all creatures in the space of half a day,5 they suppose those large number of years are designed to express the time of the previous attendance of those who are to be judged;6 or else to the space wherein GOD will judge the unbelieving nations, of which they say there will be fifty, the trial of each nation taking up one thousand years, though that of the true believers will be over in the short space above mentioned.7 3 Cap. 32, p. 310. 4 Prelim. Disc. Sect. IV. p. 65. 5 See ibid. p. 69. 6 See ibid. p. 67. 7 Al Zamakh.				By which the angels and the spirit ascend to him in a day, whose length is fifty thousand years.2	2 The expression is hyperbolical, and, as such, identical with Sura [lxx.] xxxii. 4. Compare also Sura xcvii., p. 37. where the descent is said to take place in a single night.
47	5	70	wherefore bear the insults of the Meccans with becoming patience;					Be thou patient therefore with becoming patience;
47	6	70	for they see their punishment afar off,					They forsooth regard that day as distant,
47	7	70	but we see it nigh at hand.					But we see it nigh:
47	8	70	On a certain day the heaven shall become like molten brass,					The day when the heavens shall become as molten brass,
47	9	70	and the mountains like wool of various colours, scattered abroad by the wind:					And the mountains shall become like flocks of wool:
47	10	70	and a friend shall not ask a friend concerning his condition,					And friend shall not question of friend,
47	11	70	although they see one another. The wicked shall wish to redeem himself from the punishment of that day, by giving up his children,					Though they look at one another. Fain would the wicked redeem himself from punishment on that day at the price of his children,
47	12	70	and his wife, and his brother,					Of his spouse and his brother,
47	13	70	and his kindred who showed kindness unto him,					And of his kindred who shewed affection for him,
47	14	70	and all who are in the earth; and that this might deliver him:					And of all who are on the earth that then it might deliver him.
47	15	70	by no means: for hell fire,					But no. For the fire,
47	16	70	dragging them by their scalps,					Dragging by the scalp,
47	17	70	shall call him who shall have turned his back, and fled from the faith,					Shall claim him who turned his back and went away,
47	18	70	and shall have amassed riches, and covetously hoarded them.					And amassed and hoarded.
47	19	70	Verily man is created extremely impatient:h	h See chapter 17, p. 208.				Man truly is by creation hasty;
47	20	70	when evil toucheth him, he is full of complaint;					When evil befalleth him, impatient;
47	21	70	but when good befalleth him, he becometh niggardly:					But when good falleth to his lot, tenacious.
47	22	70	except those who are devoutly given,					Not so the prayerful,
47	23	70	and who persevere in their prayers;					Who are ever constant at their prayers;
47	24	70	and those of whose substance a due and certain portion					And of whose substance there is a due and stated portion
47	25	70	is ready to be given unto him who asketh, and him who is forbidden by shame to ask:					For him who asketh, and for him who is ashamed3 to beg;	3 Lit. forbidden or prevented by shame.
47	26	70	and those who sincerely believe the day of judgment,					And who own the judgment-day a truth,
47	27	70	and who dread the punishment of their LORD:					And who thrill with dread at the chastisement of their Lord–
47	28	70	(for there is none secure from the punishment of their LORD:)					For there is none safe from the chastisement of their Lord–
47	29	70	and who abstain from the carnal knowledge of women					And who control their desires,
47	30	70	other than their wives, or the slaves which their right hands possess: (for as to them they shall be blameless;					(Save with their wives or the slaves whom their right hands have won, for there they shall be blameless;
47	31	70	but whoever coveteth any woman besides these, they are transgressors:)					But whoever indulge their desires beyond this are transgressors);
47	32	70	and those who faithfully keep what they are intrusted with, and their covenant;					And who are true to their trusts and their engagements,
47	33	70	and who are upright in their testimonies,					And who witness uprightly,
47	34	70	and who carefully observe the requisite rites in their prayers:					And who keep strictly the hours of prayer:
47	35	70	these shall dwell amidst gardens, highly honoured.					These shall dwell, laden with honours, amid gardens.
47	36	70	What aileth the unbelievers, that they run before thee in companies,					But what hath come to the unbelievers that they run at full stretch around thee,
47	37	70	on the right hand and on the left?					On the right hand and on the left, in bands?
47	38	70	Doth every man of them wish to enter into a garden of delight?					Is it that every man of them would fain enter that garden of delights?
47	39	70	By no means: verily we have created them of that which they know.i	i viz., Of filthy seed, which bears no relation or resemblance to holy beings; wherefore it is necessary for him who would hope to be an inhabitant of paradise, to perfect himself in faith and spiritual virtues, to fit himself for that place.1 1 Al Beidâwi.				Not at all. We have created them, they know of what.
47	40	70	I sweark by the LORD of the east and of the west,l that we are able to destroy them,	k Or, I will not swear, &c. See chapter 56, p. 398, note m. l The original words are in the plural number, and signify the different points of the horizon at which the sun rises and sets in the course of the year. See chapter 37, p. 334, note e.	Kitáb-i-Íqán, part I, paragraph 45, p. 43 link	But nay! I swear by the Lord of the Easts and the Wests,		It needs not that I swear by the Lord of the East and of the West4 that we have power.	4 See next Sura. v. 16.
47	41	70	and to substitute better than them in their room; neither are we to be prevented, if we shall please so to do.					To replace them with better than themselves: neither are we to be hindered.
47	42	70	Wherefore suffer them to wade in vain disputes, and to amuse themselves with sport: until they meet their day with which they have been threatened;					Wherefore let them flounder on and disport them, till they come face to face with their threatened day,
47	43	70	the day whereon they shall come forth hastily from their graves, as though they were troops hastening to their standard:					The day on which they shall flock up out of their graves in haste like men who rally to a standard:–
47	44	70	their looks shall be downcast; ignominy shall attend them. This is the day with which they have been threatened.					Their eyes downcast; disgrace shall cover them. Such their threatened day.
51	0	71
51	0	71
51	0	71	CHAPTER LXXI.					SURA LXXI.–NOAH [LI.]
51	0	71	ENTITLED, NOAH; REVEALED AT MECCA.					MECCA.–29 Verses
51	0	71	IN THE NAME OF THE MOST MERCIFUL GOD.					In the Name of God, the Compassionate, the Merciful
51	1	71	VERILY we sent Noah unto his people, saying, Warn thy people, before a grievous punishment overtake them.					We sent NOAH to his people, and said to him, "Warn thou thy people ere there come on them an afflictive punishment."
51	2	71	Noah said, O my people, verily I am a public warner unto you;					He said, "O my people! I come to you a plain-spoken warner:
51	3	71	wherefore serve GOD, and fear him, and obey me;					Serve God and fear Him, and obey me:
51	4	71	he will forgive you part of your sins;m and will grant you respite until a determined time: for GOD'S determined time, when it cometh, shall not be deferred; if ye were men of understanding, ye would know this.	m i.e., Your past sins; which are done away by the profession of the true faith.				Your sins will He forgive you, and respite you till the fixed Time; for when God's fixed Time hath come, it shall not be put back. Would that ye knew this!"
51	5	71	He said, LORD, verily I have called my people night and day; but my calling only increaseth their aversion:					He said, "Lord I have cried to my people night and day; and my cry doth but make them flee from me the more.
51	6	71	and whensoever I call them to the true faith, that thou mayest forgive them, they put their fingers in their ears, and cover themselves with their garments, and persist in their infidelity, and proudly disdain my counsel.					So oft as I cry to them, that thou mayest forgive them, they thrust their fingers into their ears, and wrap themselves in their garments, and persist in their error, and are disdainfully disdainful.
51	7	71	Moreover I invited them openly,					Then I cried aloud to them:
51	8	71	and I spake to them again in public; and I also secretly admonished them in private;					Then again spake I with plainness, and in private did I secretly address them:
51	9	71	and I said, Beg pardon of your LORD; for he is inclined to forgive:					And I said, Beg forgiveness of your Lord, for He is ready to forgive.
51	10	71	and he will cause the heaven to pour down rain plentifully upon you,					He will send down the very Heaven upon you in plenteous rains;
51	11	71	and will give you increase of wealth and of children;n and he will provide you gardens, and furnish you with rivers.	n It is said that after Noah had for a long time preached to them in vain, GOD shut up the heaven for forty years, and rendered their women barren.2 2 Idem.				And will increase you in wealth and children; and will give you gardens, and will give you watercourses:–
51	12	71	What aileth you, that ye hope not for benevolence in GOD;o	o i.e., That GOD will accept and amply reward those who serve him? For some suppose Noah’s people made him this answer, If what we now follow be the truth, we ought not to forsake it; but if it be false, how will GOD accept, or be favourable unto us, who have rebelled against him?3 3 Idem.				What hath come to you that ye hope not for goodness from the hand of God?
51	13	71	since he hath created you variously?p	p That is, as the commentators expound it, by various steps or changes, from the original matter, till ye became perfect men.4 4 See cap. 22, p. 250, and cap. 23, p. 257, &c.				For He it is who hath formed you by successive steps.1	1 See Sura xxii. 5.
51	14	71	Do ye not see how GOD hath created the seven heavens, one above another;					See ye not how God hath created the seven heavens one over the other?
51	15	71	and hath placed the moon therein for a light, and hath appointed the sun for a taper?					And He hath placed therein the moon as a light, and hath placed there the sun as a torch;
51	16	71	GOD hath also produced and caused you to spring forth from the earth:					And God hath caused you to spring forth from the earth like a plant;
51	17	71	hereafter he will cause you to return into the same; and he will again take you thence, by bringing you forth from your graves.					Hereafter will He turn you back into it again, and will bring you forth anew–
51	18	71	And GOD hath spread the earth as a carpet for you,					And God hath spread the earth for you like a carpet,
51	19	71	that ye may walk therein through spacious paths.					That ye may walk therein along spacious paths."'
51	20	71	Noah said, LORD, verily they are disobedient unto me; and they follow him whose riches and children do no other than increase his perdition.					Said Noah, "O my Lord! they rebel against me, and they follow those whose riches and children do but aggravate their ruin."
51	21	71	And they devised a dangerous plot against Noah:					And they plotted a great plot;
51	22	71	and the chief men said to the others, Ye shall by no means leave your gods; neither shall ye forsake Wadd, nor Sowa,					And they said, "Forsake not your Gods; forsake not Wadd nor Sowah,
51	23	71	nor Yaghuth, and Yauk, and Nesr.q	q These were five idols worshipped by the Antediluvians, and afterwards by the ancient Arabs. See the Prelim. Disc. Sect. I. p. 15.				Nor Yaghuth and Yahuk and Nesr;"
51	24	71	And they seduced many; (for thou shalt only increase error in the wicked:)					And they caused many to err;2–and thou, too, O Muhammad! shalt be the means of increasing only error in the wicked–	2 Or, the idols had seduced many. Thus Kas. Beidh. gives both interpp.–See on these idols Freytag's Einleitung, p. 349.
51	25	71	because of their sins they were drowned, and cast into the fire of hell;					Because of their sins they were drowned, and made to go into the Fire;
51	26	71	and they found none to protect them against GOD.					And they found that they had no helper save God.
51	27	71	And Noah said, LORD, leave not any families of the unbelievers on the earth:		Kitáb-i-Íqán, part I, paragraph 7, p. 8 link	Lord! Leave not upon the land a single dweller from among the unbelievers.		And Noah said, "Lord, leave not one single family of Infidels on the Earth:
51	28	71	for if thou leave them, they will seduce thy servants, and will beget none but a wicked and unbelieving offspring.r	r They say Noah preferred not this prayer for the destruction of his people till after he had tried them for nine hundred and fifty years, and found them incorrigible reprobates.				For if thou leave them they will beguile thy servants and will beget only sinners, infidels.
51	29	71	LORD, forgive me and my parents,s and every one who shall enter my house,t being a true believer, and the true believers of both sexes; and add unto the unjust doers nothing but destruction.	s His father Lamech, and his mother, whose name was Shamkha, the daughter of Enosh, being true believers. t The commentators are uncertain whether Noah’s dwelling-house be here meant, or the temple he had built for the worship of GOD, or the ark.				O my Lord, forgive me, and my parents, and every one who, being a believer, shall enter my house, and believers men and women: and add to the wicked nought but perdition."
62	0	72
62	0	72
62	0	72	CHAPTER LXXII.					SURA LXXII.–DJINN [LXII.]
62	0	72	ENTITLED, THE GENII; REVEALED AT MECCA.					MECCA.–28 Verses
62	0	72	IN THE NAME OF THE MOST MERCIFUL GOD.					In the Name of God, the Compassionate, the Merciful
62	1	72	SAY, It hath been revealed unto me that a company of genii attentively heard me reading the Koran,u and said, Verily we have heard an admirable discourse;	u See chapter 46, p. 374, note q.				SAY: It hath been revealed to me that a company of DJINN1 listened, and said,–"Verily, we have heard a marvellous discourse (Koran);	1 This interview with the Djinn took place at Nakhla, probably the "Wady Mohram" of Burckhardt, midway between Mecca and Ta‹ef, when Muhammad was driven from Mecca. A.D. 620.
62	2	72	which directeth unto the right institution; wherefore we believe therein, and we will by no means associate any other with our LORD.					It guideth to the truth; wherefore we believed in it, and we will not henceforth join any being with our Lord;
62	3	72	He (may the majesty of our LORD be exalted!) hath taken no wife, nor hath he begotten any issue.					And He,–may the majesty of our Lord be exalted!–hath taken no spouse neither hath he any offspring.
62	4	72	Yet the foolish among usx hath spoken that which is extremely false of GOD;	x viz., Eblis, or the rebellious genii.				But the foolish among us hath spoken of God that which is unjust:
62	5	72	but we verily thought that neither man nor genius would by any means have uttered a lie concerning GOD.					And we verily thought that no one amongst men or Djinn would have uttered a lie against God.
62	6	72	And there are certain men who fly for refuge unto certain of the genii;y but they increase their folly and transgression:	y For the Arabs, when they found themselves in a desert in the evening (the genii being supposed to haunt such places about that time), used to say, I fly for refuge unto the Lord of this valley, that he may defend me from the foolish among his people.1 1 Al Beidâwi.				There are indeed people among men, who have sought for refuge unto people among Djinn: but they only increased their folly:
62	7	72	and they also thought, as ye thought,z that GOD would not raise any one to life.	z It is uncertain which of these pronouns is to be referred to mankind, and which to the genii, some expositors taking that of the third person to relate to the former, and that of the second person to the latter; and others being of the contrary opinion.				And they thought, as ye think, that God would not raise any from the dead.
62	8	72	And we formerly attempted to pry into what was transacting in heaven; but we found the same filled with a strong guard of angels, and with flaming darts:					And the Heavens did we essay, but found them filled with a mighty garrison, and with flaming darts;
62	9	72	and we sat on some of the seats thereof to hear the discourse of its inhabitants; but whoever listeneth now, findeth a flame laid in ambush for him, to guard the celestial confines.a	a See chapter 15, p. 192.				And we sat on some of the seats to listen, but whoever listeneth findeth an ambush ready for him of flaming darts.
62	10	72	And we know not whether evil be hereby intended against those who are in the earth, or whether their LORD intendeth to direct them aright.					And truly we know not whether evil be meant for them that are on earth, or whether their Lord meaneth guidance for them.
62	11	72	There are some among us who are upright; and there are some among us who are otherwise: we are of different ways.					And there are among us good, and others among us of another kind;–we are of various sorts:
62	12	72	And we verily thought that we could by no means frustrate GOD in the earth, neither could we escape him by flight:					And verily we thought that no one could weaken God on earth, neither could we escape from him by flight:
62	13	72	wherefore, when we had heard the direction contained in the Koran, we believed therein. And whoever believeth in his LORD, need not fear any diminution of his reward, nor any injustice.					Wherefore as soon as we had heard 'the guidance' we believed in it; and whoever believeth in his Lord, need not fear either loss or wrong.
62	14	72	There are some Moslems among us; and there are others of us who swerve from righteousness.b And whoso embraceth Islam, they earnestly seek true direction:	b See the Prelim. Disc. Sect. IV.				There are some among us who have resigned themselves to God (the Muslims); and there are others of us who have gone astray. And whoso resigneth himself to God pursueth the way of truth;
62	15	72	but those who swerve from righteousness shall be fuel for hell.					But they who go astray from it shall be fuel for Hell."
62	16	72	If they tread in the way of truth, we will surely water them with abundant rain:c	c i.e., We will grant them plenty of all good things. Some think by these words rain is promised to the Meccans, after their seven years’ drought, on their embracing Islâm.				Moreover, if they (the Meccans) keep straight on in that way, we will surely give them to drink of abundant waters,
62	17	72	that we may prove them thereby: but whoso turneth aside from the admonition of his LORD, him will he send into a severe torment.					That we may prove them thereby: but whoso withdraweth from the remembrance of his Lord, him will He send into a severe torment.
62	18	72	Verily the places of worship are set apart unto GOD: wherefore invoke not any other therein together with GOD.					It is unto God that the temples are set apart: call not then on any other therein with God.
62	19	72	When the servant of GODd stood up to invoke him, it wanted little but that the genii had pressed on him in crowds, to hear him rehearse the Koran.	d viz., Mohammed.				When the servant of God stood up to call upon Him, the djinn almost jostled him by their crowds.
62	20	72	Say, Verily I call upon my LORD only, and I associate no other god with him.					SAY: I call only upon my Lord, and I join no other being with Him.
62	21	72	Say, Verily I am not able, of myself, to procure you either hurt, or a right institution.					SAY: No control have I over what may hurt or benefit you.
62	22	72	Say, Verily none can protect me against GOD;					SAY: Verily none can protect me against God;
62	23	72	neither shall I find any refuge besides him.					Neither shall I find any refuge beside Him.
62	24	72	I can do no more than publish what hath been revealed unto me from GOD, and his messages. And whosoever shall be disobedient unto GOD, and his apostle, for him is the fire of hell prepared; they shall remain therein forever.					My sole work is preaching from God, and His message: and for such as shall rebel against God and his apostle is the fire of Hell! they shall remain therein alway,–for ever!
62	25	72	Until they see the vengeance with which they are threatened, they will not cease their opposition: but then shall they know who were the weaker in a protector, and the fewer in number.					Until they see their threatened vengeance they will be perverse! but then shall they know which side was the weakest in a protector and the fewest in number.
62	26	72	Say, I know not whether the punishment with which ye are threatened be nigh, or whether my LORD will appoint for it a distant term. He knoweth the secrets of futurity; and he doth not communicate his secrets unto any,					SAY: I know not whether that with which ye are threatened be nigh, or whether my Lord hath assigned it to a distant day: He knoweth the secret, nor doth He divulge his secret to any,
62	27	72	except an apostle in whom he is well pleased: and he causeth a guard of angels to march before him, and behind him;					Except to that Apostle who pleaseth Him; and before him and behind him He maketh a guard to march:
62	28	72	that he may know that they have executed the commissions of their LORD;e he comprehendeth whatever is with them; and counteth all things by number.	e That is to say, either that the prophet may know that Gabriel and the other angels, who bring down the revelation, have communicated it to him pure and free from any diabolical suggestions; or that GOD may know that the prophet has published the same to mankind.1 1 Idem.				That He may know if his Apostles have verily delivered the messages of their Lord: and He embraceth in his knowledge all their ways, and taketh count of all that concerneth them.
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3	0	73	CHAPTER LXXIII.					SURA LXXIII. THE ENFOLDED1 [III.]	1 From the first line of this Sura, and its expressions concerning the Koran, Prayer, and Future Punishment: from the similarity of the tradition with regard to its having been preceded by a vision of Gabriel (Beidh., etc.), it seems to belong to, or at least to describe, a period, perhaps immediately succeeding the Fatrah, during which the hours of night were spent by Muhammad in devotion and in the labour of working up his materials in rhythmical and rhyming Suras, and in preparation for the public assumption of the prophetic office. Comp. especially verses 11, 19, 20, at the end, with 11, 54, 55, of the preceding Sura.
3	0	73	ENTITLED, THE WRAPPED UP; REVEALED AT MECCA.f	f Some will have the last verse, beginning at these words, Verily thy LORD knoweth, &c., to have been revealed at Medina.				MECCA. 20 Verses.
3	0	73	IN THE NAME OF THE MOST MERCIFUL GOD.					In the Name of God, the Compassionate, the Merciful
3	1	73	O THOU wrapped up,g	g When this revelation was brought to Mohammed, he was wrapped up in his garments, being affrighted at the appearance of Gabriel; or, as some say, he lay sleeping unconcernedly, or, according to others, praying, wrapped up in one part of a large mantle or rug, with the other part of which Ayesha had covered herself to sleep.2 This epithet of wrapped up, and another of the same import given to Mohammed in the next chapter, have been imagined, by several learned men,3 pretty plainly to intimate his being subject to the falling sickness: a malady generally attributed to him by the Christians,4 but mentioned by no Mohammedan writer. Though such an inference may be made, yet I think it scarce probable, much less necessary.5 2 Al Zamakh., al Beidâwi. 3 Hotting. Hist. Orient. l. I, c. 2. Marracc. in Alc. p. 763. Vide Gagnier, not. ad Abulf. Vit. Moh. p. 9. 4 See Prideaux, Life of Mahomet, p. 16, and the authors there cited. 5 See Ockley’s Hist. of the Saracens, vol. i. p. 300, &c				O THOU ENFOLDED in thy mantle,
3	2	73	arise to prayer, and continue therein during the night, except a small part;h	h For a half is such, with respect to the whole. Or, as the sentence may be rendered, Pray half the night, within a small matter, &c. Some expound these words as an exception to nights in general; according to whom the sense will be, Spend one-half of every night in prayer, except some few nights in the year, &c.6 6 Al Beidâwi.				Stand up all night, except a small portion of it, for prayer:
3	3	73	that is to say, during one half thereof: or do thou lessen the same a little					Half; or curtail the half a little,–
3	4	73	or add thereto.i And repeat the Koran with a distinct and sonorous voice:	i i.e., Set apart either less than half the night, as one-third, for example, or more, as two-thirds. Or the meaning may be, either take a small matter from a lesser part of the night than one-half, e.g., from one-third, and so reduce it to a fourth; or add to such lesser part, and make it a full half.1 1 Idem.				Or add to it: And with measured tone intone the Koran,2	2 Singe den Koran laut. H.v.P. Psalle Alcoranum psallendo. Mar. Singe den Koran mit singender und lauter Stimme ab. Ullm.
3	5	73	for we will lay on thee a weighty word.k	k viz., The precepts contained in the Korân; which are heavy and difficult to those who are obliged to observe them, and especially to the prophet, whose care it was to see that his people observed them also.2 2 Idem, Jallalo’ddin.				For we shall devolve on thee weighty words.
3	6	73	Verily the rising by nightl is more efficacious for steadfast continuance in devotion, and more conducive to decent pronunciation:m	l Or, the person who riseth by night; or, the hours, or particularly the first hours of the night, &c. m For the nighttime is most proper for meditation and prayer, and also for reading GOD’S word distinctly and with attention, by reason of the absence of every noise and object which may distract the mind. Marracci, having mentioned this natural explication of the Mohammedan commentators, because he finds one word in the verse which may be taken in a sense tending that way, says the whole may with greater exactness be expounded of the fitness of the night season for amorous diversions and discourse; and he paraphrases it in Latin thus: Certe in principio noctis majus robur et vim habet homo, ad foeminas premendas et subagitandas, et ad clarioribus verbis amores suos propalandos.3 A most effectual way, this, to turn a book into ridicule! 3 Marracc. in Alc. p. 759.				Verily, at the oncoming of night are devout impressions strongest, and words are most collected;3	3 Lit. most firm, perhaps, distinct.
3	7	73	for in the day-time thou hast long employment.					But in the day time thou hast continual employ–
3	8	73	And commemorate the name of thy LORD; and separate thyself unto him, renouncing worldly vanities.					And commemorate the name of thy Lord, and devote thyself to Him with entire devotion.
3	9	73	He is the LORD of the east, and of the west; there is no GOD but he. Wherefore take him for thy patron:					Lord of the East and of the West! No God is there but He! Take Him for thy protector,
3	10	73	and patiently suffer the contumelies which the infidels utter against thee; and depart from them with a decent departure.					And endure what they say with patience, and depart from them with a decorous departure.
3	11	73	And let me alone with those who charge the Koran with falsehood, who enjoy the blessings of this life; and bear with them for a while:					And let Me alone with the gainsayers, rich in the pleasures of this life; and bear thou with them yet a little while:
3	12	73	verily with us are heavy fetters, and a burning fire,					For with Us are strong fetters, and a flaming fire,
3	13	73	and food ready to choke him who swalloweth it,n and painful torment.	n As thorns and thistles, the fruit of the infernal tree al Zakkûm, and the corruption flowing from the bodies of the damned.				And food that choketh, and a sore torment.
3	14	73	On a certain day the earth shall be shaken, and the mountains also, and the mountains shall become a heap of sand poured forth.					The day cometh when the earth and the mountains shall be shaken; and the mountains shall become a loose sand heap.
3	15	73	Verily we have sent unto you an apostle, to bear witness against you; as we sent an apostle unto Pharaoh;					Verily, we have sent you an Apostle to witness against you, even as we sent an Apostle to Pharaoh:
3	16	73	but Pharaoh was disobedient unto the apostle; wherefore we chastised him with a heavy chastisement.					But Pharaoh rebelled against the Apostle, and we therefore laid hold on him with a severe chastisement.
3	17	73	How, therefore, will ye escape, if ye believe not, the day which shall make children become gray-headed through terror?					And how, if ye believe not, will you screen yourselves from the day that shall turn children greyheaded?
3	18	73	The heaven shall be rent in sunder thereby: the promise thereof shall surely be performed.					The very heaven shall be reft asunder by it: this threat shall be carried into effect.
3	19	73	Verily this is an admonition; and whoever is willing to be admonished will take the way unto his LORD.					Lo! this is a warning. Let him then who will, take the way to his Lord.
3	20	73	Thy LORD knoweth that thou continuest in prayer and meditation sometimes near two third parts of the night, and sometimes one half thereof, and at other times one third part thereof; and a part of thy companions, who are with thee, do the same. But GOD measureth the night and the day; he knoweth that ye cannot exactly compute the same: wherefore he turneth favourably unto you.o Read, therefore, so much of the Koran as may be easy unto you. He knoweth that there will be some infirm among you; and others travel through the earth, that they may obtain a competency of the bounty of GOD; and others fight in the defence of GOD'S faith. Read, therefore, so much of the same as may be easy. And observe the stated times of prayer, and pay the legal alms; and lend unto GOD an acceptable loan; for whatever good ye send before your souls, ye shall find the same with GOD. This will be better, and will merit a greater reward.p And ask GOD forgiveness; for GOD is ready to forgive, and merciful.	o By making the matter easy to you, and dispensing with your scrupulous counting of the hours of the night which ye are directed to spend in reading and praying: for some of the Moslems, not knowing how the time passed, used to watch the whole night, standing and walking about till their legs and feet swelled in a sad manner. The commentators add that this precept of dedicating a part of the night to devotion, is abrogated by the institution of the five hours of prayer.4 4 Al Beidâwi. p i.e., The good which ye shall do in your lifetime will be much more meritorious in the sight of GOD, than what ye shall defer till death, and order by will.1 1 Idem.				Of a truth,4 thy Lord knoweth that thou prayest almost two-thirds, or half, or a third of the night, as do a part of thy followers. But God measureth the night and the day: He knoweth that ye cannot count its hours aright, and therefore, turneth to you mercifully. Recite then so much of the Koran as may be easy to you. He knoweth that there will be some among you sick, while others travel through the earth in quest of the bounties of God; and others do battle in his cause. Recite therefore so much of it as may be easy. And observe the Prayers and pay the legal Alms,5 and lend God a liberal loan: for whatever good works ye send on before for your own behoof, ye shall find with God. This will be best and richest in the recompense. And seek the forgiveness of God: verily, God is forgiving, Merciful.	4 This verse, according to a tradition of Ayesha, was revealed one year later than the previous part of the Sura. Nöldeke says it is "offenbar ein Medinischer." 5 The reader will not be surprised to find in the very outset of Muhammad's career a frequent mention of Alms, Prayer, Heaven, Hell, Judgment, Apostles, etc., in their usual sense, when he remembers that Judaism was extensively naturalised in Arabia, and Christianity, also, although to a smaller extent. The words and phrases of these religions were doubtless familiar to the Meccans, especially to that numerous body who were anxiously searching after some better religion than the idolatries of their fathers (v. on Sura iii. 19, 60), and provided Muhammad with a copious fund from which to draw.
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2	0	74	CHAPTER LXXIV					SURA LXXIV.–THE ENWRAPPED1 [II.]	1 This Sura is placed by Muir in the “second stage” of Meccan Suras, and twenty-first in chronological order, in the third or fourth year of the Prophet’s career. According, however, to the chronological list of Suras given by Weil (Leben M. p. 364) from ancient tradition, as well as from the consentient voice of tradionists and commentaries (v. Nöld. Geschichte, p. 69; Sprenger’s Life of Mohammad, p. 111) it was the next revealed after the Fatrah, and the designation to the prophetic office. The main features of the tradition are, that Muhammad while wandering about in the hills near Mecca, distracted by doubts and by anxiety after truth, had a vision of the Angel Gabriel seated on a throne between heaven and earth, that he ran to his wife, Chadijah, in the greatest alarm, and desired her, perhaps from superstitious motives (and believing that if covered with clothes he should be shielded from the glances of evil spirits–comp. Stanley on I Cor. xi. 10), to envelope him in his mantle; that then Gabriel came down and addressed him as in v. I. This vision, like that which preceded Sura xcvi., may actually have occurred during the hallucinations of one of the epileptic fits from which Muhammad from early youth appears to have suffered. Hence Muhammad in Sura lxxxi. appeals to it as a matter of fact, and such he doubtless believe it to be. It may here be observed, that however absurd the Muslim traditions may be in many of their details, it will generally be found that where there is an ancient and tolerably universal consent, there will be found at the bottom a residuum of fact and historical truth. At the same time there can be no doubt but that the details of the traditions are too commonly founded upon the attempt to explain or to throw light upon a dark passage of the Koran, and are pure inventions of a later age.
2	0	74	ENTITLED, THE COVERED; REVEALED AT MECCA.					MECCA.–55 Verses
2	0	74	IN THE NAME OF THE MOST MERCIFUL GOD.					In the Name of God, the Compassionate, the Merciful
2	1	74	O THOU covered,q	q It is related, from Mohammed’s own mouth, that being on Mount Harâ, and hearing himself called, he looked on each hand, and saw nobody; but looking upwards, he saw the angel Gabriel on a throne, between heaven and earth; at which sight being much terrified, he returned to his wife Khadîjah, and bade her cover him up; and that then the angel descended, and addressed him in the words of the text. From hence some think this chapter to have been the first which was revealed: but the more received opinion is, that it was the 96th. Others say that the prophet, having been reviled by certain of the Koreish, was sitting in a melancholy and pensive posture, wrapped up in his mantle, when Gabriel accosted him: and some say he was sleeping. See the second note to the preceding chapter.				O THOU, ENWRAPPED in thy mantle!
2	2	74	arise and preach,r	r It is generally supposed that Mohammed is here commanded more especially to warn his near relations, the Koreish; as he is expressly ordered to do in a subsequent revelation.2 2 See cap. 26, p. 281, and the Prelim. Disc. Sect. II. p. 33.				Arise and warn!
2	3	74	and magnify thy LORD.					Thy Lord–magnify Him!
2	4	74	And cleanse thy garments:					Thy raiment–purify it!
2	5	74	and fly every abomination:s	s By the word abomination the commentators generally agree idolatry to be principally intended.				The abomination–flee it!
2	6	74	and be not liberal in hopes to receive more in return:					And bestow not favours that thou mayest receive again with increase;
2	7	74	and patiently wait for thy LORD.					And for thy Lord wait thou patiently.
2	8	74	When the trumpet shall sound,		Memorials of the Faithful (within pp. 191-204, Táhirih) link			For when there shall be a trump on the trumpet,2	2 The Arabic words are not those used in later Suras to express the same idea.
2	9	74	verily that day shall be a day of distress					That shall be a distressful day,
2	10	74	and uneasiness unto the unbelievers.					A day, to the Infidels, devoid of ease.
2	11	74	Let me alone with him whom I have created,t	t The person here meant is generally supposed to have been al Walid Ebn al Mogheira,3 a principal man among the Koreish. 3 Al Zamakh., al Beidâwi, Jallal.				Leave me alone to deal with him3 whom I have created,	3 Said to be Walid b. Mogheira, a person of note among the unbelieving Meccans. This portion of the Sura seems to be of a different date from the first seven verses, though very ancient, and the change of subject is similar to that at v. 9 of the previous Sura.
2	12	74	on whom I have bestowed abundant riches,					And on whom I have bestowed vast riches,
2	13	74	and children dwelling in his presence,u	u Being well provided for, and not obliged to go abroad to seek their livings, as most others of the Meccans were.4 4 Al Beidâwi.				And sons dwelling before him,
2	14	74	and for whom I have disposed affairs in a smooth and easy manner,x	x By facilitating his advancement to power and dignity; which were so considerable that he was surnamed Rihâna Koreish, or The sweet odour of the Koreish, and al Wahîd, i.e., The only one, or The incomparable.5 5 Idem.				And for whom I have smoothed all things smoothly down;–
2	15	74	and who desireth that I will yet add other blessings unto him.					Yet desireth he that I should add more!
2	16	74	By no means: because he is an adversary to our signs.y	y On the revelation of this passage it is said that Walid’s prosperity began to decay, and continued daily so to do to the time of his death.6 6 Idem.				But no! because to our signs he is a foe
2	17	74	I will afflict him with grievous calamities:z	z Or, as the words may be strictly rendered, I will drive him up the crag of a mountain; which some understand of a mountain of fire, agreeably to a tradition of their prophet, importing that al Walid will be condemned to ascend this mountain, and then to be cast down from thence, alternately for ever; and that he will be seventy years in climbing up, and as many in falling down.7 7 Idem.				I will lay grievous woes upon him.
2	18	74	for he hath devised and prepared contumelious expressions to ridicule the Koran.					For he plotted and he planned!
2	19	74	May he be cursed: how maliciously hath he prepared the same!					May he be cursed! How he planned!
2	20	74	And again, may he be cursed: how maliciously hath he prepared the same!					Again, may he be cursed! How he planned!
2	21	74	Then he looked,					Then looked he around him,
2	22	74	and frowned, and put on an austere countenance:					Then frowned and scowled,
2	23	74	then he turned back, and was elated with pride;					Then turned his back and swelled with disdain,
2	24	74	and he said, This is no other than a piece of magic, borrowed from others:					And said, “This is merely magic that will be wrought;
2	25	74	these are only the words of a man.					It is merely the word of a mortal.”
2	26	74	I will cast him to be burned in hell.					We will surely cast him into Hell-fire.
2	27	74	And what shall make thee to understand what hell is?					And who shall teach thee what Hell-fire is?
2	28	74	It leaveth not anything unconsumed, neither doth it suffer anything to escape:					It leaveth nought, it spareth nought,
2	29	74	it scorcheth men's flesh:					Blackening the skin.
2	30	74	over the same are nineteen angels appointed.					Over it are nineteen angels.
2	31	74	We have appointed none but angels to preside over hell fire:a and we have expressed the number of them only for an occasion of discord to the unbelievers;b that they to whom the scriptures have been given may be certain of the veracity of this book,c and the true believers may increase in faith;	a The reason of which is said to be, that they might be of a different nature and species from those who are to be tormented, lest they should have a fellow-feeling of, and compassionate their sufferings; or else, because of their great strength and severity of temper.1 1 Idem b Or, for a trial of them: because they might say this was a particular borrowed by Mohammed of the Jews. c And especially the Jews; this being conformable to what is contained in their books.2 2 Jallal.				None but angels have we made guardians of the fire:4 nor have we made this to be their number but to perplex the unbelievers, and that they who possess the Scriptures may be certain of the truth of the Koran, and that they who believe may increase their faith;	4 This and the three following verses wear the appearance of having been inserted at a later period to meet objections respecting the number of the angels who guard hell, raised by the Jews; perhaps at Medina, as the four classes of persons specified are those whom Muhammad had to deal with in that city, viz., the Jews, Believers, the Hypocrites, or undecided, and Idolaters. These are constantly mentioned together in the Medina Suras.
2	32	74	and that those to whom the scriptures have been given, and the true believers, may not doubt hereafter;					And that they to whom the Scriptures have been given, and the believers, may not doubt;
2	33	74	and that those in whose hearts there is an infirmity, and the unbelievers, may say, What mystery doth GOD intend by this number?					And that the infirm of heart and the unbelievers may say, What meaneth God by this parable?
2	34	74	Thus doth GOD cause to err whom he pleaseth; and he directeth whom he pleaseth. None knoweth the armies of thy LORD,d besides him; and thise is no other than a memento unto mankind.	d i.e., All his creatures; or particularly the number and strength of the guards of hell. e The antecedent seems to be hell.				Thus God misleadeth whom He will, and whom He will doth He guide aright: and none knoweth the armies of thy Lord but Himself: and this is no other than a warning to mankind.
2	35	74	Assuredly. By the moon,		74:35-37 Selections from the Writings of the Báb (2 Excerpts from the Qayyúmu'l-Asmá, Chapter LVIII, within pp. 58-59) link			Nay, by the Moon!
2	36	74	and the night when it retreateth,		74:35-37 (cont.) Selections from the Writings of the Báb (2 Excerpts from the Qayyúmu'l-Asmá, Chapter LVIII, within pp. 58-59) link			By the Night when it retreateth!
2	37	74	and the morning when it reddeneth,		74:35-37 (cont.) Selections from the Writings of the Báb (2 Excerpts from the Qayyúmu'l-Asmá, Chapter LVIII, within pp. 58-59) link			By the Morn when it brighteneth!
2	38	74	I swear that this is one of the most terrible calamities,					Hell is one of the most grievous woes,
2	39	74	giving warning unto men,					Fraught with warning to man,
2	40	74	as well as unto him among you who desireth to go forward, as unto him who chooseth to remain behind.					To him among you who desireth to press forward, or to remain behind.5	5 That is, who believe, and do not believe.
2	41	74	Every soul is given in pledge for that which it shall have wrought:f except the companions of the right hand;g	f See chapter 52, p. 388. g i.e., The blessed;3 who shall redeem themselves by their good works. Some say these are the angels, and others, such as die infants.4 3 See cap. 56, p. 396, note t. 4 Al Beidâwi.				For its own works lieth every soul in pledge. But they of God’s right hand
2	42	74	who shall dwell in gardens, and shall ask one another questions concerning the wicked,					In their gardens shall ask of the wicked;–
2	43	74	and shall also ask the wicked themselves, saying, What hath brought you into hell?					“What hath cast you into Hell-fire?”6	6 As the word sakar disturbs the rhyme, it may have been inserted by a mistake of the copyist for the usual word, which suits it.
2	44	74	They shall answer, We were not of those who were constant at prayer,					They will say, “We were not of those who prayed,
2	45	74	neither did we feed the poor;					And we were not of those who fed the poor,
2	46	74	and we waded in vain disputes with the fallacious reasoners;					And we plunged into vain disputes with vain disputers,
2	47	74	and we denied the day of judgment,					And we rejected as a lie, the day of reckoning,
2	48	74	until deathh overtook us:	h Literally, That which is certain.				Till the certainty7 came upon us”–	7 That is, death. Beidh. Comp. Sura xv. 99.
2	49	74	and the intercession of the interceders shall not avail them.					And intercession of the interceders shall not avail them.
2	50	74	What aileth them, therefore, that they turn aside from the admonition of the Koran,		Kitáb-i-Íqán, part I, paragraph 55, p. 52 link Gems of Divine Mysteries, p. 44, paragraph 60 link	Affrighted asses fleeing from a lion. BWC: as though they were affrighted asses		Then what hath come to them that they turn aside from the Warning
2	51	74	as though they were timorous asses flying from a lion?					As if they were affrighted asses fleeing from a lion?
2	52	74	But every man among them desireth that he may have expanded scrolls delivered to him from God.i	i For the infidels to Mohammed that they would never obey him as a prophet till he brought each man a writing from heaven, to this effect, viz., From GOD to such a one: Follow Mohammed.5 5 Idem.				And every one of them would fain have open pages given to him out of Heaven.
2	53	74	By no means. They fear not the life to come.					It shall not be. They fear not the life to come.
2	54	74	By no means: verily this is a sufficient warning.					It shall not be. For this Koran is warning enough. And whoso will, it warneth him.
2	55	74	Whoso is willing to be warned, him shall it warn: but they shall not be warned, unless GOD shall please. He is worthy to be feared; and he is inclined to forgiveness.					But not unless God please, shall they be warned. Meet is He to be feared. Meet is forgiveness in Him.
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40	0	75	CHAPTER LXXV.					SURA LXXV.–THE RESURRECTION [XL.]
40	0	75	ENTITLED, THE RESURRECTION; REVEALED AT MECCA.					MECCA.–40 Verses
40	0	75	IN THE NAME OF THE MOST MERCIFUL GOD.					In the Name of God, the Compassionate, the Merciful
40	1	75	VERILY I sweark by the day of resurrection;	k Or, I will not swear. See chapter 56, p. 398, note m.				It needeth not that I swear by the day of the RESURRECTION,
40	2	75	and I swear by the soul which accuseth itself:l	l Being conscious of having offended, and of failing of perfection, notwithstanding its endeavours to do its duty; or, the pious soul which shall blame others, at the last day, for having been remiss in their devotions, &c. Some understand the words of the soul of Adam, in particular; who is continually blaming himself for having lost paradise by his disobedience.6 6 Idem.				Or that I swear by the self-accusing soul.
40	3	75	doth man think that we will not gather his bones together?					Thinketh man that we shall not re-unite his bones?
40	4	75	Yea: we are able to put together the smallest bones of his fingers.					Aye! his very finger tips are we able evenly to replace.
40	5	75	But man chooseth to be wicked, for the time which is before him.					But man chooseth to deny what is before him:
40	6	75	He asketh, When will the day of resurrection be?					He asketh, "When this day of Resurrection?"
40	7	75	But when the sight shall be dazzled,					But when the eye shall be dazzled,
40	8	75	and the moon shall be eclipsed,					And when the moon shall be darkened,
40	9	75	and the sun and the moon shall be in conjunction;m	m Rising both in the west:1 which conjunction is no contradiction to what is mentioned just before, of the moon’s being eclipsed; because those words are not to be understood of a regular eclipse, but metaphorically, of the moon’s losing her light at the last day in a preternatural manner. Some think the meaning rather to be, that the sun and the moon shall be joined in the loss of their light.2 1 See the Prelim. Disc. p. 62. 2 Al Beidâwi.				And the sun and the moon shall be together,1	1 Lit. shall be united. In the loss of light, or in the rising in the west.–Beidh.
40	10	75	on that day man shall say, Where is a place of refuge?					On that day man shall cry, "Where is there a place to flee to?"
40	11	75	By no means: there shall be no place to fly unto.					But in vain–there is no refuge–
40	12	75	With thy LORD shall be the sure mansion of rest on that day:					With thy Lord on that day shall be the sole asylum.
40	13	75	on that day shall a man be told that which he hath done first and last.n	n Or, the good which he hath done, and that which he hath left undone, &c.				On that day shall man be told of all that he hath done first and last;
40	14	75	Yea; a man shall be an evidence against himself:					Yea, a man shall be the eye witness against himself:
40	15	75	and though he offer his excuses, they shall not be received.					And even if he put forth his plea. . . .2	2 Supply, it shall not be accepted.
40	16	75	Move not thy tongue, O Mohammed, in repeating the revelations brought thee by Gabriel, before he shall have finished the same, that thou mayest quickly commit them to memory:					(Move not thy tongue in haste to follow and master this revelation:3	3 Verses 16-19 are parenthetic, and either an address to Muhammad by Gabriel desiring him (I) not to be overcome by any fear of being unable to follow and retain the revelation of this particular Sura; (2) or, not to interrupt him, but to await the completion of the entire revelation before he should proceed to its public recital. In either case we are led to the conclusion that, from the first, Muhammad had formed the plan of promulging a written book. Comp. Sura xx. 112.
40	17	75	for the collecting the Koran in thy mind, and the teaching thee the true reading thereof, are incumbent on us.					For we will see to the collecting and the recital of it;
40	18	75	But when we shall have read the same unto thee by the tongue of the angel, do thou follow the reading thereof:					But when we have recited it, then follow thou the recital,
40	19	75	and afterwards it shall be our part to explain it unto thee.					And, verily, afterwards it shall be ours to make it clear to thee.)
40	20	75	By no means shalt thou be thus hasty for the future. But ye love that which hasteneth away,o	o i.e., The fleeting pleasures of this life. The words intimate the natural hastiness and impatience of man,3 who takes up with a present enjoyment, though short and bitter in its consequences, rather than wait for real happiness in futurity. 3 See cap. 17, p. 208.				Aye, but ye love the transitory,
40	21	75	and neglect the life to come.					And ye neglect the life to come.
40	22	75	Some countenances on that day shall be bright,					On that day shall faces beam with light,
40	23	75	looking towards their LORD:					Outlooking towards their Lord;
40	24	75	and some countenances, on that day, shall be dismal:					And faces on that day shall be dismal,
40	25	75	they shall think that a crushing calamity shall be brought upon them.					As if they thought that some great calamity would befal them.
40	26	75	Assuredly. When a man's soul shall come up to his throat, in his last agony,					Aye, when the soul shall come up into the throat,
40	27	75	and the standers-by shall say, Who bringeth a charm to recover him?					And there shall be a cry, "Who hath a charm that can restore him?"
40	28	75	and shall think it to be his departure out of this world;					And the man feeleth that the time of his departure is come,
40	29	75	and one leg shall be joined with the other leg:p	p i.e., And when he shall stretch forth his legs together, as is usual with dying persons. The words may also be translated, And when one affliction shall be joined with another affliction.				And when one leg shall be laid over the other,4	4 In the death-struggle.
40	30	75	on that day unto thy LORD shall he be driven.					To thy Lord on that day shall he be driven on;
40	31	75	For he believed not,q neither did he pray;	q Or, He did not give alms; or, He was not a man of veracity. Some suppose Abu Jahl, and others one Adi Ebn Rabîa, to be particularly inveighed against in this chapter.				For he believed not, and he did not pray,
40	32	75	but he accused God's apostle of imposture, and turned back from obeying him:					But he called the truth a lie and turned his back,
40	33	75	then he departed unto his family, walking with a haughty mien.					Then, walking with haughty men, rejoined his people.
40	34	75	Wherefore, woe be unto thee; woe!					That Hour is nearer to thee and nearer,5	5 Or, Therefore woe to thee, woe! And, again, woe to thee, woe. Thus Sale, Ullm. Beidhawi; who also gives the rendering in the text, which is that of Maracci.
40	35	75	And again, woe be unto thee; woe!					It is ever nearer to thee and nearer still.
40	36	75	Doth man think that he shall be left at full liberty, without control?					Thinketh man that he shall be left supreme?
40	37	75	Was he not a drop of seed, which was emitted?					Was he not a mere embryo?6	6 Nonne fuit humor ex spermate quod spermatizatur.
40	38	75	Afterwards he became a little coagulated blood, and God formed him, and fashioned him with just proportion;					Then he became thick blood of which God formed him and fashioned him;
40	39	75	and made of him two sexes, the male and the female.					And made him twain, male and female.
40	40	75	Is not he who hath done this able to quicken the dead?					Is not He powerful enough to quicken the dead?
52	0	76
52	0	76
52	0	76	CHAPTER LXXVI.					SURA LXXVI.–MAN [LII.]
52	0	76	ENTITLED, MAN; REVEALED AT MECCA.r	r It is somewhat doubtful whether this chapter was revealed at Mecca or Medina.				MECCA.–31 Verses
52	0	76	IN THE NAME OF THE MOST MERCIFUL GOD.					In the Name of God, the Compassionate, the Merciful
52	1	76	DID there not pass over man a long space of time; during which he was a thing not worthy of remembrance?s	s Some take these words to be spoken of Adam, whose body, according to Mohammedan tradition, was at first a figure of clay, and was left forty years to dry before GOD breathed life into it;1 others understand them of man in general and of the time he lies in the womb. 1 See the notes to cap. 2, p. 4.				Doth not a long time pass over MAN, during which he is a thing unremembered?1	1 When in the womb.
52	2	76	Verily we have created man of the mingled seed of both sexes, that we might prove him: and we have made him to hear and to see.t	t That he might be capable of receiving the rules and directions given by GOD for his guidance;2 and of meriting reward or punishment for his observance or neglect of them. 2 Al Beidâwi.				We have created man from the union of the sexes that we might prove him; and hearing, seeing, have we made him:
52	3	76	We have surely directed him in the way; whether he be grateful, or ungrateful.					In a right way have we guided him, be he thankful or ungrateful.
52	4	76	Verily we have prepared for the unbelievers chains, and collars, and burning fire.					For the Infidels we have got ready chains and collars and flaming fire.
52	5	76	But the just shall drink of a cup of wine, mixed with the water of Cafur,u	u Is the name of a fountain in paradise, so called from its resembling camphire (which the word signifies) in odour and whiteness. Some take the word for an appellative, and think the wine of paradise will be mixed with camphire, because of its agreeable coolness and smell.3 3 Idem.	Kitáb-i-Íqán, part I, paragraph 41, p. 41 link The Seven Valleys (The Valley of True Poverty and Absolute Nothingness) link Bahá’í Prayers (6th prayer under “Triumph of the Cause”) by ‘Abdu’l-Bahá link Memorials of the Faithful (within pp. 43-45, Shaykh Sádiq-i-Yazdi) link Memorials of the Faithful (within pp. 67-70, Muhammad-Hadiy-i-Sahhaf) link Memorials of the Faithful (Áqá Muhammad-Ibrahim, within pp. 81-83) link Memorials of the Faithful (within pp. 173-180, The Consort of the King of Martyrs) link Memorials of the Faithful (within pp. 95-97, Mirzá Mihdíy-i-Káshání) link	The righteous shall drink of a cup tempered at the camphor fountain. MG: Verily the righteous shall drink of a winecup tempered at the camphor fountain. O: tempered at the camphor fountain. MG: a wine cup tempered at the camphor fountain, MG: wine-cup tempered at the camphor fountain, MG: tempered at the camphor fountain. cf. MG: cup that was tempered at the camphor fountain cf. MG: crystalline wine cup, tempered at the camphor fountain. BWC in Bahíyyih Khánum: winecup tempered at the camphor fountain,	Bahíyyih Khánum, V. Letters of the Greatest Holy Leaf, no. 33, p. 130 link	But a wine cup tempered at the camphor fountain2 the just shall quaff:	2 With (the water of) Kafoor. Lane.
52	6	76	a fountain whereof the servants of GOD shall drink; they shall convey the same by channels whithersoever they please.					Fount whence the servants of God shall drink, and guide by channels from place to place;
52	7	76	These fulfil their vow, and dread the day, the evil whereof will disperse itself far abroad;					They who fulfilled their vows, and feared the day whose woes will spread far and wide;
52	8	76	and give food unto the poor, and the orphan, and the bondman, for his sake,					Who though longing for it themselves, bestowed their food on the poor and the orphan and the captive:
52	9	76	saying, We feed you for GOD'S sake only: we desire no recompense from you, nor any thanks:		Kitáb-i-Íqán, part I, paragraph 22, p. 22 link The Secret of Divine Civilization, p. 6 link	Shoghi Effendi in The Dawn-Breakers: We nourish your souls for the sake of God; we seek from you neither recompense nor thanks. We nourish your souls for the sake of God; we seek from you neither recompense nor thanks. MG: We nourish your souls for the sake of God; We seek from you neither recompense nor thanks.	The Dawn-Breakers, Chapter II, p. 23 link	"We feed you for the sake of God: we seek from you neither recompense nor thanks:3
52	10	76	verily we dread, from our LORD, a dismal and calamitous day.x	x It is related that Hasan and Hosein, Mohammed’s grandchildren, on a certain time being both sick, the prophet, among others, visited them, and they wished Ali to make some vow to GOD for the recovery of his sons: whereupon Ali, and Fâtema, and Fidda, their maid-servant, vowed a fast of three days in case they did well; as it happened they did. This vow was performed with so great strictness, that the first day, having no provisions in the house, Ali was obliged to borrow three measures of barley of one Simeon, a Jew, of Khaibar, one measure of which Fâtema ground the same day, and baked five cakes of the meal, and they were set before them to break their fast with after sunset: but a poor man coming to them, they gave all their bread to him, and passed the night without tasting anything except water. The next day Fâtema made another measure into bread, for the same purpose; but an orphan begging some food, they chose to let him have it, and passed that night as the first; and the third day they likewise gave their whole provision to a famished captive. Upon this occasion Gabriel descended with the chapter, before us, and told Mohammed that GOD congratulated him on the virtues of his family.1 1 Idem.				A stern and calamitous day dread we from our Lord."
52	11	76	Wherefore GOD shall deliver them from the evil of that day, and shall cast on them brightness of countenance, and joy;					From the evil therefore of that day hath God delivered them and cast on them brightness of face and joy:
52	12	76	and shall reward them, for their patient persevering, with a garden and silk garments:					And hath rewarded their constancy, with Paradise and silken robes:
52	13	76	therein shall they repose themselves on couches; they shall see therein neither sun nor moon;y	y Because they shall not need the light of either.2 The word Zamharîr, here translated moon, properly signifies extreme cold: for which reason some understand the meaning of the passage to be, that in paradise there shall be felt no excess either of heat or of cold. 2 See Revel. xxi. 23.				Reclining therein on bridal couches, nought shall they know of sun or piercing cold:
52	14	76	and the shades thereof shall be near spreading above them, and the fruits thereof shall hang low, so as to be easily gathered.					Its shades shall be close over them, and low shall its fruits hang down:
52	15	76	And their attendants shall go round about unto them, with vessels of silver, and goblets:					And vessels of silver and goblets like flagons shall be borne round among them:
52	16	76	the bottles shall be bottles of silver shining like glass; they shall determine the measure thereof by their wish.					Flagons of silver whose measure themselves shall mete.
52	17	76	And therein shall they be given to drink of a cup of wine, mixed with the water of Zenjebil,z	z The word signifies ginger, which the Arabs delight to mix with the water they drink; and therefore the water of this fountain is supposed to have the taste of that spice.3 3 Al Beidâwi, Jallal.				And there shall they be given to drink of the cup tempered with zendjebil (ginger)
52	18	76	a fountain in paradise named Salsabil:a	a Signifies water which flows gently and pleasantly down the throat.				From the fount therein whose name is Selsebil (the softly flowing).
52	19	76	and youths, which shall continue forever in their bloom, shall go round to attend them; when thou seest them, thou shalt think them to be scattered pearls:					Aye-blooming youths go round among them. When thou lookest at them thou wouldest deem them scattered pearls;
52	20	76	and when thou lookest, there shalt thou behold delights, and a great kingdom.					And when thou seest this, thou wilt see delights and a vast kingdom:
52	21	76	Upon them shall be garments of fine green silk, and of brocades, and they shall be adorned with bracelets of silver: and their LORD shall give them to drink of a most pure liquor;			Shoghi Effendi in The Dawn-Breakers: A drink of a pure beverage shall their Lord give them.	The Dawn-Breakers, Chapter II, p. 27 link	Their clothing green silk robes and rich brocade: with silver bracelets shall they be adorned; and drink of a pure beverage shall their Lord give them.
52	22	76	and shall say unto them, Verily this is your reward: and your endeavor is gratefully accepted.		Memorials of the Faithful (within pp. 67-70, Muhammad-Hadiy-i-Sahhaf) link			This shall be your recompense. Your efforts shall meet with thanks.
52	23	76	Verily we have sent down unto thee the Koran, by a gradual revelation.					We ourselves have sent down to thee the Koran as a missive from on high.
52	24	76	Wherefore patiently wait the judgment of thy LORD; and obey not any wicked person or unbeliever among them.					Await then with patience the judgments of thy Lord, and obey not the wicked among them and the unbelieving:
52	25	76	And commemorate the name of thy LORD, in the morning, and in the evening:					And make mention of the name of thy Lord at morn, at even,
52	26	76	and during some part of the night worship him, and praise him a long part of the night.					And at night. Adore him, and praise him the livelong night.
52	27	76	Verily these men love the transitory life, and leave behind them the heavy day of judgment.					But these men love the fleeting present, and leave behind them the heavy day of doom.
52	28	76	We have created them, and have strengthened their joints; and when we please, we will substitute others like unto them, in their stead.					Ourselves have we created them, and strengthened their joints; and when we please, with others like unto themselves will we replace them.
52	29	76	Verily this is an admonition: and whoso willeth, taketh the way unto his LORD:					This truly is a warning: And whoso willeth, taketh the way to his Lord;
52	30	76	but ye shall not will, unless GOD willeth; for GOD is knowing and wise.					But will it ye shall not, unless God will it, for God is Knowing, Wise.
52	31	76	He leadeth whom he pleaseth into his mercy; but for the unjust hath he prepared a grievous punishment.					He causeth whom He will to enter into his mercy. But for the evil doers, He hath made ready an afflictive chastisement.
36	0	77
36	0	77
36	0	77	CHAPTER LXXVII.					SURA LXXVII.–THE SENT [XXXVI.]
36	0	77	ENTITLED, THOSE WHICH ARE SENT; REVEALED AT MECCA.					MECCA.–50 Verses
36	0	77	IN THE NAME OF THE MOST MERCIFUL GOD.					In the Name of God, the Compassionate, the Merciful
36	1	77	BY the angels which are sent by God, following one another in a continual series;					By the train of THE SENT ones,1	1 Lit. by the sent (fem.) one after another. Per missas. Mar. Either angels following in a continued series; or, winds, which disperse rain over the earth; or the successive verses of the Koran which disperse truth and distinguish truth from error.
36	2	77	and those which move swiftly, with a rapid motion;					And the swift in their swiftness;
36	3	77	and by those which disperse his commands, by divulging them through the earth;					By the scatterers who scatter,
36	4	77	and by those which separate truth from falsehood, by distinguishing the same;					And the distinguishers who distinguish;
36	5	77	and by those which communicate the divine admonitions,					And by those that give forth the word
36	6	77	to excuse, or to threaten:b	b Some understand the whole passage of the verses of the Korân; which continued to be sent down, parcel after parcel, during the space of several years, and which rescind (for so the verb ásafa may also be translated) and abolish all former dispensations, divulging and making known the ways of salvation, distinguishing truth from falsehood, and communicating admonition, &c. Some interpret the first three verses of the winds, sent in a continual succession, blowing with a violent gust, and dispersing rain over the earth; and others give different explications.				To excuse or warn;
36	7	77	verily that which ye are promisedc is inevitable.	c viz., The day of judgment.				Verily that which ye are promised is imminent.
36	8	77	When the stars, therefore, shall be put out,					When the stars, therefore, shall be blotted out,
36	9	77	and when the heaven shall be cloven in sunder,					And when the heaven shall be cleft,
36	10	77	and when the mountains shall be winnowed,					And when the mountains shall be scattered in dust,
36	11	77	and when the apostles shall have a time assigned to them to appear and bear testimony against their respective people;					And when the Apostles shall have a time assigned them;
36	12	77	to what a day shall that appointment be deferred!					Until what day shall that time be deferred?
36	13	77	to the day of separation:					To the day of severing!
36	14	77	and what shall cause thee to understand what the day of separation is?					And who shall teach thee what the day of severing is?
36	15	77	On that day, woe be unto them who accused the prophets of imposture!					Woe on that day to those who charged with imposture!
36	16	77	Have we not destroyed the obstinate unbelievers of old?					Have we not destroyed them of old?
36	17	77	We will also cause those of the latter times to follow them.					We will next cause those of later times to follow them.2	2 Sura xliv. 40.
36	18	77	Thus do we deal with the wicked.					Thus deal we with the evil doers.
36	19	77	Woe be, on that day, unto them who accused the prophets of imposture!					Woe on that day to those who charged with imposture!
36	20	77	Have we not created you of a contemptible drop of seed,		Summons of the Lord of Hosts (Súriy-Haykal, paragraph 151) link Summons of the Lord of Hosts (Súriy-i-Mulúk, paragraph 77) link	BWC: created of a sorry germ BWC: created from a sorry germ		Have we not created you of a sorry germ,
36	21	77	which we placed in a sure repository,					Which we laid up in a secure place,
36	22	77	until the fixed term of delivery?					Till the term decreed for birth?
36	23	77	And we were able to do this: for we are most powerful.					Such is our power! and, how powerful are We!
36	24	77	On that day, woe be unto those who accused the prophets of imposture:					Woe on that day to those who charged with imposture!
36	25	77	Have we not made the earth to contain					Have we not made the earth to hold
36	26	77	the living and the dead,					The living and the dead?
36	27	77	and placed therein stable and lofty mountains, and given you fresh water to drink?					And placed on it the tall firm mountains, and given you to drink of sweet water.
36	28	77	Woe be, on that day, unto those who accused the prophets of imposture!					Woe on that day to those who charged with imposture!
36	29	77	It shall be said unto them, Go ye to the punishment which ye denied as a falsehood:					Begone to that Hell which ye called a lie:–
36	30	77	go ye into the shadow of the smoke of hell, which shall ascend in three columns,					Begone to the shadows that lie in triple masses;
36	31	77	and shall not shade you from the heat, neither shall it be of service against the flame;					"But not against the flame shall they shade or help you:"–
36	32	77	but it shall cast forth sparks as big as towers,					The sparks which it casteth out are like towers–
36	33	77	resembling yellow camels in colour.d	d Being of fiery colour. Others, however, suppose these sparks will be of a dusky hue, like that of black camels, which always inclines a little to the yellow; the word translated yellow, signifying sometimes black. Some copies, by the variation of a vowel, have cables, instead of camels.				Like tawny camels.
36	34	77	Woe be, on that day, unto those who accused the prophets of imposture!					Woe on that day to those who charged with imposture!
36	35	77	This shall be a day whereon they shall not speak to any purpose;					On that day they shall not speak,
36	36	77	neither shall they be permitted to excuse themselves.					Nor shall it be permitted them to allege excuses.
36	37	77	Woe be, on that day, unto those who accused the prophets of imposture!					Woe on that day to those who charged with imposture!
36	38	77	This shall be the day of separation: we will assemble both you and your predecessors.					This is the day of severing, when we will assemble you and your ancestors.
36	39	77	Wherefore, if ye have any cunning stratagem, employ stratagems against me.					If now ye have any craft try your craft on me.
36	40	77	Woe be, on that day, unto those who accused the prophets of imposture!					Woe on that day to those who charged with imposture!
36	41	77	But the pious shall dwell amidst shades and fountains,					But the god-fearing shall be placed amid shades and fountains,
36	42	77	and fruits of the kinds which they shall desire:					And fruits, whatsoever they shall desire:
36	43	77	and it shall be said unto them, Eat and drink with easy digestion, in recompense for that which ye have wrought;					"Eat and drink, with health,3 as the meed of your toils."	3 Maimonides says that the majority of the Jews hope that Messiah shall come and "raise the dead, and they shall be gathered into Paradise, and there shall eat and drink and be in good health to all eternity."–Sanhedrin, fol. 119, col. I.
36	44	77	for thus do we reward the righteous doers.					Thus recompense we the good.
36	45	77	Woe be, on that day, unto those who accused the prophets of imposture!					Woe on that day to those who charged with imposture!
36	46	77	Eat, O unbelievers, and enjoy the pleasures of this life, for a little while: verily ye are wicked men.					"Eat ye and enjoy yourselves a little while. Verily, ye are doers of evil."
36	47	77	Woe be, on that day, unto those who accused the prophets of imposture!					Woe on that day to those who charged with imposture!
36	48	77	And when it is said unto them, Bow down; they do not bow down.					For when it is said to them, bend the knee, they bend it not.
36	49	77	Woe be, on that day, unto those who accused the prophets of imposture!					Woe on that day to those who charged with imposture
36	50	77	In what new revelation will they believe, after this.					In what other revelation after this will they believe?
37	0	78
37	0	78
37	0	78	CHAPTER LXXVIII.					SURA LXXVIII.–THE NEWS [XXXVII.]
37	0	78	ENTITLED, THE NEWS; REVEALED AT MECCA.					MECCA.–41 Verses
37	0	78	IN THE NAME OF THE MOST MERCIFUL GOD.					In the Name of God, the Compassionate, the Merciful
37	1	78	(XXX.) CONCERNING what do the unbelievers ask questions of one another?					Of what ask they of one another?
37	2	78	Concerning the great news of the resurrection,					Of the great NEWS.1	1 Of the Resurrection. With regard to the date of this Sura, we can only be guided (I) by the general style of the earlier portion (to verse 37, which is analogous to that of the early Meccan Suras; (2) by verse 17, which pre-supposes lxxvii. 12; (3) by the obviously later style of verse 37 to the end.
37	3	78	about which they disagree.					The theme of their disputes.
37	4	78	Assuredly they shall hereafter know the truth thereof.					Nay! they shall certainly knows its truth!
37	5	78	Again, Assuredly they shall hereafter know the truth thereof.					Again. Nay! they shall certainly know it.
37	6	78	Have we not made the earth for a bed,					Have we not made the Earth a couch?
37	7	78	and the mountains for stakes to fix the same?e	e See chapter 16, p. 196, and chapter 31, p. 307.				And the mountains its tent-stakes?
37	8	78	And have we not created you of two sexes;					We have created you of two sexes,
37	9	78	and appointed your sleep for rest;					And ordained your sleep for rest,
37	10	78	and made the night a garment to cover you;					And ordained the night as a mantle,
37	11	78	and destined the day to the gaining your livelihood;					And ordained the day for gaining livelihood,
37	12	78	and built over you seven solid heavens;					And built above you seven solid2 heavens,	2 See Sura ii. 27. This is the title given by the Talmudists to the fifth of the seven heavens.
37	13	78	and placed therein a burning lamp?					And placed therein a burning lamp;
37	14	78	And do we not send down from the clouds pressing forth rain, water pouring down in abundance,					And we send down water in abundance from the rain-clouds,
37	15	78	that we may thereby produce corn, and herbs,					That we may bring forth by it corn and herbs,
37	16	78	and gardens planted thick with trees?					And gardens thick with trees.
37	17	78	Verily the day of separation is a fixed period:					Lo! the day of Severance is fixed;
37	18	78	the day whereon the trumpet shall sound, and ye shall come in troops to judgment;					The day when there shall be a blast on the trumpet, and ye shall come in crowds,
37	19	78	and the heaven shall be opened, and shall be full of gates for the angels to pass through;					And the heaven shall be opened and be full of portals,
37	20	78	and the mountains shall pass away, and become as a vapor;					And the mountains shall be set in motion, and melt into thin vapour.
37	21	78	verily hell shall be a place of ambush,					Hell truly shall be a place of snares,
37	22	78	a receptacle for the transgressors,					The home of transgressors,
37	23	78	who shall remain therein for ages:					To abide therein ages;
37	24	78	they shall not taste any refreshment therein, or any drink,					No coolness shall they taste therein nor any drink,
37	25	78	except boiling water, and filthy corruption:					Save boiling water and running sores;
37	26	78	a fit recompense for their deeds!					Meet recompense!
37	27	78	For they hope that they should not be brought to an account,					For they looked not forward to their account;
37	28	78	and they disbelieved our signs, accusing them of falsehood.					And they gave the lie to our signs, charging them with falsehood;
37	29	78	But everything have we computed, and written down.		Kitáb-i-Íqán, part II, paragraph 149, p. 140 link	We noted all things and wrote them down,		But we noted and wrote down all:
37	30	78	Taste, therefore: we will not add unto you any other than torment.f	f This, say the commentators, is the most severe and terrible sentence in the whole Korân, pronounced against the inhabitants of hell; they being hereby assured that every change in their torments will be for the worse.				"Taste this then: and we will give you increase of nought but torment."
37	31	78	But for the pious is prepared a place of bliss:					But, for the God-fearing is a blissful abode,
37	32	78	gardens planted with trees, and vineyards,					Enclosed gardens and vineyards;
37	33	78	and damsels with swelling breasts, of equal age with themselves,					And damsels with swelling breasts, their peers in age,
37	34	78	and a full cup.					And a full cup:
37	35	78	They shall hear no vain discourse there, nor any falsehood.					There shall they hear no vain discourse nor any falsehood:
37	36	78	This shall be their recompense from thy LORD; a gift fully sufficient:					A recompense from thy Lord–sufficing gift!–
37	37	78	from the LORD of heaven and earth, and of whatever is between them; the Merciful. The inhabitants of heaven or of earth shall not dare to demand audience of him:					Lord of the heavens and of the earth, and of all that between3 them lieth–the God of Mercy! But not a word shall they obtain from Him.	3 This phrase is of constant recurrence in the Talmud. Maimonides, Yad Hach. i. 3, makes it one of the positive commands of the Rabbins to believe "that there exists a first Being . . . and that all things existing, Heaven and Earth, and whatever is between them, exist only through the truth of his existence."
37	38	78	the day whereon the spirit Gabriel and the other angels shall stand in order, they shall not speak in behalf of themselves or others, except he only to whom the Merciful shall grant permission, and who shall say that which is right.		Selections from the Writings of the Báb (2 Excerpts from the Qayyúmu'l-Asmá, Chapter XXIV, within pp. 50-51) link			On the day whereon the Spirit4 and the Angels shall be ranged in order, they shall not speak: save he whom the God of Mercy shall permit, and who shall say that which is right.	4 Gabriel.
37	39	78	This is the infallible day. Whoso, therefore, willeth, let him return unto his LORD.					This is the sure day. Whoso then will, let him take the path of return to his Lord.
37	40	78	Verily we threaten you with a punishment nigh at hand:					Verily, we warn you of a chastisement close at hand:
37	41	78	the day whereon a man shall behold the good or evil deeds which his hands have sent before him; and the unbeliever shall say, Would to GOD I were dust!					The day on which a man shall see the deeds which his hands have sent before him; and when the unbeliever shall say, "Oh! would I were dust!"
35	0	79
35	0	79
35	0	79	CHAPTER LXXIX.					SURA LXXIX.1–THOSE WHO DRAG FORTH [XXXV.]	1 This Sura obviously consists of three portions, verses 1-14, 15-26, 27-46, of which the third is the latest in point of style, and the second, more detailed than is usual in the Suras of the early period, which allude to Jewish and other legend only in brief and vague terms. It may therefore be considered as one of the short and early Suras.
35	0	79	ENTITLED, THOSE WHO TEAR FORTH; REVEALED AT MECCA.					MECCA.–46 Verses
35	0	79	IN THE NAME OF THE MOST MERCIFUL GOD.					In the Name of God, the Compassionate, the Merciful
35	1	79	BY the angels who tear forth the souls of some with violence;					By those angels who DRAG FORTH souls with violence,
35	2	79	and by those who draw forth the souls of others with gentleness;g	g These are the angel of death and his assistants, who will take the souls of the wicked in a rough and cruel manner from the inmost part of their bodies, as a man drags up a thing from the bottom of the sea; but will take the souls of the good in a gentle and easy manner from their lips, as when a man draws a bucket of water at one pull.1 There are several other interpretations of this whole passage; some expounding all the five parts of the oath of the stars, others of the souls of men, others of the souls of warriors in particular, and others of war-horses: a detail of which, I apprehend, would rather tire than please. 1 Al Beidâwi.				And by those who with joyous release release them;
35	3	79	by those who glide swimmingly through the air with the commands of God;					By those who swim swimmingly along;
35	4	79	and those who precede and usher the righteous to paradise;					By those who are foremost with foremost speed;2	2 Or, By those angels which precede, i.e., the souls of the pious into Paradise. Or, are beforehand with the Satans and djinn in learning the decrees of God.
35	5	79	and those who subordinately govern the affairs of this world:					By those who conduct the affairs of the universe!
35	6	79	on a certain day, the disturbing blast of the trumpet shall disturb the universe;					One day, the disturbing trumpet-blast shall disturb it,
35	7	79	and the subsequent blast shall follow it.					Which the second blast shall follow:
35	8	79	On that day men's hearts shall tremble:					Men's hearts on that day shall quake:–
35	9	79	their looks shall be cast down.					Their looks be downcast.
35	10	79	The infidels say, Shall we surely be made to return whence we came?h	h i.e., Shall we be restored to our former condition?				The infidels will say, "Shall we indeed be restored as at first?
35	11	79	After we shall have become rotten bones, shall we be again raised to life?					What! when we have become rotten bones?"
35	12	79	They say, This then will be a return to loss.					"This then," say they, "will be a return to loss."
35	13	79	Verily it will be but one sounding of the trumpet,i	i viz., The second or third blast, according to different opinions.				Verily, it will be but a single blast,
35	14	79	and, behold, they shall appear alive on the face of the earth.k	k Or, they shall appear at the place of judgment. The original word al Sâhira is also one of the names of hell.				And lo! they are on the surface of the earth.
35	15	79	Hath not the story of Moses reached thee?					Hath the story of Moses reached thee?
35	16	79	When his LORD called unto him in the holy valley Towa,l	l See chapter 20, p. 234.				When his Lord called to him in Towa's holy vale:
35	17	79	saying, Go unto Pharaoh; for he is insolently wicked:					Go to Pharaoh, for he hath burst all bounds:
35	18	79	and say, Hast thou a desire to become just and holy;					And say, "Wouldest thou become just?
35	19	79	and I will direct thee unto thy LORD, that thou mayest fear to transgress.					Then I will guide thee to thy Lord that thou mayest fear him."
35	20	79	And he showed him the very great sign of the rod turned into a serpent:					And he showed him a great miracle,–
35	21	79	but he charged Moses with imposture, and rebelled against God.					But he treated him as an impostor, and rebelled;
35	22	79	Then he turned back hastily;					Then turned he his back all hastily,
35	23	79	and he assembled the magicians, and cried aloud,					And gathered an assembly and proclaimed,
35	24	79	saying, I am your supreme LORD.					And said, "I am your Lord supreme."
35	25	79	Wherefore GOD chastised him with the punishment of the life to come, and also of this present life.					So God visited on him the punishment of this life and of the other.
35	26	79	Verily herein is an example unto him who feareth to rebel.					Verily, herein is a lesson for him who hath the fear of God.
35	27	79	Are ye more difficult to create, or the heaven which God hath built?					Are ye the harder to create, or the heaven which he hath built?
35	28	79	He hath raised the height thereof, and hath perfectly formed the same:					He reared its height and fashioned it,
35	29	79	and he hath made the night thereof dark, and hath produced the light thereof.					And gave darkness to its night, and brought out its light,
35	30	79	After this, he stretched out the earth,m	m Which had been created before the heavens, but without expansion.1 1 Jallalo’ddin.				And afterwards stretched forth the earth,–
35	31	79	whence he caused to spring forth the water thereof, and the pasture thereof;					He brought forth from it its waters and its pastures;
35	32	79	and he established the mountains,					And set the mountains firm
35	33	79	for the use of yourselves, and of your cattle.					For you and your cattle to enjoy.
35	34	79	When the prevailing, the great day shall come,					But when the grand overthrow shall come,
35	35	79	on that day shall a man call to remembrance what he hath purposely done:					The day when a man shall reflect on the pains that he hath taken,
35	36	79	and hell shall be exposed to the view of the spectator.					And Hell shall be in full view of all who are looking on;
35	37	79	And whoso shall have transgressed,					Then, as for him who hath transgressed
35	38	79	and shall have chosen this present life;					And hath chosen this present life,
35	39	79	verily hell shall be his abode;					Verily, Hell–that shall be his dwelling-place:
35	40	79	but whoso shall have dreaded the appearing before his LORD, and shall have refrained his soul from lust,					But as to him who shall have feared the majesty of his Lord, and shall have refrained his soul from lust,
35	41	79	verily paradise shall be his abode.					Verily, Paradise–that shall be his dwelling-place.
35	42	79	They will ask thee concerning the last hour, when will be the fixed time thereof?					They will ask thee of "the Hour," when will be its fixed time?
35	43	79	By what means canst thou give any information of the same?					But what knowledge hast thou of it?
35	44	79	Unto thy LORD belongeth the knowledge of the period thereof:					Its period is known only to thy Lord;
35	45	79	and thou art only a warner, who fearest the same.					And thou art only charged with the warning of those who fear it.
35	46	79	The day whereon they shall see the same, it shall seem to them as though they had not tarried in the world longer than an evening, or a morning thereof.					On the day when they shall see it, it shall seem to them as though they had not tarried in the tomb, longer than its evening or its morn.
24	0	80
24	0	80
24	0	80	CHAPTER LXXX.					SURA LXXX.–HE FROWNED [XXIV.]
24	0	80	ENTITLED, HE FROWNED; REVEALED AT MECCA.					MECCA.–42 Verses
24	0	80	IN THE NAME OF THE MOST MERCIFUL GOD.					In the Name of God, the Compassionate, the Merciful
24	1	80	THE prophet frowned, and turned aside,					HE FROWNED, and he turned his back,1	1 We are told in the traditions, etc., that when engaged in converse with Walid, a chief man among the Koreisch, Muhammad was interrupted by the blind Abdallah Ibn Omm Maktûm, who asked to hear the Koran. The Prophet spoke very roughly to him at the time, but afterwards repented, and treated him ever after with the greatest respect. So much so, that he twice made him Governor of Medina.
24	2	80	because the blind man came unto him:n	n This passage was revealed on the following occasion. A certain blind man, named Abdallah Ebn Omm Mactûm, came and interrupted Mohammed while he was engaged in earnest discourse with some of the principal Koreish, whose conversion he had hopes of; but the prophet taking no notice of him, the blind man, not knowing he was otherwise busied, raised his voice, and said, O apostle of GOD, teach me some part of what GOD hath taught thee; but Mohammed, vexed at this interruption, frowned and turned away from him; for which he is here reprehended. After this, whenever the prophet saw Ebn Omm Mactûm, he showed him great respect, saying, The man is welcome, on whose account my LORD hath reprimanded me; and he made him twice governor of Medina.2 2 Idem al Beidâwi.				Because the blind man came to him!
24	3	80	and how dost thou know whether he shall peradventure be cleansed from his sins,					But what assured thee that he would not be cleansed by the Faith,
24	4	80	or whether he shall be admonished, and the admonition shall profit him?					Or be warned, and the warning profit him?
24	5	80	The man who is wealthy,					As to him who is wealthy–
24	6	80	thou receivest respectfully;					To him thou wast all attention:
24	7	80	whereas it is not to be charged on thee, that he is not cleansed:					Yet is it not thy concern if he be not cleansed:2	2 That is, if he does not embrace Islam, and so become pure from sin, thou wilt not be to blame; thou art simply charged with the delivery of a message of warning.
24	8	80	but him who cometh unto thee earnestly, seeking his salvation,					But as to him who cometh to thee in earnest,
24	9	80	and who feareth God,					And full of fears–
24	10	80	dost thou neglect.					Him dost thou neglect.
24	11	80	By no means shouldst thou act thus. Verily the Koran is an admonition					Nay! but it (the Koran) is a warning;
24	12	80	(and he who is willing retaineth the same;)					(And whoso is willing beareth it in mind)
24	13	80	written in volumes honourable,					Written on honoured pages,
24	14	80	exalted, and pure;					Exalted, purified,
24	15	80	by the hands of scribes honoured, and just.o	o Being transcribed from the preserved table, highly honoured in the sight of GOD, kept pure and uncorrupted from the hands of evil spirits, and touched only by the angels. Some understand hereby the books of the prophets, with which the Korân agrees in substance.1 1 Al Zamakh.				By the hands of Scribes, honoured, righteous.
24	16	80	May man be cursed! What hath seduced him to infidelity?					Cursed be man! What hath made him unbelieving?
24	17	80	Of what thing doth God create him?					Of what thing did God create him?
24	18	80	Of a drop of seed					Out of moist germs.3	3 Ex spermate.
24	19	80	doth he create him; and he formeth him with proportion;					He created him and fashioned him,
24	20	80	and then facilitateth his passage out of the womb:					Then made him an easy passage from the womb,
24	21	80	afterwards he causeth him to die, and layeth him in the grave;					Then causeth him to die and burieth him;
24	22	80	hereafter, when it shall please him, he shall raise him to life.					Then, when he pleaseth, will raise him again to life.
24	23	80	Assuredly, He hath not hitherto fully performed what God hath commanded him.					Aye! but man hath not yet fulfilled the bidding of his Lord.
24	24	80	Let man consider his food; in what manner it is provided.					Let man look at his food:
24	25	80	We pour down water by showers;					It was We who rained down the copious rains,
24	26	80	afterwards we cleave the earth in clefts,					Then cleft the earth with clefts,
24	27	80	and we cause corn to spring forth therein,					And caused the upgrowth of the grain,
24	28	80	and grapes, and clover,					And grapes and healing herbs,
24	29	80	and the olive, and the palm,					And the olive and the palm,
24	30	80	and gardens planted thick with trees,					And enclosed gardens thick with trees,
24	31	80	and fruits, and grass,					And fruits and herbage,
24	32	80	for the use of yourselves and of your cattle.					For the service of yourselves and of your cattle.
24	33	80	When the stunning sound of the trumpet shall be heard;					But when the stunning trumpet-blast shall arrive,4	4 Descriptions of the Day of Judgment now become very frequent. See Sura lxxxv. p. 42, and almost every Sura to the lv., after which they become gradually more historical.
24	34	80	on that day shall a man fly from his brother,			Shoghi Effendi in The Dawn-Breakers: man shall fly from his brother,	80:34-36 The Dawn-Breakers, Chapter XXIV, p. 567 link	On that day shall a man fly from his brother,
24	35	80	and his mother, and his father,			Shoghi Effendi in The Dawn-Breakers: and his mother and his father,	80:34-36 (cont.) The Dawn-Breakers, Chapter XXIV, p. 567 link	And his mother and his father,
24	36	80	and his wife, and his children.			Shoghi Effendi in The Dawn-Breakers: and his wife and his children	80:34-36 (cont.) The Dawn-Breakers, Chapter XXIV, p. 567 link	And his wife and his children;
24	37	80	Every man of them, on that day, shall have business of his own sufficient to employ his thoughts.					For every man of them on that day his own concerns shall be enough.
24	38	80	On that day the faces of some shall be bright,		Gems of Divine Mysteries, p. 54, paragraph 75 link	BWC: faces...that shine with the light of paradise.		There shall be faces on that day radiant,
24	39	80	laughing, and joyful:					Laughing and joyous:
24	40	80	and upon the faces of others, on that day, shall there be dust;		80:40-41 Gems of Divine Mysteries, p. 54, paragraph 75 link	BWC: faces...obscured with the dust of hell		And faces on that day with dust upon them:
24	41	80	darkness shall cover them.		80:40-41 (cont.) Gems of Divine Mysteries, p. 54, paragraph 75 link			Blackness shall cover them!
24	42	80	These are the unbelievers, the wicked.					These are the Infidels, the Impure.
32	0	81
32	0	81
32	0	81	CHAPTER LXXXI.					SURA LXXXI.–THE FOLDED UP [XXXII.]
32	0	81	ENTITLED, THE FOLDING UP; REVEALED AT MECCA.					MECCA.–29 Verses
32	0	81	IN THE NAME OF THE MOST MERCIFUL GOD.					In the Name of God, the Compassionate, the Merciful
32	1	81	WHEN the sun shall be folded up;p	p As a garment that is laid by.				WHEN the sun shall be FOLDED UP,1	1 Involutus fuerit tenebris. Mar. Or, thrown down.
32	2	81	and when the stars shall fall;					And when the stars shall fall,
32	3	81	and when the mountains shall be made to pass away;					And when the mountains shall be set in motion,
32	4	81	and when the camels ten months gone with young shall be neglected;q	q See the Prelim. Disc. Sect. IV. p. 64.				And when the she-camels shall be abandoned,
32	5	81	and when the wild beasts shall be gathered together;r	r See ibid. p. 64 and 67.				And when the wild beasts shall be gathered together,2	2 Thus Bab. Talm. Erchin, 3. "In the day to come (i.e., of judgment) all the beasts will assemble and come, etc."
32	6	81	and when the seas shall boil;s	s See ibid. p. 64.	Tablets of Bahá’u’lláh Revelaed after the Kitáb-i-Aqdas (Tarazát (Ornaments), within pp. 31-44) link	BWC: And when the seas shall boil...		And when the seas shall boil,
32	7	81	and when the souls shall be joined again to their bodies;					And when souls shall be paired with their bodies,
32	8	81	and when the girl who hath been buried alive shall be asked					And when the female child that had been buried alive shall be asked
32	9	81	for what crime she was put to death;t	t For it was customary among the ancient Arabs to bury their daughters alive as soon as they were born; for fear they should be impoverished by providing for them, or should suffer disgrace on their account. See chapter 16, p. 199.				For what crime she was put to death,3	3 See Sura xvi. 61; xvii. 33.
32	10	81	and when the books shall be laid open;		Tablets of Bahá’u’lláh Revelaed after the Kitáb-i-Aqdas (Tarazát (Ornaments), within pp. 31-44) link	BWC: And when the Scriptures shall be unrolled.		And when the leaves of the Book shall be unrolled,
32	11	81	and when the heaven shall be removed;u	u Or plucked away from its place, as the skin is plucked off from a camel which is flaying; for that is the proper signification of the verb here used. Marracci fancies the passage alludes to that in the Psalms,2 where, according to the versions of the Septuagint and the Vulgate, GOD is said to have stretched out the heaven like a skin. 2 Psalm civ. 2.				And when the Heaven shall be stripped away,4	4 Like a skin from an animal when flayed. The idea is perhaps borrowed from the Sept. V. of Psalm civ. 2. Vulg. sicut pellem.
32	12	81	and when hell shall burn fiercely;					And when Hell shall be made to blaze,
32	13	81	and when paradise shall be brought near;					And when Paradise shall be brought near,
32	14	81	every soul shall know what it hath wrought.					Every soul shall know what it hath produced.
32	15	81	Verily I swearx by the stars which are retrograde,	x Or, I will not swear, &c. See chapter 56, p. 398, note m.				It needs not that I swear by the stars5 of retrograde motions	5 Mercury, Venus, Jupiter, Mars, Saturn.
32	16	81	which move swiftly, and which hide themselves;y	y Some understand hereby the stars in general, but the more exact commentators, five of the planets, viz., the two which accompany the sun, and the three superior planets; which have both a retrograde and a direct motion, and hide themselves in the rays of the sun, or when they set.				Which move swiftly and hide themselves away,
32	17	81	and by the night, when it cometh on;					And by the night when it cometh darkening on,
32	18	81	and by the morning, when it appeareth;					And by the dawn when it brighteneth,
32	19	81	these these are the words of an honourable messenger,z	z i.e., Gabriel.				That this is the word of an illustrious Messenger,6	6 Gabriel; of the meaning of whose name the next verse is probably a paraphrase.
32	20	81	endued with strength, of established dignity in the sight of the possessor of the throne,					Endued with power, having influence with the Lord of the Throne,
32	21	81	obeyed by the angels under his authority, and faithful:					Obeyed there by Angels, faithful to his trust,
32	22	81	and your companion Mohammed is not distracted.					And your compatriot is not one possessed by djinn;
32	23	81	He had already seen him in the clear horizon:a	a See chapter 53, p. 389.				For he saw him in the clear horizon:7	7 Sura 1iii. 7.
32	24	81	and he suspected notb the secrets revealed unto him.	b Some copies, by a change of one letter only, instead of dhanînin, read danînin; and then the words should be rendered, He is not tenacious of, or grudges not to communicate to you, the secret revelations which he has received.				Nor doth he grapple with heaven's secrets,8	8 Like a mere Kahin, or soothsayer.
32	25	81	Neither are these the words of an accursed devil.c	c Who has overheard, by stealth, the discourse of the angels. The verse is an answer to a calumny of the infidels, who said the Korân was only a piece of divination, or magic; for the Arabs suppose the soothsayer, or magician, receives his intelligence from those evil spirits, who are continually listening to learn what they can from the inhabitants of heaven.				Nor doth he teach the doctrine of a cursed9 Satan.	9 Lit. stoned. Sura iii. 31. This vision or hallucination is one of the few clearly stated miracles, to which Muhammad appeals in the Koran. According to the tradition of Ibn-Abbas in Waquidi he was preserved by it from committing suicide by throwing himself down from Mount Hira, and that after it, God cheered him and strengthened his heart, and one revelation speedily followed another.
32	26	81	Whither, therefore, are you going?					Whither then are ye going?
32	27	81	This is no other than an admonition unto all creatures;					Verily, this is no other than a warning to all creatures;
32	28	81	unto him among you who shall be willing to walk uprightly:					To him among you who willeth to walk in a straight path:
32	29	81	but ye shall not will, unless GOD willeth, the LORD of all creatures.					But will it ye shall not, unless as God willeth it,10 the Lord of the worlds.	10 Comp. the doctrine of predestination in Sura 1xxvi. v. 25 to end.
31	0	82
31	0	82
31	0	82	CHAPTER LXXXII.					SURA LXXXII.–THE CLEAVING [XXXI.]
31	0	82	ENTITLED, THE CLEAVING IN SUNDER; REVEALED AT MECCA.					MECCA.–19 Verses
31	0	82	IN THE NAME OF THE MOST MERCIFUL GOD.					In the Name of God, the Compassionate, the Merciful
31	1	82	WHEN the heaven shall be cloven in sunder;		Kitáb-i-Íqán, part I, paragraph 46, p. 44 link	When the heaven shall be cloven asunder.		WHEN the Heaven shall CLEAVE asunder,
31	2	82	and when the stars shall be scattered;					And when the stars shall disperse,
31	3	82	and when the seas shall be suffered to join their waters;					And when the seas1 shall be commingled,	1 Salt water and fresh water.
31	4	82	and when the graves shall be turned upside down:					And when the graves shall be turned upside down,
31	5	82	every soul shall know what it hath committed, and what it hath omitted.					Each soul shall recognise its earliest and its latest actions.
31	6	82	O man, what hath seduced thee against thy gracious LORD,					O man! what hath misled thee against thy generous Lord,
31	7	82	who hath created thee, and put thee together, and rightly disposed thee?					Who hath created thee and moulded thee and shaped thee aright?
31	8	82	In what form he pleased hath he fashioned thee.					In the form which pleased Him hath He fashioned thee.
31	9	82	Assuredly. But ye deny the last judgment as a falsehood.					Even so; but ye treat the Judgment as a lie.
31	10	82	Verily there are appointed over you guardian angels,d	d See chapter 50, p. 384, and the Prelim. Disc. Sect. IV. p. 56.				Yet truly there are guardians over you–
31	11	82	honourable in the sight of God, writing down your actions;					Illustrious recorders–
31	12	82	who know that which ye do.					Cognisant of your actions.
31	13	82	The just shall surely be in a place of delight:					Surely amid delights shall the righteous dwell,
31	14	82	but the wicked shall surely be in hell;					But verily the impure in Hell-fire:
31	15	82	they shall be cast therein to be turned, on the day of judgment,					They shall be burned at it on the day of doom,
31	16	82	and they shall not be absent therefrom forever.					And they shall not be able to hide themselves from it.
31	17	82	What shall cause thee to understand what the day of judgment is?					Who shall teach thee what the day of doom is?
31	18	82	Again, What shall cause thee to understand what the day of judgment is?					Once more. Who shall teach thee what the day of doom is?
31	19	82	It is a day whereon one soul shall not be able to obtain anything in behalf of another soul: and the command, on that day, shall be GOD'S.					It is a day when one soul shall be powerless for another soul: all sovereignty on that day shall be with God.
41	0	83
41	0	83
41	0	83	CHAPTER LXXXIII.					SURA LXXXIII.–THOSE WHO STINT [XLI.]
41	0	83	ENTITLED, THOSE WHO GIVE SHORT MEASURE OR WEIGHT; REVEALED AT MECCA.					MECCA.–36 Verses
41	0	83	IN THE NAME OF THE MOST MERCIFUL GOD.					In the Name of God, the Compassionate, the Merciful
41	1	83	WOE be unto those who give short measure or weight:					Woe to those who STINT the measure:
41	2	83	who, when they receive by measure from other men, take the full;					Who when they take by measure from others, exact the full;
41	3	83	but when they measure unto them, or weigh unto them, defraud!					But when they mete to them or weigh to them, minish–
41	4	83	Do not these think they shall be raised again,					What! have they no thought that they shall be raised again
41	5	83	at the great day,					For the great day?
41	6	83	the day whereon mankind shall stand before the LORD of all creatures?		Tablets of Bahá’u’lláh Revelaed after the Kitáb-i-Aqdas (Tablet of Ishráqát, within pp. 99-134) link Gems of Divine Mysteries, p. 22, paragraph 27 link	BWC: The Day when mankind shall stand before the Lord of the worlds. BWC: the day when mankind shall stand before the Lord of the worlds		The day when mankind shall stand before the Lord of the worlds.
41	7	83	By no means. Verily the register of the actions of the wicked is surely in Sejjîn.e	e Is the name of the general register, wherein the actions of all the wicked, both men and genii, are distinctly entered. Sejn signifies a prison; and this book, as some think, derives its name from thence, because it will occasion those whose deeds are there recorded to be imprisoned in hell. Sejjin, or Sajin, is also the name of the dungeon beneath the seventh earth, the residence of Eblis and his host, where, it is supposed by some, that this book is kept, and where the souls of the wicked will be detained till the resurrection.1 If the latter explication be admitted, the words, And what shall make thee to understand what Sejjin is? should be enclosed within a parenthesis. 1 Jallalo’ddin, al Beidâwi. See the Prelim. Disc. Sect. IV. p. 61.				Yes! the register of the wicked is in Sidjin.1	1 Sidjin is a prison in Hell which gives its name to the register of actions there kept, as Illiyoun, a name of the lofty apartments of Paradise, is transferred to the register of the righteous.
41	8	83	And what shall make thee to understand what Sejjîn is?					And who shall make thee understand what Sidjin is?
41	9	83	It is a book distinctly written.					It is a book distinctly written.
41	10	83	Woe be on that day, unto those who accused the prophets of imposture;					Woe, on that day, to those who treated our signs as lies,
41	11	83	who denied the day of judgment as a falsehood!					Who treated the day of judgment as a lie!
41	12	83	And none denieth the same as a falsehood, except every unjust and flagitious person:					None treat it as a lie, save the transgressor, the criminal,
41	13	83	who, when our signs are rehearsed unto him, saith, They are fables of the ancients.					Who, when our signs are rehearsed to him, saith, "Tales of the Ancients!"
41	14	83	By no means: but rather their lusts have cast a veil over their hearts.					Yes; but their own works have got the mastery over their hearts.
41	15	83	By no means. Verily they shall be shut out from their LORD on that day;					Yes; they shall be shut out as by a veil from their Lord on that day;
41	16	83	and they shall be sent into hell to be burned:					Then shall they be burned in Hell-fire:
41	17	83	then shall it be said unto them by the infernal guards, This is what ye denied as a falsehood.					Then shall it be said to them, "This is what ye deemed a lie."
41	18	83	Assuredly. But the register of the actions of the righteous is Illiyyûn:f	f The word is a plural, and signifies high places. Some say it is the general register wherein the actions of the righteous, whether angels, men, or genii, are distinctly recorded. Others will have it to be a place in the seventh heaven, under the throne of GOD, where this book is kept, and where the souls of the just, as many think, will remain till the last day.2 If we prefer the latter opinion, the words, And what shall make thee to understand what Illiyyûn is? should likewise be enclosed in a parenthesis. 2 Jallalo’ddin. See the Prelim. Disc. ubi sup.				Even so. But the register of the righteous is in Illiyoun.
41	19	83	and what shall cause thee to understand what Illiyyun is?					And who shall make thee understand what Illiyoun is?
41	20	83	It is a book distinctly written:					A book distinctly written;
41	21	83	those who approach near unto God are witnesses thereto.g	g Or, are present with, and keep the same.				The angels who draw nigh unto God attest it.
41	22	83	Verily the righteous shall dwell among delights:					Surely, among delights shall the righteous dwell!
41	23	83	seated on couches they shall behold objects of pleasure;					Seated on bridal couches they will gaze around;
41	24	83	thou shalt see in their faces the brightness of joy.		Gems of Divine Mysteries, p. 54, paragraph 75 link	BWC: faces... that shine with the light of paradise		Thou shalt mark in their faces the brightness of delight;
41	25	83	They shall be given to drink of pure wine, sealed;		83:25-26 Selections from the Writings of the Báb (2 Excerpts from the Qayyúmu'l-Asmá, Chapter XXIV, within pp. 50-51) link			Choice sealed wine shall be given them to quaff,
41	26	83	the seal whereof shall be musk:h and to this let those aspire, who aspire to happiness:	h i.e., The vessels containing the same shall be sealed with musk, instead of clay. Some understand by the seal of this wine its farewell, or the flavour it will leave in the mouth after it is drank.	83:25-26 (cont.) Selections from the Writings of the Báb (2 Excerpts from the Qayyúmu'l-Asmá, Chapter XXIV, within pp. 50-51) link			The seal of musk. For this let those pant who pant for bliss–
41	27	83	and the water mixed therewith shall be of Tasnîm,i	i Is the name of a fountain in paradise, so called from its being conveyed to the highest apartments.				Mingled therewith shall be the waters of Tasnim–2	2 Derived from the root sanima, to be high: this water being conveyed to the highest apartments in the Pavilions of Paradise.
41	28	83	a fountain whereof those shall drink who approach near unto the divine presence.k	k For they shall drink the water of Tasnîm pure and unmixed, being continually and wholly employed in the contemplation of GOD; but the other inhabitants of paradise shall drink it mixed with their wine.3 3 Al Beidâwi.	The Seven Valleys (Valley of Unity, within pp. 17-29) link	MG: A fount whereof the near unto God shall drink....		Fount whereof they who draw nigh to God shall drink.
41	29	83	They who act wickedly laugh the true believers to scorn:					The sinners indeed laugh the faithful to scorn:
41	30	83	and when they pass by them, they wink at one another:					And when they pass by them they wink at one another,–
41	31	83	and when they turn aside to their people, they turn aside making scurrilous jests;					And when they return to their own people, they return jesting,
41	32	83	and when they see them, they say, Verily these are mistaken men.					And when they see them they say, "These are the erring ones."
41	33	83	But they are not sent to be keepers over them.l	l i.e., The infidels are not commissioned by GOD to call the believers to account, or to judge of their actions.				And yet they have no mission to be their guardians.
41	34	83	Wherefore one day the true believers, in their turn, shall laugh the infidels to scorn:m	m When they shall see them ignominiously driven into hell. It is also said, that a door shall be shown the damned, opening into paradise, and they shall be bidden to go in; but when they come near the door it shall be suddenly shut, and the believers within shall laugh at them.1 1 Idem.				Therefore, on that day the faithful shall laugh the infidels to scorn,
41	35	83	lying on couches they shall look down upon them in hell.					As reclining on bridal couches they behold them.
41	36	83	Shall not the infidels be rewarded for that which they have done?					Shall not the infidels be recompensed according to their works?
33	0	84
33	0	84
33	0	84	CHAPTER LXXXIV.					SURA LXXXIV.–THE SPLITTING ASUNDER [XXXIII.]
33	0	84	ENTITLED, THE RENDING IN SUNDER; REVEALED AT MECCA.n	n There are some who take this chapter to have been revealed at Medina.				MECCA.–25 Verses
33	0	84	IN THE NAME OF THE MOST MERCIFUL GOD.					In the Name of God, the Compassionate, the Merciful
33	1	84	WHEN the heaven shall be rent in sunder,					WHEN the Heaven shall have SPLIT ASUNDER
33	2	84	and shall obey its LORD, and shall be capable thereof;					And duteously obeyed its Lord;1	1 Lit. and obeyed its Lord, and shall be worthy, or capable, i.e., of obedience.
33	3	84	and when the earth shall be stretched out,o	o Like a skin; every mountain and hill being levelled.				And when Earth shall have been stretched out as a plain,
33	4	84	and shall cast forth that which is therein,p and shall remain empty,	p As the treasures hidden in its bowels, and the dead bodies which lie in their graves.				And shall have cast forth what was in her and become empty,
33	5	84	and shall obey its LORD, and shall be capable thereof:					And duteously obeyed its Lord;
33	6	84	O man, verily laboring thou laborest to meet thy LORD, and thou shalt meet him.q	q Or, and thou shalt meet thy labour; whether thy works be good, or whether they be evil				Then verily, O man, who desirest to reach thy Lord, shalt thou meet him.
33	7	84	And he who shall have his book given into his right hand					And he into whose right hand his Book shall be given,
33	8	84	shall be called to an easy account,					Shall be reckoned with in an easy reckoning,
33	9	84	and shall turn unto his familyr with joy:	r i.e., His relations or friends who are true believers; or rather, to his wives and servants, of the damsels and youths of paradise, who wait to receive him.2 2 Idem.				And shall turn, rejoicing, to his kindred.
33	10	84	but he who shall have his book given him behind his back,s	s That is, into his left hand; for the wicked will have that hand bound behind their back, and their right hand to their neck.				But he whose Book shall be given him behind his back2	2 That is, into his left hand. The Muhammadans believe that the right hand of the damned will be chained to the neck; the left chained behind the back.
33	11	84	shall invoke destruction to fall upon him,					Shall invoke destruction:
33	12	84	and he shall be sent into hell to be burned;					But in the fire shall he burn,
33	13	84	because he rejoiced insolently amidst his family on earth.					For that he lived joyously among his kindred,
33	14	84	Verily he thought he should never return unto God:					Without a thought that he should return to God.
33	15	84	yea verily, but his LORD beheld him.					Yea, but his Lord beheld him.
33	16	84	Wherefore I sweart by the redness of the sky after sunset,	t Or, I will not swear. See chapter 56, p. 398, note m.				It needs not therefore that I swear by the sunset redness,
33	17	84	and by the night, and the animals which it driveth together,					And by the night and its gatherings,
33	18	84	and by the moon when she is in the full;					And by the moon when at her full,
33	19	84	ye shall surely be transferred successively from state to state.u	u i.e., From the state of the living, to that of the dead; and from the state of the dead, to a new state of life in another world.				That from state to state shall ye be surely carried onward.3	3 From Life to Death, from the Grave to Resurrection, thence to Paradise.
33	20	84	What aileth them, therefore, that they believe not the resurrection;					What then hath come to them that they believe not?
33	21	84	and that, when the Koran is read unto them, they worship not?x	x Or, humble not themselves.				And that when the Koran is recited to them they adore not?
33	22	84	Yea: the unbelievers accuse the same of imposture:					Yea, the unbelievers treat it as a lie.
33	23	84	but GOD well knoweth the malice which they keep hidden in their breasts.					But God knoweth their secret hatreds:
33	24	84	Wherefore denounce unto them a grievous punishment,					Let their only tidings4 be those of painful punishment;	4 The expression is ironical. See Freyt. on the word. Lit. tell them glad tidings.
33	25	84	except those who believe and do good works: for them is prepared a never-failing reward.					Save to those who believe and do the things that be right. An unfailing recompense shall be theirs.
28	0	85
28	0	85
28	0	85	CHAPTER LXXXV.					SURA LXXXV.–THE STARRY [XXVIII.]
28	0	85	ENTITLED, THE CELESTIAL SIGNS; REVEALED AT MECCA.					MECCA.–22 Verses
28	0	85	IN THE NAME OF THE MOST MERCIFUL GOD.					In the Name of God, the Compassionate, the Merciful
28	1	85	BY the heaven adorned with signs;y	y The original word properly signifies towers, which some interpret of real towers,1 wherein it is supposed the angels keep guard;2 and others, of the stars of the first magnitude: but the generality of expositors understand thereby the twelve signs of the zodiac, wherein the planets make their several stations.3 1 Yahya. 2 See cap. 15, p. 191. 3 Jallal., al Beidâwi, Yahya.				BY the star-bespangled Heaven!1	1 Lit. By the Heaven furnished with towers, where the angels keep watch; also, the signs of the Zodiac: this is the usual interpretation. See Sura xv. 15.
28	2	85	by the promised day of judgment;					By the promised Day!
28	3	85	by the witness, and the witnessed;z	z The meaning of these words is very uncertain, and the explications of the commentators consequently vary. One thinks the witness to be Mohammed, and that which is borne witness of, to be the resurrection, or the professors of the Mohammedan faith; or else that these latter are the witness, and the professors of every other religion, those who will be witnessed against by them. Another supposes the witness to be the guardian angel, and his charge the person witnessed against. Another expounds the words of the day of Arafat, the 9th of Dhu’lhajja, and of the day of slaying the victims, which is the day following, or else of Friday, the day of the weekly assembling of the Mohammedans at their mosques, and of the people who are assembled on those days, &c.4 4 Idem.				By the witness and the witnessed!2	2 That is, by Muhammad and by Islam; or, angels and men. See, however, v. 7.
28	4	85	cursed were the contrivers of the pit,a	a Literally, the lords of the pit. These were the ministers of the persecution raised by Dhu Nowâs, king of Yaman, who was of the Jewish religion, against the inhabitants of Najrân; for they having embraced Christianity (at that time the true religion, by the confession of Mohammed himself), the bigoted tyrant commanded all those who would not renounce their faith to be cast into a pit, or trench, filled with fire, and there burnt to ashes.5 Others, however, tell the story with different circumstances.6 5 Idem. Vide Poc. Spec. p. 62; Ecchellens. Hist. Arab. part i. c. 10; and Prid. Life of Mah. p. 61. 6 Vide D’Herbel. Bibl. Orient. Art. Abou Navas.				Cursed the masters of the trench3	3 Prepared by Dhu Nowas, King of Yemen, A.D. 523, for the Christians. See Gibbon's Decline and Fall, chap. xii. towards the end. Pocock Sp. Hist. Ar. p. 62. And thus the comm. generally. But Geiger (p. 192) and Nöldeke (p. 77 n.) understand the passage of Dan. iii. But it should be borne in mind that the Suras of this early period contain very little allusion to Jewish or Christian legends.
28	5	85	of fire supplied with fuel;					Of the fuel-fed fire,
28	6	85	when they sat around the same,					When they sat around it
28	7	85	and were witnesses of what they did against the true believers:b	b Or, as some choose to understand the words, And shall be witnesses against themselves, at the day of judgment, of their unjust treatment of the true believers.				Witnesses of what they inflicted on the believers!
28	8	85	and they afflicted them for no other reason, but because they believed in the mighty, the glorious GOD,					Nor did they torment them but for their faith in God, the Mighty, the Praiseworthy:4	4 Verses 8-11 wear the appearance of a late insertion, on account of their length, which is a characteristic of the more advanced period. Observe also the change in the rhymes.
28	9	85	unto whom belongeth the kingdom of heaven and earth: and GOD is witness of all things.					His the kingdom of the Heavens and of the Earth; and God is the witness of everything.
28	10	85	Verily for those who persecute the true believers of either sex, and afterwards repent not, is prepared the torment of hell; and they shall suffer the pain of burning.c	c Which pain, it is said, the persecutors of the Christian martyrs above mentioned felt in this life; the fire bursting forth upon them from the pit, and consuming them.7 7 Al Beidâwi, Yahya.				Verily, those who vexed the believers, men and women, and repented not, doth the torment of Hell, and the torment of the burning, await.
28	11	85	But for those who believe, and do that which is right, are destined gardens beneath which rivers flow: this shall be great felicity.					But for those who shall have believed and done the things that be right, are the Gardens beneath whose shades the rivers flow. This the immense bliss!
28	12	85	Verily the vengeance of thy LORD is severe.					Verily, right terrible will be thy Lord's vengeance!
28	13	85	He createth, and he restoreth to life:					He it is who produceth all things, and causeth them to return;
28	14	85	he is inclined to forgive, and gracious;					And is He the Indulgent, the Loving;
28	15	85	the possessor of the glorious throne,					Possessor of the Glorious throne;
28	16	85	who effecteth that which he pleaseth.					Worker of that he willeth.
28	17	85	Hath not the story of the hosts					Hath not the story reached thee of the hosts
28	18	85	of Pharaohd and of Thamude reached thee?	d See chapter 7, p. 115, &c. e See ibid. p. 111, &c.				Of Pharaoh and Themoud?
28	19	85	Yet the unbelievers cease not to accuse the divine revelations of falsehood:					Nay! the infields are all for denial:
28	20	85	but GOD encompasseth them behind, that they cannot escape.					But God surroundeth them from behind.
28	21	85	Verily that which they reject is a glorious Koran;					Yet it is a glorious Koran,
28	22	85	the original whereof is written in a table kept in heaven.f	f And preserved from the least change or corruption. See the Prelim. Disc. Sect. III. p. 50, and Sect. IV. p. 58.				Written on the preserved Table.
22	0	86
22	0	86
22	0	86	CHAPTER LXXXVI.					SURA LXXXVI. THE NIGHT-COMER [XXII.]
22	0	86	ENTITLED, THE STAR WHICH APPEARED BY NIGHT; REVEALED AT MECCA.					MECCA. 17 Verses
22	0	86	IN THE NAME OF THE MOST MERCIFUL GOD.					In the Name of God, the Compassionate, the Merciful
22	1	86	BY the heaven, and that which appeareth by night:					BY the heaven, and by the NIGHT-COMER!
22	2	86	but what shall cause thee to understand what that which appeareth by night is?					But who shall teach thee what the night-comer is?
22	3	86	it is the star of piercing brightness:g	g Some take the words to signify any bright star, without restriction; but others think some particular star or stars to be thereby intended; which one supposes to be the morning star (peculiarly called al Târek, or the appearing by nights), another Saturn (that planet being by the Arabs surnamed al Thakeb, or the piercing, as it was by the Greeks, Phoenon, or the shining), and a third, the Pleiades.				'Tis the star of piercing radiance.
22	4	86	every soul hath a guardian set over it.					Over every soul is set a guardian.
22	5	86	Let a man consider, therefore, of what he is created.					Let man then reflect out of what he was created.
22	6	86	He is created of seed poured forth,					He was created of the poured-forth germs,
22	7	86	issuing from the loins, and the breastbones.h	h i.e., From the loins of the man, and the breast-bones of the woman.1 1 Al Beidâwi, Yahya				Which issue from the loins and breastbones:
22	8	86	Verily God is able to restore him to life,					Well able then is God to restore him to life,–
22	9	86	the day whereon all secret thoughts and actions shall be examined into;			Shoghi Effendi in The Dawn-Breakers: [the day when] all secrets shall be searched out.	The Dawn-Breakers, Chapter XXIV, p. 551 link	On the day when all secrets shall be searched out,
22	10	86	and he shall have no power to defend himself, nor any protector.					And he shall have no other might or helper.
22	11	86	By the heaven which returneth the rain;i	i Or, as some expound it, Which performeth its periodic motion, returning to the point from whence it began the same. The words seem designed to express the alternate returns of the different seasons of the year.				I swear by the heaven which accomplisheth its cycle,
22	12	86	and by the earth which openeth to let forth vegetables and springs:					And by the earth which openeth her bosom,
22	13	86	verily this is a discourse distinguishing good from evil:					That this Koran is a discriminating discourse,
22	14	86	and it is not composed with lightness.					And that it is not frivolous.
22	15	86	Verily the infidels are laying a plot to frustrate my designs:					They plot a plot against thee,
22	16	86	but I will lay a plot for their ruin.					And I will plot a plot against them.
22	17	86	Wherefore, O prophet, bear with the unbelievers: let them alone a while.					Deal calmly therefore with the infidels; leave them awhile alone.
25	0	87
25	0	87
25	0	87	CHAPTER LXXXVII.					SURA LXXXVII.–THE MOST HIGH [XXV.]
25	0	87	ENTITLED, THE MOST HIGH;k REVEALED AT MECCA.	k Some take the first word of this chapter, viz., Praise, for its title.				MECCA.–19 Verses
25	0	87	IN THE NAME OF THE MOST MERCIFUL GOD.					In the Name of God, the Compassionate, the Merciful
25	1	87	PRAISE the name of thy LORD, the most high;					PRAISE the name of thy Lord THE MOST HIGH,
25	2	87	who hath created, and completely formed his creatures:					Who hath created and balanced all things,
25	3	87	and who determineth them to various ends,l and directeth them to attain the same;m	l Determining their various species, properties, ways of life, &c.1 1 Al Beidâwi. m Guiding the rational by their reason and also by revelation, and the irrational by instinct, &c.2 2 Idem.				Who hath fixed their destinies and guideth them,
25	4	87	and who produceth the pasture for cattle,					Who bringeth forth the pasture,
25	5	87	and afterwards rendereth the same dry stubble of a dusky hue.					And reduceth it to dusky stubble.
25	6	87	We will enable thee to rehearse our revelations;n and thou shalt not forget any part thereof,	n See chapter 75, p. 431.				We will teach thee to recite the Koran, nor aught shalt thou forget,
25	7	87	except what GOD shall please;o for he knoweth that which is manifest, and that which is hidden.	o i.e., Except such revelations as GOD shall think fit to abrogate and blot out of thy memory. See chapter 2, p. 13, and chapter 75, p. 431.				Save what God pleaseth; for he knoweth alike things manifest and hidden;
25	8	87	And we will facilitate unto thee the most easy way.p	p To retain the relations communicated to thee by Gabriel; or, as some understand the words, We will dispose thee to the profession and strict observance of the most easy religion, that is, of Islâm.				And we will make easy to thee our easy ways.
25	9	87	Wherefore admonish thy people, if thy admonition shall be profitable unto them.					Warn, therefore, for the warning is profitable:
25	10	87	Whoso feareth God, he will be admonished:					He that feareth God will receive the warning,–
25	11	87	but the most wretched unbeliever will turn away therefrom;					And the most reprobate only will turn aside from it,
25	12	87	who shall be cast to be broiled in the greater fire of hell,					Who shall be exposed to the terrible fire,
25	13	87	wherein he shall not die, neither shall he live.					In which he shall not die, and shall not live.
25	14	87	Now hath he attained felicity, who is purified by faith,					Happy he who is purified by Islam,
25	15	87	and who remembereth the name of his LORD, and prayeth.					And who remembereth the name of his Lord and prayeth.
25	16	87	But ye prefer this present life:					But ye prefer this present life,
25	17	87	yet the life to come is better, and more durable.					Though the life to come is better and more enduring.
25	18	87	Verily this is written in the ancient books,					This truly is in the Books of old,
25	19	87	the books of Abraham and Moses.					The Books of Abraham1 and Moses.	1 Thus the Rabbins attribute the Book Jezirah to Abraham. See Fabr. Cod. Apoc. V. T. p. 349.
38	0	88
38	0	88
38	0	88	CHAPTER LXXXVIII.					SURA LXXXVIII.–THE OVERSHADOWING [XXXVIII.]
38	0	88	ENTITLED, THE OVERWHELMING;q REVEALED AT MECCA.	q That is a name, or epithet, of the last day; because it will suddenly overwhelm all creatures with fear and astonishment. It is also a name, or epithet, of hell fire.				MECCA.–26 Verses
38	0	88	IN THE NAME OF THE MOST MERCIFUL GOD.					In the Name of God, the Compassionate, the Merciful
38	1	88	HATH the news of the overwhelming day of judgment reached thee?					Hath the tidings of the day that shall OVERSHADOW, reached thee?
38	2	88	The countenances of some, on that day, shall be cast down;					Downcast on that day shall be the countenances of some,
38	3	88	labouring and toiling:r	r i.e., Dragging their chains, and labouring through hell fire, as camels labour through mud, &c. Or, Employing and fatiguing themselves in what shall not avail them.3 3 Idem.				Travailing and worn,
38	4	88	they shall be cast into scorching fire to be broiled:					Burnt at the scorching fire,
38	5	88	they shall be given to drink of a boiling fountain:					Made to drink from a fountain fiercely boiling.
38	6	88	they shall have no food, but of dry thorns and thistles:s	s Such as the camels eat when green and tender. Some take the original word al Darí for the name of a thorny tree.				No food shall they have but the fruit of Darih,1	1 The name of a bitter, thorny shrub.
38	7	88	which shall not fatten, neither shall they satisfy hunger.					Which shall not fatten, nor appease their hunger.
38	8	88	But the countenances of others, on that day, shall be joyful;					Joyous too, on that day, the countenances of others,
38	9	88	well pleased with their past endeavor:					Well pleased with their labours past,
38	10	88	they shall be placed in a lofty garden,					In a lofty garden:
38	11	88	wherein thou shalt hear no vain discourse:					No vain discourse shalt thou hear therein:
38	12	88	therein shall be a running fountain;					Therein shall be a gushing fountain,
38	13	88	therein shall be raised beds,					Therein shall be raised couches,
38	14	88	and goblets placed before them,					And goblets ready placed,
38	15	88	and cushions laid in order,					And cushions laid in order,
38	16	88	and carpets ready spread.					And carpets spread forth.
38	17	88	Do they not consider the camels,t how they are created;	t These animals are of such use, or rather necessity, in the east, that the creation of a species so wonderfully adapted to those countries is a very proper instance, to an Arabian, of the power and wisdom of GOD. Some, however, think the clouds (which the original word ibl also signifies) are here intended; the heaven being mentioned immediately after.				Can they not look up to the clouds, how they are created;
38	18	88	and the heaven, how it is raised;					And to the heaven how it is upraised;
38	19	88	and the mountains, how they are fixed;					And to the mountains how they are rooted;
38	20	88	and the earth, how it is extended?					And to the earth how it is outspread?
38	21	88	Wherefore warn thy people; for thou art a warner only:					Warn thou then; for thou art a warner only:
38	22	88	thou art not impowered to act with authority over them.					Thou hast no authority over them:
38	23	88	But whoever shall turn back,u and disbelieve,	u Or, Except him who shall turn back, and be an infidel: and GOD shall also punish him &c. By which exception some suppose that power is here given to Mohammed to chastise obstinate infidels and apostates.				But whoever shall turn back and disbelieve,
38	24	88	GOD shall punish him with the greater punishment of the life to come.					God shall punish him with the greater punishment.
38	25	88	Verily unto us shall they return:					Verily to Us shall they return;
38	26	88	then shall it be our part to bring them to account.					Then shall it be Our's to reckon with them.
39	0	89
39	0	89
39	0	89	CHAPTER LXXXIX.					SURA LXXXIX.–THE DAYBREAK [XXXIX.]
39	0	89	ENTITLED, THE DAYBREAK; REVEALED AT MECCA.x	x Some are of opinion this chapter was revealed at Medina.				MECCA.–30 Verses
39	0	89	IN THE NAME OF THE MOST MERCIFUL GOD.					In the Name of God, the Compassionate, the Merciful
39	1	89	BY the daybreak, and ten nights;y	y That is, the ten nights of Dhu’lhajja, or the 10th of that month (whence some understand the daybreak mentioned just before, of the morning of that day, or of the preceding); or the nights of the 10th of Moharram; or, as others rather think, the 10th, 11th, and 12th of Dhu’lhajja; all which are days peculiarly sacred among the Mohammedans.				By the DAYBREAK and ten nights.1	1 Of the sacred month Dhu'lhajja.
39	2	89	by that which is double, and that which is single;z	z These words are variously interpreted. Some understand thereby all things in general; some, all created beings (which are said to have been created by pairs, or of two kinds),1 and the Creator, who is single; some, of the primum mobile, and the other orbs; some, of the constellations and the planets; some, of the nights before mentioned, taken either together or singly; and some, of the day of slaying the victims (the 10th of Dhu’lhajja), and of the day of Arafat, which is the day before, &c.2 1 See cap. 51, p. 387. 2 Al Zamakh.				By that which is double and that which is single,
39	3	89	and by the night when it cometh on:					By the night when it pursues its course!
39	4	89	is there not in this an oath formed with understanding?					Is there not in this an oath becoming a man of sense?
39	5	89	Hast thou not considered how thy LORD dealt with Ad,					Hast thou not seen how thy Lord dealt with Ad,
39	6	89	the people of Irem,a adorned with lofty buildings,b	a Was the name of the territory or city of the Adites, and of the garden mentioned in the next note; which were so called from Irem, or Aram, the grandfather of Ad, their progenitor. Some think Aaron himself to be here meant, and his name to be added to signify the ancient Adites, his immediate descendants, and to distinguish them from the latter tribe of that name:3 but the adjective and relative joined to the word are, in the original, of the feminine gender, which seems to contradict this opinion. 3 Al Beidâwi, Jallalo’ddin. b Or pillars. Some imagine these words are used to express the great size and strength of the old Adites;4 and then they should be translated, who were of enormous stature. But the more exact commentators take the passage to relate to the sumptuous palace and delightful gardens built and made by Sheddâd the son of Ad. For they say Ad left two sons, Sheddâd and Sheddîd, who reigned jointly after his decease, and extended their power over the greater part of the world; but Sheddîd dying, his brother became sole monarch; who, having heard of the celestial paradise, made a garden in imitation thereof, in the deserts of Aden, and called it Irem, after the name of his great-grandfather: when it was finished he set out, with a great attendance, to take a view of it; but when they were come within a day’s journey of the place, they were all destroyed by a terrible noise from heaven. Al Beidâwi adds that one Abdallah Ebn Kelâbah (whom, after D’Herbelot, I have elsewhere named Colabah)5 accidentally hit on this wonderful place, as he was seeking a camel. 4 Idem. See the Prelim. Disc. p. 5. 5 Prelim. Disc. p. 5.				At Irem adorned with pillars,
39	7	89	the like whereof hath not been erected in the land;c	c If we suppose the preceding words to relate to the vast stature of the Adites, these must be translated, The like of whom hath not been created, &c.				Whose like have not been reared in these lands!
39	8	89	and with Thamud, who hewed the rocks in the valleyd into houses;	d The learned Greaves, in his translation of Abulfeda’s description of Arabia,6 has falsely rendered these words, which are there quoted, Quibus petroe vallis responsum dederunt, i.e., To whom the rocks of the valley returned answer: which slip being made by so great a man, I do not at all wonder that La Roque, and Petis de la Croix, from whose Latin version, and with whose assistance, La Roque made his French translation of the aforesaid treatise, have been led into the same mistake, and rendered those words, A qui les pierres de la valée rendirent réponse.1 The valley here meant, say the commentators,2 is Wâdi’lkora, lying about one day’s journey3 (not five and upwards, as Abulfeda will have it) from al Hejr. 6 p. 43. It was published by Dr. Hudson, in the third vol. of the Geograhphiæ Veteris Scriptor. Gr. minor. 1 Descr. de l’Arabie, mise à la suite du Voyage de la Palestine, par La Roque, p. 35. 2 Jallalo’ddin, al Beidâwi. 3 Ebn Hawkal, apud Abulf. ubi sup. Geogr. Nub. p. 110.				And with Themoud who hewed out the rocks in the valley;
39	9	89	and with Pharaoh, the contriver of the stakes:e	e See chapter 38, p. 340.	Summons of the Lord of Hosts (Lawh-i-Fu’ád) link The Secret of Divine Civilization, p. 53 link	BWC: Pharaoh, the Lord of the Stakes MG: (note 30 states: Dhu'l-Awtád is variously rendered by translators of the Qur'án as The Impaler, The Contriver of the Stakes, The Lord of a Strong Dominion, The One Surrounded by Ministers, etc. Awtád means pegs or tent stakes.)		And with Pharaoh the impaler;
39	10	89	who had behaved insolently in the earth,					Who all committed excesses in the lands,
39	11	89	and multiplied corruption therein?					And multiplied wickedness therein.
39	12	89	Wherefore thy LORD poured on them various kindsf of chastisement:	f The original word signifies a mixture, and also a scourge of platted thongs: whence some suppose the chastisement of this life is here represented by scourge, and intimated to be as much lighter than that of the next life, as scourging is lighter than death.4 4 Al Beidâwi.				Wherefore thy Lord let loose on them the scourge of chastisement,2	2 Or, poured on them the mixed cup of chastisement.
39	13	89	for thy LORD is surely in a watch-tower, whence he observeth the actions of men.					For thy Lord standeth on a watch tower.
39	14	89	Moreover man, when his LORD trieth him by prosperity, and honoureth him, and is bounteous unto him,					As to man, when his Lord trieth him and honoureth him and is bounteous to him,
39	15	89	saith, My LORD honoureth me;					Then saith he, "My Lord honoureth me:"
39	16	89	but when he proveth him by afflictions, and withholdeth his provisions from him,					But when he proveth him and limiteth his gifts to him,
39	17	89	he saith, My LORD despiseth me.					He saith, "My Lord despiseth me."
39	18	89	By no means:g but ye honour not the orphan,	g For worldly prosperity or adversity is not a certain mark either of the favour or disfavour of GOD.				Aye. But ye honour not the orphan,
39	19	89	neither do ye excite one another to feed the poor;					Nor urge ye one another to feed the poor,
39	20	89	and ye devour the inheritance of the weak,h with undistinguishing greediness,	h Not suffering women or young children to have any share in the inheritance of their husbands or parents. See chapter 4, p. 54.				And ye devour heritages, devouring greedily,
39	21	89	and ye love riches with much affection.					And ye love riches with exceeding love.
39	22	89	By no means should ye do thus. When the earth shall be minutely ground to dust;					Aye. But when the earth shall be crushed with crushing, crushing,
39	23	89	and thy LORD shall come, and the angels rank by rank;					And thy Lord shall come and the angels rank on rank,
39	24	89	and hell, on that day, shall be brought nigh:i on that day shall man call to remembrance his evil deeds; but how shall remembrance avail him?	i There is a tradition that at the last day hell will be dragged towards the tribunal by 70,000 halters, each halter being hauled by 70,000 angels, and that it will come with great roaring and fury.5 5 Idem, Jallalo’ddin.				And Hell on that day shall be moved up,3–Man shall on that day remember himself. But how shall remembrance help him?	3 The orthodox Muhammadans take this passage literally. Djelal says that hell will "be dragged up by 70,000 chains, each pulled by 70,000 angels," as if it were an enormous animal or locomotive engine.
39	25	89	He shall say, Would to GOD that I had heretofore done good works in my lifetime!k On that day none shall punish with his punishment;	k Or, for this my latter life.				He shall say, Oh! would that I had prepared for this my life! On that day none shall punish as God punisheth,
39	26	89	nor shall any bind with his bonds.l	l i.e., None shall be able to punish or to bind, as GOD shall then punish and bind the wicked.6 6 Idem.				And none shall bind with such bonds as He.
39	27	89	O thou soul which art at rest,m	m Some expound this of the soul, which, having, by pursuing the concatenation of natural causes, raised itself to the knowledge of that Being which produced them, and exists of necessity, rests fully contented, or acquiesces in the knowledge of him, and the contemplation of his perfections. By this the reader will observe that the Mohammedans are no strangers to Quietism. Others, however, understand the words of the soul, which, having attained the knowledge of the truth, rests satisfied, and relies securely thereon, undisturbed by doubts; or of the soul which is secure of its salvation, and free from fear or sorrow.7 7 Al Beidâwi	89:27-28 The Four Valleys (First Valley, part one of quote and part two) link 89:27-30 Memorials of the Faithful (within pp. 73-75, Muhammad Haná-Sab) link 89:27-30 Memorials of the Faithful (Áqá Ibráhím-i-Isfahani and His Brothers, within pp. 77-81) link 89:27-28 Memorials of the Faithful (within pp. 120-122 Jamshíd-i-Gurji) link	MG: O thou soul who art well assured, MG: at rest MG: O thou soul who art well-assured, MG: O thou soul who art well-assured,		Oh, thou soul which art at rest,
39	28	89	return unto thy LORD, well pleased with thy reward, and well pleasing unto God:		89:27-28 (cont.) The Four Valleys (First Valley, part one of quote and part two) link 89:27-30 (cont.) Memorials of the Faithful (within pp. 73-75, Muhammad Haná-Sab) link 89:27-30 (cont.) Memorials of the Faithful (Áqá Ibráhím-i-Isfahani and His Brothers, within pp. 77-81) link 89:27-28 (cont.) Memorials of the Faithful (within pp. 120-122 Jamshíd-i-Gurji) link	MG: Return to thy Lord, well-pleased, and pleasing unto Him. MG: well-pleased with his Lord, and well-pleasing unto Him. MG: return unto thy Lord, well-pleased, and well-pleasing unto Him. MG: return unto thy Lord, well-pleased with Him, and well-pleasing unto Him.		Return to thy Lord, pleased, and pleasing him:
39	29	89	enter among my servants;		89:29-30 (cont.) The Four Valleys (First Valley, part one of quote and part two) link 89:27-30 (cont.) Memorials of the Faithful (Áqá Ibráhím-i-Isfahani and His Brothers, within pp. 77-81) link	MG: Enter thou among My servants, MG: Enter thou among My servants;		Enter thou among my servants,
39	30	89	and enter my paradise.		89:29-30 (cont.) The Four Valleys (First Valley, part one of quote and part two) link 89:27-30 (cont.) Memorials of the Faithful (Áqá Ibráhím-i-Isfahani and His Brothers, within pp. 77-81) link	MG: And enter thou My paradise. MG: enter Thou My Paradise.		And enter thou my Paradise.
18	0	90
18	0	90
18	0	90	CHAPTER XC.					SURA XC.–THE SOIL [XVIII.]
18	0	90	ENTITLED, THE TERRITORY; REVEALED AT MECCA.					MECCA.–20 Verses
18	0	90	IN THE NAME OF THE MOST MERCIFUL GOD.					In the Name of God, the Compassionate, the Merciful
18	1	90	I SWEARn by this territory,o	n Or, I will not swear, &c. See chapter 56, p. 398, note m. o viz., The sacred territory of Mecca.				I NEED not to swear by this SOIL,
18	2	90	(and thou, O prophet, residest in this territory,)p	p Or, Thou shalt be allowed to do what thou pleasest in this territory; the words, in this sense, importing a promise of that absolute power which Mohammed attained on the taking of Mecca.1 1 Idem.				This soil on which thou dost dwell,
18	3	90	and by the begetter, and that which he hath begotten;q	q Some understand these words generally; others of Adam or Abraham, and of their offspring, and of Mohammed in particular.2 2 Idem.				Or by sire and offspring!1	1 Lit. and begetter and what he hath begotten
18	4	90	verily we have created man in misery.r	r Or, to trouble. This passage was revealed to comfort the prophet under the persecutions of the Koreish.3 3 Idem.				Surely in trouble have we created man.
18	5	90	Doth he think that none shall prevail over him?s	s Some expositors take a particular person to be here intended, who was one of Mohammed’s most inveterate adversaries; as al Walid Ebn al Mogheira;4 others suppose Abu’l Ashadd Ebn Calda to be the man, who was so very strong, that a large skin being spread under his feet, and ten men pulling at it, they could not make him fall, though they tore the skin to pieces.5 4 Al Zamakh. 5 Al Beidâwi.				What! thinketh he that no one hath power over him?
18	6	90	He saith, I have wasted plenty of riches.t	t In a vain and ostentatious manner, or in opposing of Mohammed.6 6 Idem.				"I have wasted," saith he, "enormous riches!"
18	7	90	Doth he think that none seeth him?					What! thinketh he that no one regardeth him?
18	8	90	Have we not made him two eyes,					What! have we not made him eyes,
18	9	90	and a tongue, and two lips;					And tongue, and lips,
18	10	90	and shown him the two highways of good and evil?					And guided him to the two highways?2	2 Of good and evil.
18	11	90	Yet he attempteth not the cliff.					Yet he attempted not the steep.
18	12	90	What shall make thee to understand what the cliff is?					And who shall teach thee what the steep is?
18	13	90	It is to free the captive;					It is to ransom the captive,3	3 Thus we read in Hilchoth Matt'noth Aniim, c. 8, "The ransoming of captives takes precedence of the feeding and clothing of the poor, and there is no commandment so great as this."
18	14	90	or to feed, in the day of famine,					Or to feed in the day of famine,
18	15	90	the orphan who is of kin, or the poor man who lieth on the ground.					The orphan who is near of kin, or the poor that lieth in the dust;
18	16	90	Whoso doth this, and is one of those who believe, and recommend perseverance unto each other, and recommend mercy unto each other;					Beside this, to be of those who believe, and enjoin stedfastness on each other, and enjoin compassion on each other.
18	17	90	these shall be the companions of the right hand.u	u See chapter 56, p. 396.				These shall be the people of the right hand:
18	18	90	But they who shall disbelieve our signs					While they who disbelieve our signs,
18	19	90	shall be the companions of the left hand:x	x See ibid.				Shall be the people of the left.
18	20	90	above them shall be arched fire.					Around them the fire shall close.
23	0	91
23	0	91
23	0	91	CHAPTER XCI.					SURA XCI.–THE SUN [XXIII.]
23	0	91	ENTITLED, THE SUN; REVEALED AT MECCA.		Dawn of a New Day, pp. 79-80 link			MECCA.–15 Verses
23	0	91	IN THE NAME OF THE MOST MERCIFUL GOD.					In the Name of God, the Compassionate, the Merciful
23	1	91	BY the Sun, and its rising brightness;					BY the SUN and his noonday brightness!
23	2	91	by the moon when she followeth him;y	y i.e., When she rises just after him, as she does at the beginning of the month; or when she gets after him, as happens when she is a little past the full.7 7 Idem.				By the Moon when she followeth him!
23	3	91	by the day, when it showeth its splendor;					By the Day when it revealeth his glory!
23	4	91	by the night, when it covereth him with darkness;					By the Night when it enshroudeth him!
23	5	91	by the heaven, and him who built it;					By the Heaven and Him who built it!
23	6	91	by the earth, and him who spread it forth;					By the Earth and Him who spread it forth!
23	7	91	by the soul, and him who completely formed it,					By a Soul and Him who balanced it,
23	8	91	and inspired into the same its faculty of distinguishing, and power of choosing, wickedness and piety:					And breathed into it its wickedness and its piety,
23	9	91	now is he who hath purified the same, happy;					Blessed now is he who hath kept it pure,
23	10	91	but he who hath corrupted the same, is miserable.					And undone is he who hath corrupted it!
23	11	91	Thamud accused their prophet Saleh of imposture, through the excess of their wickedness:					Themoud1 in his impiety rejected the message of the Lord,	1 See Sura vii. 33, for the story of Themoud.
23	12	91	when the wretchz among them was sent to slay the camel;	z viz., Kedâr Ebn Sâlef. See chapter 7, p. 112, and chapter 54, p. 393.				When the greatest wretch among them rushed up:–
23	13	91	and the apostle of GOD said unto them, Let alone the camel of GOD; and hinder not her drinking.					Said the Apostle of God to them,–"The Camel of God! let her drink."
23	14	91	But they charged him with imposture; and they slew her. Wherefore their LORD destroyed them, for their crime, and made their punishment equal unto them all:					But they treated him as an impostor and hamstrung her. So their Lord destroyed them for their crime, and visited all alike:
23	15	91	and he feareth not the issue thereof.					Nor feared he the issue.
16	0	92
16	0	92
16	0	92	CHAPTER XCII.					SURA XCII.–THE NIGHT [XVI.]
16	0	92	ENTITLED, THE NIGHT; REVEALED AT MECCA.					MECCA.–21 Verses
16	0	92	IN THE NAME OF THE MOST MERCIFUL GOD.					In the name of God, the Compassionate, the Merciful
16	1	92	BY the night, when it covereth all things with darkness;					BY the NIGHT when she spreads her veil;
16	2	92	by the day, when it shineth forth;					By the Day when it brightly shineth;
16	3	92	by his who hath created the male, and the female:					By Him who made male and female;
16	4	92	verily your endeavor is different.					At different ends truly do ye aim!1	1 See Pref., p. 5, line I.
16	5	92	Now whoso is obedient, and feareth God,					But as to him who giveth alms and feareth God,
16	6	92	and professeth the truth of that faith which is most excellent;					And yieldeth assent to the Good;
16	7	92	unto him will we facilitate the way to happiness:					To him will we make easy the path to happiness.
16	8	92	but whoso shall be covetous, and shall be wholly taken up with this world,					But as to him who is covetous and bent on riches,
16	9	92	and shall deny the truth of that which is most excellent;					And calleth the Good a lie,
16	10	92	unto him will we facilitate the way to misery;					To him will we make easy the path to misery:
16	11	92	and his riches shall not profit him, when he shall fall headlong into hell.					And what shall his wealth avail him when he goeth down?
16	12	92	Verily unto us appertaineth the direction of mankind:					Truly man’s guidance is with Us
16	13	92	and ours is the life to come, and the present life.					And Our’s, the Future and the Past.
16	14	92	Wherefore I threaten you with fire which burneth fiercely,					I warn you therefore of the flaming fire;
16	15	92	which none shall enter to be burned except the most wretched;					None shall be cast to it but the most wretched,–
16	16	92	who shall have disbelieved, and turned back.					Who hath called the truth a lie and turned his back.
16	17	92	But he who strictly bewareth idolatry and rebellion shall be removed far from the same;					But the God-fearing shall escape it,–
16	18	92	who giveth his substance in alms,					Who giveth away his substance that he may become pure;2	2 Comp. Luke xi. 41. Muhammad perhaps derived this view of the meritorious anture of almsgiving from the Jewish oral law.
16	19	92	and by whom no benefit is bestowed on any, that it may be recompensed,					And who offereth not favours to any one for the sake of recompense,
16	20	92	but who bestoweth the same for the sake of his LORD, the most High,a	a Jallalo’ddin thinks this whole description belongs peculiarly to Abu Becr: for when he had purchased Belâl, the Ethiopian (afterwards the prophet’s Muedhdhin, or crier to prayers), who purchased Belâl, the Ethiopian (afterwards the prophet’s Muedhdhin, or crier to prayers), who had been put to the rack on account of his faith, the infidels said he did it only out of a view of interest; upon which this passage was revealed.				But only as seeking the face of his Lord the Most High.
16	21	92	and hereafter he shall be well satisfied with his reward.					And surely in the end he shall be well content.
4	0	93
4	0	93
4	0	93	CHAPTER XCIII.					SURA XCIII.1–THE BRIGHTNESS [IV.]	1 This and the six following Suras are expressions of a state of deep mental anxiety and depression, in which Muhammad seeks to reassure himself by calling to mind the past favours of God, and by fixing his mind steadfastly on the Divine Unity. They belong to a period either before the public commencement of his ministry or when his success was very dubious, and his future career by no means clearly marked out.
4	0	93	ENTITLED, THE BRIGHTNESS; REVEALED AT MECCA.					MECCA.–11 Verses
4	0	93	IN THE NAME OF THE MOST MERCIFUL GOD.					In the Name of God, the Compassionate, the Merciful
4	1	93	BY the brightness of the morning;b	b The original word properly signifies the bright part of the day, when the sun shines full out, three or four hours after it is risen.				BY the noon-day BRIGHTNESS,
4	2	93	and by the night, when it groweth dark:					And by the night when it darkeneth!
4	3	93	thy LORD hath not forsaken thee, neither doth he hate thee.c	c It is related that no revelation having been vouchsafed to Mohammed for several days, in answer to some questions put to him by the Koreish, because he had confidently promised to resolve them the next day, without adding the exception, if it please GOD,1 or because he had repulsed an importunate beggar, or else because a dead puppy lay under his seat, or for some other reason; his enemies said that GOD had left him: whereupon this chapter was sent down for his consolation.2 1 See cap. 18, p. 219 2 Al Beidâwi, Jallalo’ddin.				Thy Lord hath not forsaken thee, neither hath he been displeased.
4	4	93	Verily the life to come shall be better for thee than this present life:					And surely the Future shall be better for thee than the Past,
4	5	93	and thy LORD shall give thee a reward wherewith thou shalt be well pleased.					And in the end shall thy Lord be bounteous to thee and thou be satisfied.
4	6	93	Did he not find thee an orphan, and hath he not taken care of thee?					Did he not find thee an orphan2 and gave thee a home?	2 The charge of the orphaned Muhammad was undertaken by Abd-al-Mutalib, his grandfather, A.D. 576. Hishami, p. 35; Kitab al Wakidi, p. 22, have preserved traditions of the fondness with which the old man of fourscore years treated the child, spreading a rug for him under the shadow of the Kaaba, protecting him from the rudeness of his own sons, etc.
4	7	93	And did he not find thee wandering in error, and hath he not guided thee into the truth?					And found thee erring and guided thee,3	3 Up to his 40th year Muhammad followed the religion of his countrymen. Waq. Tabari says that when he first entered on his office of Prophet, even his wife Chadijah had read the Scriptures, and was acquainted with the History of the Prophets. Spreng. p. 100. But his conformity can only have been partial.
4	8	93	And did he not find thee needy, and hath he not enriched thee?					And found thee needy and enriched thee.
4	9	93	Wherefore oppress not the orphan:					As to the orphan therefore wrong him not;
4	10	93	neither repulse the beggar:					And as to him that asketh of thee, chide him not away;
4	11	93	but declare the goodness of thy LORD.					And as for the favours of thy Lord tell them abroad.
5	0	94
5	0	94
5	0	94	CHAPTER XCIV.					SURA XCIV.–THE OPENING [V.]
5	0	94	ENTITLED, HAVE WE NOT OPENED; REVEALED AT MECCA					MECCA.–8 Verses
5	0	94	IN THE NAME OF THE MOST MERCIFUL GOD.					In the Name of God, the Compassionate, the Merciful
5	1	94	HAVE we not opened thy breast;d	d By disposing and enlarging it to receive the truth, and wisdom, and prophecy; or, by freeing thee from uneasiness and ignorance? This passage is thought to intimate the opening of Mohammed’s heart, in his infancy, or when he took his journey to heaven, by the angel Gabriel; who having wrung out the black drop, or seed of original sin, washed and cleansed the same, and filled it with wisdom and faith:3 but some think it relates to the occasion of the preceding chapter.4 3 Al Beidâwi, Yahya. Vide Abulf. Vit. Moh. p. 8 and 33; Prid, Life of Mohamet, p. 105, &c. 4 Al Beidâwi.				HAVE we not OPENED thine heart for thee?
5	2	94	and eased thee of thy burden,e	e i.e., Of thy sins committed before thy mission; or of thy ignorance, or trouble of mind.				And taken off from thee thy burden,
5	3	94	which galled thy back;					Which galled thy back?
5	4	94	and raise thy reputation for thee?					And have we not raised thy name for thee?
5	5	94	Verily a difficulty shall be attended with ease.		Selections from the Writings of the Báb (2 Excerpts from the Qayyúmu'l-Asmá, Chapter XIII, within pp. 47-48) link	cf. BWC: every hardship shall be followed by ease		Then verily along with trouble cometh ease.
5	6	94	Verily a difficulty shall be attended with ease.					Verily along with trouble cometh ease.
5	7	94	When thou shalt have ended thy preaching; labor to serve God in return for his favours;f	f Or When thou shalt have finished thy prayer, labour in preaching the faith.5 5 Idem.				But when thou art set at liberty, then prosecute thy toil.
5	8	94	and make thy supplication unto thy LORD.					And seek thy Lord with fervour.
26	0	95
26	0	95
26	0	95	CHAPTER XCV.					SURA XCV.–THE FIG [XXVI.]
26	0	95	ENTITLED, THE FIG; WHERE IT WAS REVEALED IS DISPUTED.					MECCA.–8 Verses
26	0	95	IN THE NAME OF THE MOST MERCIFUL GOD.					In the Name of God, the Compassionate, the Merciful
26	1	95	BY the fig, and the olive;g	g GOD, say the commentators swears by these two fruits, because of their great uses and virtues: for the fig is wholesome and of easy digestion, and physically good to carry off phlegm, and gravel in the kidneys or bladder, and to remove obstructions of the liver and spleen, and also cures the piles and the gout, &c.; the olive produces oil, which is not only excellent to eat, but otherwise useful for the compounding of ointments;1 the wood of the olive-tree, moreover, is good for cleansing the teeth, preventing their growing rotten, and giving a good odour to the mouth, for which reason the prophets, and Mohammed in particular, made use of no other for toothpicks.2 Some, however, suppose that these words do not mean the fruits or trees above mentioned, but two mountains in the holy land, where they grow in plenty; or else the temple of Damascus and that at Jerusalem.3 1 Idem, al Zamakh. 2 Al Zamakh. 3 Idem, Yahya, al Beidâwi, Jallal.				I SWEAR by the FIG and by the olive,
26	2	95	and by mount Sinai,					By Mount Sinai,
26	3	95	and this territory of security;h	h viz., The territory of Mecca.4 These words seem to argue the chapter to have been revealed there. 4 See the Prelim. Disc. Sect. IV.				And by this inviolate soil!1	1 In allusion to the sacredness of the territory of Mecca. This valley in about the fourth century of our ‘ra was a kind of sacred forest of 37 miles in circumference, and called Haram a name applied to it as early as the time of Pliny (vi. 32). It had the privilege of asylum, but it was not lawful to inhabit it, or to carry on commerce within its limits, and its religious ceremonies were a bond of union to several of the Bedouin tribes of the Hejaz. The Koreisch had monopolised most of the offices and advantages of the Haram in the time of Muhammad. See Sprenger's Life of Mohammad, pp. 7 20.
26	4	95	verily we created man of a most excellent fabric;		The Secret of Divine Civilization, p. 19 link A Traveler’s Narrative, p. 33 link	MG: Verily, We created man in the goodliest of forms		That of goodliest fabric we created man,
26	5	95	afterwards we rendered him the vilest of the vile:i	i i.e., As the commentators generally expound this passage, We created man of comely proportion of body, and great perfection of mind; and yet we have doomed him, in case of disobedience, to be an inhabitant of hell. Some, however, understand the words of the vigorous constitution of man in the prime and strength of his age, and of his miserable decay when he becomes old and decrepit: but they seem rather to intimate the perfect state of happiness wherein man was originally created, and his fall from thence, in consequence of Adam’s disobedience, to a state of misery in this world, and becoming liable to one infinitely more miserable in the next.5 5 Vide Marracc. in loc. p. 809.				Then brought him down to be the lowest of the low;–
26	6	95	except those who believe, and work righteousness; for they shall receive an endless reward.					Save who believe and do the things that are right, for theirs shall be a reward that faileth not.
26	7	95	What, therefore, shall cause thee to deny the day of judgment after this?k	k Some suppose these words directed to Mohammed, and others to man in general, by way of apostrophe.				Then, who after this shall make thee treat the Judgment as a lie?
26	8	95	Is not GOD the most wise judge?					What! is not God the most just of judges?
1	0	96
1	0	96
1	0	96	CHAPTER XCVI.					SURA1 XCVI.–THICK BLOOD, OR CLOTS OF BLOOD [I.]	1 The word Sura occurs nine times in the Koran, viz. Sur. ix. 65, 87, 125, 128; xxiv. 1; xlvii. 22 (twice); ii. 21; x. 39; but it is not easy to determine whether it means a whole chapter, or part only of a chapter, or is used in the sense of "revelation." See Weil's Mohammed der Prophet, pp. 361-363. It is understood by the Muhammadan commentators to have a primary reference to the succession of subjects or parts, like the rows of bricks in a wall. The titles of the Suras are generally taken from some word occurring in each, which is printed in large type throughout, where practicable.
1	0	96	ENTITLED, CONGEALED BLOOD; REVEALED AT MECCA.l	l The first five verses of this chapter, ending with the words, Who taught man that which he knew not, are generally allowed to be the first passage of the Korân which was revealed, though some give this honour to the seventy-four chapter, and others to the first, the next, they say, being the sixty-eighth.				MECCA.–19 Verses
1	0	96	IN THE NAME OF THE MOST MERCIFUL GOD.					In the Name of God, the Compassionate, the Merciful2	2 This formula–Bismillahi 'rrahmani 'rrahim–is of Jewish origin. It was in the first instance taught to the Koreisch by Omayah of Taief, the poet, who was a contemporary with, but somewhat older than, Muhammad; and who, during his mercantile journeys into Arabia Petr‘a and Syria, had made himself acquainted with the sacred books and doctrines of Jews and Christians. (Kitab al-Aghâni, 16. Delhi.) Muhammad adopted and constantly used it, and it is prefixed to each Sura except the ninth. The former of the two epithets implies that the mercy of God is exercised as occasions arise, towards all his creatures; the latter that the quality of mercy is inherent in God and permanent, so that there is only a shade of difference between the two words. Maracci well renders, In Nomine Dei Miseratoris, Misericordis. The rendering I have adopted is that of Mr. Lane in his extracts from the Koran. See also Freytag's Lex. ii. p. 133. Perhaps, In the name of Allah, the God of Mercy, the Merciful, would more fully express the original Arabic. The first five verses of this Sura are, in the opinion of nearly all commentators, ancient and modern, the earliest revelations made to Muhammad, in the 40th year of his life, and the starting point of El-Islam. (See the authorities quoted in detail in Nöldeke's Geschichte des Qorâns, p. 62, n.)
1	1	96	READ, in the name of thy LORD, who hath created all things;					RECITE3 thou, in the name of thy Lord who created;–	3 The usual rendering is read. But the word qaraa, which is the root of the word Koran, analogous to the Rabbinic mikra, rather means to address, recite; and with regard to its etymology and use in the kindred dialects to call, cry aloud, proclaim. Compare Isai. lviii. 1; 1 Kings xviii. 37; and Gesen. Thesaur. on the Hebrew root. I understand this passage to mean, "Preach to thy fellow men what thou believest to be true of thy Lord who has created man from the meanest materials, and can in like manner prosper the truth which thou proclaimest. He has taught man the art of writing (recently introduced at Mecca) and in this thou wilt find a powerful help for propagating the knowledge of the divine Unity." The speaker in this, as in all the Suras, is Gabriel, of whom Muhammad had, as he believed, a vision on the mountain Hirâ, near Mecca. See note 1 on the next page. The details of the vision are quite unhistorical.
1	2	96	who hath created man of congealed blood.m	m All men being created of thick or concreted blood,6 except only Adam, Eve, and Jesus.7 6 See cap. 22, p. 250. 7 Yahya.				Created man from CLOTS OF BLOOD:–
1	3	96	Read, by thy most beneficent LORD;n	n These words, containing a repetition of the command, are supposed to be a reply to Mohammed, who, in answer to the former words spoken by the angel, had declared that he could not read, being perfectly illiterate; and intimate a promise that GOD, who had inspired man with the art of writing, would graciously remedy this defect in him.8 8 Al Beidâwi.				Recite thou! For thy Lord is the most Beneficent,
1	4	96	who taught the use of the pen;					Who hath taught the use of the pen;–
1	5	96	who teacheth man that which he knoweth not.					Hath taught Man that which he knoweth not.
1	6	96	Assuredly. Verily man becometh insolent,					Nay, verily,4 Man is insolent,	4 This, and the following verses, may have been added at a later period, though previous to the Flight, and with special reference, if we are to believe the commentators Beidhawi, etc., to the opposition which Muhammad experienced at the hands of his opponent, Abu Jahl, who had threatened to set his foot on the Prophet's neck when prostrate in prayer. But the whole passage admits of application to mankind in general.
1	7	96	because he seeth himself abound in riches.o	o The commentators agree the remaining part of the chapter to have been revealed against Abu Jahl, Mohammed’s great adversary.				Because he seeth himself possessed of riches.
1	8	96	Verily unto thy LORD shall be the return of all.					Verily, to thy Lord is the return of all.
1	9	96	What thinkest thou as to him who forbiddeth					What thinkest thou of him that holdeth back
1	10	96	our servant, when he prayeth?p	p For Abu Jahl threatened that if he caught Mohammed in the act of adoration, he would set his foot on his neck; but when he came and saw him in that posture, he suddenly turned back as in a fright, and, being asked what was the matter, said there was a ditch of fire between himself and Mohammed, and a terrible appearance of troops, to defend him.9 9 Idem.				A servant5 of God when he prayeth?	5 That is Muhammad. Nöldeke, however, proposes to render "a slave." And it is certain that the doctrines of Islam were in the first instance embraced by slaves, many of whom had been carried away from Christian homes, or born of Christian parents at Mecca. "Men of this description," says Dr. Sprenger (Life of Mohammad. Allahabad. p. 159), "no doubt prepared the way for the Islam by inculcating purer notions respecting God upon their masters and their brethren. These men saw in Mohammad their liberator; and being superstitious enough to consider his fits as the consequence of an inspiration, they were among the first who acknowledged him as a prophet. Many of them suffered torture for their faith in him, and two of them died as martyrs. The excitement among the slaves when Mohammad first assumed his office was so great, that Abd Allah bin Jod'an, who had one hundred of these sufferers, found it necessary to remove them from Makkah, lest they should all turn converts." See Sura xvi. 105, 111; ii. 220.
1	11	96	What thinkest thou; if he follow the right direction;					What thinkest thou?6 Hath he followed the true Guidance,	6 Lit. hast thou seen if he be upon the guidance.
1	12	96	or command piety?					or enjoined Piety?
1	13	96	What thinkest thou; if he accuse the divine revelations of falsehood, and turn his back?					What thinkest thou? Hath he treated the truth as a lie and turned his back?
1	14	96	Doth he not know that GOD seeth?					What! doth he not know how that God seeth?
1	15	96	Assuredly. Verily, if he forbear not, we will drag him by the forelock,q	q See chapter 11, p. 164, note o.				Nay, verily, if he desist not, We shall seize him by the forelock,
1	16	96	the lying, sinful forelock.					The lying sinful forelock!
1	17	96	And let him call his councilr to his assistance:	r i.e., The council or assembly of the principal Meccans, the far greater part of whom adhered to Abu Jahl.				Then let him summon his associates;7	7 The principal men of the Koreisch who adhered to Abu Jahl.
1	18	96	we also will call the infernal guards to cast him into hell.					We too will summon the guards of Hell:
1	19	96	Assuredly. Obey him not: but continue to adore God; and draw nigh unto him.					Nay! obey him not; but adore, and draw nigh to God.8	8 During a period variously estimated from six months to three years from the revelation of this Sura, or of its earliest verses, the prophetic inspiration and the revelation of fresh Suras is said to have been suspended. This interval is called the Fatrah or intermission; and the Meccan Suras delivered at its close show that at or during this period Muhammad had gained an increasing and more intimate acquaintance with the Jewish and Christian Scriptures. "The accounts, however," says Mr. Muir (vol. ii. 86) "are throughout confused, if not contradictory; and we can only gather with certainty that there was a time during which his mind hung in suspense, and doubted the divine mission." The idea of any supernatural influence is of course to be entirely excluded; although there is no doubt that Muhammad himself had a full belief in the personality and influence of Satans and Djinn. Profound meditation, the struggles of an earnest mind anxious to attain to truth, the morbid excitability of an epileptic subject, visions seen in epileptic swoons, disgust at Meccan idolatry, and a desire to teach his countrymen the divine Unity will sufficiently account for the period of indecision termed the Fatrah, and for the determination which led Muhammad, in all sincerity, but still self-deceived, to take upon himself the office and work of a Messenger from God. We may perhaps infer from such passages as Sura ii. 123, what had ever been the leading idea in Muhammad's mind.
21	0	97
21	0	97
21	0	97	CHAPTER XCVII.					SURA XCVII.–POWER [XXI.]
21	0	97	ENTITLED, AL KADR; WHERE IT WAS REVEALED IS DISPUTED.				97:all The Dawn-Breakers, Chapter VI, p. 126 link link	MECCA.–5 Verses
21	0	97	IN THE NAME OF THE MOST MERCIFUL GOD.					In the Name of God, the Compassionate, the Merciful
21	1	97	VERILY we sent down the Koran in the night of al Kadr.s	s The word al Kadr signifies power and honor or dignity, and also the divine decree; and the night is so named either from its excellence above all other nights in the year, or because, as the Mohammedans believe, the divine decrees for the ensuing year are annually on this night fixed and settled, or taken from the preserved table by GOD’S throne, and given to the angels to be executed.1 On this night Mohammed received his first revelations; when the Korân, say the commentators, was sent down from the aforesaid table, entire and in one volume, to the lowest heaven, from whence Gabriel revealed it to Mohammed by parcels, as occasion required. The Moslem doctors are not agreed where to fix the night of al Kadr; the greater part are of opinion that it is one of the ten last nights of Ramadân, and, as is commonly believed, the seventh of those nights, reckoning backward; by which means it will fall between the 23rd and 24th days of that month.2 1 See cap. 44, p. 367. 2 Al Zamakh., al Beidâwi, Jallalo’ddin.				VERILY, we have caused It1 to descend on the night of POWER.	1 The Koran, which is now pressed on the Meccans with increased prominence, as will be seen in many succeeding Suras of this period.
21	2	97	And what shall make thee understand how excellent the night of al Kadr is?					And who shall teach thee what the night of power is?
21	3	97	The night of al Kadr is better than a thousand months.			Shoghi Effendi in The Dawn-Breakers: excelleth a thousand months	The Dawn-Breakers, Chapter VI, p. 126 link link	The night of power excelleth a thousand months:
21	4	97	Therein do the angels descend, and the spirit of Gabriel also, by the permission of their LORD, with his decrees concerning every matter.t	t See the preceding note, and chapter 44, p. 367.				Therein descend the angels and the spirit by permission of their Lord for every matter;2	2 The night of Al Kadr is one of the last ten nights of Ramadhan, and as is commonly believed the seventh of those nights reckoning backward. See Sura xliv. 2. "Three books are opened on the New Year's Day, one of the perfectly righteous, one of the perfectly wicked, one of the intermediate. The perfectly righteous are inscribed and sealed for life," etc. Bab. Talm. Rosh. Hash., § I.
21	5	97	It is peace until the rising of the morn.					And all is peace till the breaking of the morn.
92	0	98
92	0	98
92	0	98	CHAPTER XCVIII.					SURA XCVIII.–CLEAR EVIDENCE [XCII.]
92	0	98	ENTITLED, THE EVIDENCE;u WHERE IT WAS REVEALED IS DISPUTED.	u Some entitle this chapter, from the first words, Did not.				MEDINA.–8 Verses
92	0	98	IN THE NAME OF THE MOST MERCIFUL GOD.					In the Name of God, the Compassionate, the Merciful
92	1	98	THE unbelievers among those to whom the scriptures were given, and among the idolaters, did not stagger,x until the clear evidencey had come unto them:	x i.e., Did not waver in their religion, or in their promises to follow the truth, when an apostle should come unto them. For the commentators pretend that before the appearance of Mohammed, the Jews and Christians, as well as the worshippers of idols, unanimously believed and expected the coming of that prophet, until which time they declared they would persevere in their respective religions, and then would follow him; but when he came, they rejected him through envy.3 3 Idem. y viz., Mohammed, or the Korân.				THE unbelievers among the people of the Book, and the Polytheists, did not waver, until the CLEAR EVIDENCE had come to them;
92	2	98	an apostle from GOD, rehearsing unto them pure books of revelations; wherein are contained right discourses.					A messenger from God, reciting to them the pure pages wherein are true Scriptures!
92	3	98	Neither were they unto whom the scriptures were given divided among themselves, until after the clear evidence had come unto them.z	z But when the promised apostle was sent, and the truth became manifest to them, they withstood the clearest conviction, differing from one another in their opinions; some believing and acknowledging Mohammed to be the prophet foretold in the scriptures, and others denying it.1 1 Idem.				Neither were they to whom the Scriptures were given divided into sects, till after this clear evidence had reached them!
92	4	98	And they were commanded no other in the scriptures than to worship GOD, exhibiting unto him the pure religion, and being orthodox; and to be constant at prayer, and to give alms;a and this is the right religion.	a But these divine precepts in the law and the gospel have they corrupted, changed, and violated.2 2 Idem.				Yet was not aught enjoined on them but to worship God with sincere religion, sound in faith; and to observe prayer and pay the stated alms. For this is true religion.
92	5	98	Verily those who believe not, among those who have received the scriptures, and among the idolaters, shall be cast into the fire of hell, to remain therein forever. These are the worst of creatures.					But the unbelievers among the people of the Book, and among the Polytheists, shall go into the fire of Gehenna to abide therein for aye. Of all creatures are they the worst!
92	6	98	But they who believe, and do good works; these are the best of creatures:					But they who believe and do the things that are right–these of all creatures are the best!
92	7	98	their reward with their LORD shall be gardens of perpetual abode, through which rivers flow; they shall remain therein forever.					Their recompense with their Lord shall be gardens of Eden, 'neath which the rivers flow, in which they shall abide for evermore.
92	8	98	GOD will be well pleased in them; and they shall be well pleased in him. This is prepared for him who shall fear his LORD.					God is well pleased in them and they in Him! This, for him who feareth his Lord.
30	0	99
30	0	99
30	0	99	CHAPTER XCIX.					SURA XCIX.–THE EARTHQUAKE [XXX.]
30	0	99	ENTITLED, THE EARTHQUAKE; WHERE IT WAS REVEALED IS DISPUTED.					MECCA.–8 Verses
30	0	99	IN THE NAME OF THE MOST MERCIFUL GOD.					In the Name of God, the Compassionate, the Merciful
30	1	99	WHEN the earth shall be shaken by an earthquake;b	b This earthquake will happen at the first, or, as others say, at the second blast of the trumpet.3 3 Al Zamakh., al Beidâwi. See the Prelim. Disc. Sect. IV. p. 65				WHEN the Earth with her quaking shall quake
30	2	99	and the earth shall cast forth her burdens;c	c viz., The treasures and dead bodies within it.4 4 See cap. 84, p. 441.				And the Earth shall cast forth her burdens,
30	3	99	and a man shall say, What aileth her?					And man shall say, What aileth her?
30	4	99	On that day the earth shall declare her tidings,					On that day shall she tell out her tidings,
30	5	99	for that thy LORD will inspire her.d	d i.e., Will inform all creatures of the occasion of her trembling, and casting forth her treasures and her dead, by the circumstances which shall immediately attend them. Some say the earth will, at the last day, be miraculously enabled to speak, and will give evidence of the actions of her inhabitants.5 5 Al Beidâwi. See the Prelim. Disc. Sect. IV.				Because thy Lord shall have inspired her.
30	6	99	On that day men shall go forward in distinct classes, that they may behold their works.					On that day shall men come forward in throngs to behold their works,
30	7	99	And whoever shall have wrought good of the weight of an ant,e shall behold the same.	e See chapter 4, p. 58, note y.				And whosoever shall have wrought an atom's weight of good shall behold it,
30	8	99	And whoever shall have wrought evil of the weight of an ant, shall behold the same.					And whosoever shall have wrought an atom's weight of evil shall behold it.
34	0	100
34	0	100
34	0	100	CHAPTER C.					SURA C.–THE CHARGERS [XXXIV.]
34	0	100	ENTITLED, THE WAR-HORSES WHICH RUN SWIFTLY; WHERE IT WAS REVEALED IS DISPUTED.					Mecca.–11 Verses
34	0	100	IN THE NAME OF THE MOST MERCIFUL GOD.					In the Name of God, the Compassionate, the Merciful
34	1	100	BY the war-horses which run swiftly to the battle, with a panting noise;					By the snorting CHARGERS!
34	2	100	and by those which strike fire, by dashing their hoofs against the stones;					And those that dash off sparks of fire!
34	3	100	and by those which make a sudden incursion on the enemy early in the morning,					And those that scour to the attack at morn!
34	4	100	and therein raise the dust,					And stir therein the dust aloft;
34	5	100	and therein pass through the midst of the adverse troops:f	f Some will have it that not horses, but the camels which went to the battle of Bedr, are meant in this passage.1 Others interpret all the parts of the oath of the human soul;2 but their explications seem a little forced, and therefore I choose to omit them. 1 Yahya, ex trad. Ali Ebn Abi Taleb. 2 Al Beidâwi.				And cleave therein their midway through a host!
34	6	100	verily man is ungrateful unto his LORD;					Truly, Man is to his Lord ungrateful.
34	7	100	and he is witness thereof:					And of this he is himself a witness;
34	8	100	and he is immoderate in the love of worldly good.					And truly, he is vehement in the love of this world's good.
34	9	100	Doth he not know, therefore, when that which is in the graves shall be taken forth,					Ah! knoweth he not, that when that which is in the graves shall be laid bare,
34	10	100	and that which is in men's breasts shall be brought to light,					And that which is in men's breasts shall be brought forth,
34	11	100	that their LORD will, on that day, be fully informed concerning them?					Verily their Lord shall on that day be informed concerning them?
29	0	101
29	0	101
29	0	101	CHAPTER CI.					SURA CI.–THE BLOW [XXIX.]
29	0	101	ENTITLED, THE STRIKING; REVEALED AT MECCA.					MECCA.–8 Verses
29	0	101	IN THE NAME OF THE MOST MERCIFUL GOD.					In the Name of God, the Compassionate, the Merciful
29	1	101	THE striking!g What is the striking?	g This is one of the names or epithets given to the last day, because it will strike the hearts of all creatures with terror.3 3 Idem, Jallalo’ddin.				THE BLOW! what is the Blow?
29	2	101	And what shall make thee to understand how terrible the striking will be?					Who shall teach thee what the Blow is?
29	3	101	On that day men shall be like moths scattered abroad,					The Day when men shall be like scattered moths,
29	4	101	and the mountains shall become like carded wool of various colours driven by the wind.					And the mountains shall be like flocks of carded wool,
29	5	101	Moreover he whose balance shall be heavy with good works, shall lead a pleasing life:					Then as to him whose balances are heavy–his shall be a life that shall please him well:
29	6	101	but as to him whose balance shall be light, his dwelling shall be the pit of hell.h	h The original word Hâwiyat is the name of the lowest dungeon of hell, and properly signifies a deep pit or gulf.				And as to him whose balances are light–his dwelling-place1 shall be the pit.	1 Lit. Mother.
29	7	101	What shall make thee to understand how frightful the pit of hell is?					And who shall teach thee what the pit (El-Hawiya) is?
29	8	101	It is a burning fire.					A raging fire!
15	0	102
15	0	102
15	0	102	CHAPTER CII.					SURA CII.–DESIRE [XV.]
15	0	102	ENTITLED, THE EMULOUS DESIRE OF MULTIPLYING; WHERE IT WAS REVEALED IS DISPUTED.					MECCA.–8 Verses
15	0	102	IN THE NAME OF THE MOST MERCIFUL GOD.					In the name of God, the Compassionate, the Merciful
15	1	102	THE emulous desire of multiplying riches and children employeth you,					THE DESIRE of increasing riches occupieth you,
15	2	102	until ye visit the graves.i	i i.e., Until ye die. According to the exposition of some commentators, the words should be rendered thus: The contending or vieing in numbers wholly employeth you, so that ye visit even the graves, to number the dead: to explain which, they relate that there was a great dispute and contention between the descendants of Abd Menâf and the descendants of Sahm, which of the two families were the more numerous; and it being found, on calculation, that the children of Abd Menâf exceeded those of Sahm, the Sahmites said that their numbers had been much diminished by wars in the time of ignorance, and insisted that the dead, as well as the living, should be taken into the account; and by this way of reckoning they were found to be more than the descendants of Abd Menâf.1 1 Al Zamakh., al Beidâwi, Jallal.				Till ye come to the grave.
15	3	102	By no means should ye thus employ your time: hereafter shall ye know your folly.					Nay! but in the end ye shall know
15	4	102	Again, By no means: hereafter shall ye know your folly.					Nay! once more,in the end ye shall know your folly.
15	5	102	By no means: if ye knew the consequence hereof with certainty of knowledge, ye would not act thus.					Nay! would that ye knew it with knowledge of certainty!
15	6	102	Verily ye shall see hell:					Surely ye shall see hell-fire.
15	7	102	again, ye shall surely see it with the eye of certainty.					Then shall ye surely see it with the eye of certainty;
15	8	102	Then shall ye be examined, on that day, concerning the pleasures with which ye have amused yourselves in this life.					Then shall ye on that day be taken to task concerning pleasures.
27	0	103
27	0	103
27	0	103	CHAPTER CIII.					SURA CIII.–THE AFTERNOON [XXVII.]
27	0	103	ENTITLED, THE AFTERNOON; REVEALED AT MECCA.		103:all A Traveler’s Narrative, p. 9 link		103:all The Dawn-Breakers, Chapter X, p. 201 link 103:all The Dawn-Breakers, Chapter XI, p. 436 link	MECCA.–3 Verses
27	0	103	IN THE NAME OF THE MOST MERCIFUL GOD.					In the Name of God, the Compassionate, the Merciful
27	1	103	BY the afternoon;k	k Or the time from the sun’s declination to his setting, which is one of the five appointed times of prayer. The original word also signifies, The age, or time in general. This passage is said to have been revealed against al Akhnas Ebn Shoreik, or al Walîd Ebn al Mogheira, or Omeyya Ebn Khalf, who were all guilty of slandering others, and especially the prophet.1 1 Idem.				I SWEAR by the declining day!
27	2	103	verily man employeth himself in that which will prove of loss:					Verily, man's lot is cast amid destruction,1	1 Said to have been recited in the Mosque shortly before his death by Muhammad. See Weil, p. 328.
27	3	103	except those who believe, and do that which is right; and who mutually recommend the truth, and mutually recommend perseverance unto each other.					Save those who believe and do the things which be right, and enjoin truth and enjoin stedfastness on each other.
13	0	104
13	0	104
13	0	104	CHAPTER CIV.					SURA CIV.–THE BACKBITER [XII.]
13	0	104	ENTITLED, THE SLANDERER; REVEALED AT MECCA.					MECCA.–9 Verses
13	0	104	IN THE NAME OF THE MOST MERCIFUL GOD.					In the Name of God, the Compassionate, the Merciful
13	1	104	WOE unto every slanderer, and backbiter:l	l This passage is said to have been revealed against al Akhnas Ebn Shoreik, or al Walîd Ebn al Mogheira, or Omeyya Ebn Khalf, who were all guilty of slandering others, and especially the prophet.1 1 Idem.	104:1-2 Tablets of Bahá’u’lláh Revealed After the Kitáb-i-Aqdas, Kitáb-i-’Ahd (Book of the Covenant, within pp. 217-223) link	Woe betide every slanderer and defamer,		Woe to every BACKBITER, Defamer!
13	2	104	who heapeth up riches, and prepareth the same for the time to come!		104:1-2 (cont.) Tablets of Bahá’u’lláh Revealed After the Kitáb-i-Aqdas, Kitáb-i-’Ahd (Book of the Covenant, within pp. 217-223) link	him that layeth up riches and counteth them.		Who amasseth wealth and storeth it against the future!
13	3	104	He thinketh that his riches will render him immortal.					He thinketh surely that his wealth shall be with him for ever.
13	4	104	By no means. He shall surely be cast into Al Hotama.m	m Is one of the names of hell, or the name of one of its apartments;2 which is so called because it will break in pieces whatever shall be thrown into it. 2 See the Prelim. Disc. Sect. IV. p. 72.				Nay! for verily he shall be flung into the Crushing Fire;
13	5	104	And who shall cause thee to understand what Al Hotama is?					And who shall teach thee what the Crushing Fire is?
13	6	104	It is the kindled fire of GOD;n	n And therefore shall not be extinguished by any.3 3 Al Beidâwi.				It is God's kindled fire,
13	7	104	which shall mount above the hearts of those who shall be cast therein.					Which shall mount above the hearts of the damned;
13	8	104	Verily it shall be as an arched vault above them					It shall verily rise over them like a vault,
13	9	104	on columns of vast extent.					On outstretched columns.
19	0	105
19	0	105
19	0	105	CHAPTER CV.					SURA CV.–THE ELEPHANT [XIX.]
19	0	105	ENTITLED, THE ELEPHANT; REVEALED AT MECCA.					MECCA.–5 Verses
19	0	105	IN THE NAME OF THE MOST MERCIFUL GOD.					In the Name of God, the Compassionate, the Merciful
19	1	105	HAST thou not seen how thy LORD dealt with the masters of the elephant?o	o This chapter relates to the following piece of history, which is famous among the Arabs; Abraha Ebn al Sabâh, surnamed al Ashram, i.e., the Slit-nosed, king or viceroy of Yaman, who was an Ethiopian,4 and of the Christian religion, having built a magnificent church at Sanaa with a design to draw the Arabs to go in pilgrimage thither, instead of visiting the temple of Mecca, the Koreish, observing the devotion and concourse of the pilgrims at the Caaba began considerably to diminish, sent one Nofail, as he is named by some of the tribe of Kenânah, who getting into the aforesaid church by night, defiled the altar and walls thereof with his excrements. At this profanation Abraha being highly incensed, vowed the destruction of the Caaba, and accordingly set out against Mecca at the head of a considerable army, wherein were several elephants, which he had obtained of the king of Ethiopia, their numbers being, as some say, thirteen, though others mention but one. The Meccans, at the approach of so considerable a host, retired to the neighbouring mountains, being unable to defend their city or temple; but GOD himself undertook the protection of both. For when Abraha drew near to Mecca, and would have entered it, the elephant on which he rode, which was a very large one, and named Mahmûd, refused to advance any nigher to the town, but knelt down whenever they endeavoured to force him that way, though he would rise and march briskly enough if they turned him towards any other quarter: and while matters were in this posture, on a sudden a large flock of birds, like swallows, came flying from the sea coast, every one of which carried three stones, one in each foot, and one in its bill; and these stones they threw down upon the heads of Abraha’s men, certainly killing every one they struck. Then GOD sent a flood, which swept the dead bodies, and some of those who had not been struck by the stones, into the sea: the rest fled toward Yaman, but perished by the way; none of them reaching Sanaa, except only Abraha himself, who died soon after his arrival there, being struck with a sort of plague or putrefaction, so that his body opened, and his limbs rotted off by piecemeal. It is said that one of Abraha’s army, named Abu Yacsûm, escaped over the Red Sea into Ethiopia, and going directly to the king, told him the tragical story; and upon that prince’s asking him what sort of birds they were that had occasioned such a destruction, the man pointed to one of them, which had followed him all the way, and was at that time hovering directly over his head, when immediately the bird let fall the stone, and struck him dead at the king’s feet.5 This remarkable defeat of Abraha happened the very year Mohammed was born, and as this chapter was revealed before the Hejra, and within fifty-four years, at least, after it came to pass, when several persons who could have detected the lie, had Mohammed forged this story out of his own head, were alive, it seems as if there was really something extraordinary in the matter, which might, by adding some circumstances, have been worked up into a miracle to his hands. Marracci6 judges the whole to be either a fable, or else a feat of some evil spirits, of which he gives a parallel instance, as he thinks, in the strange defeat of Brennus, when he was marching to attack the temple of Apollo at Delphi.7 Dr. Prideaux directly charges Mohammed with coining this miracle, notwithstanding he might have been so easily disproved, and supposes, without any foundation, that this chapter might not have been published till Othman’s edition of the Korân,1 which was many years after, when all might be dead who could remember anything of the above-mentioned war.2 But Mohammed had no occasion to coin such a miracle himself, to gain the temple of Mecca any greater veneration: the Meccans were but too superstitiously fond of it, and obliged him, against his inclinations and original design, to make it the chief place of his new invented worship. I cannot, however, but observe Dr. Prideaux’s partiality on this occasion, compared with the favourable reception he gives to the story of the miraculous overthrow of Brennus and his army, which he concludes in the following words: “Thus was GOD pleased in a very extraordinary manner to execute his vengeance upon those sacrilegious wretches for the sake of religion in general, how false and idolatrous soever that particular religion was, for which that temple at Delphos was erected.”3 If it be answered, that the Gauls believed the religion, to the devotions of which that temple was consecrated, to be true (though that be not certain), and therefore it was an impiety in them to offer violence to it, whereas Abraha acknowledged not the holiness of the Caaba, or the worship there practised; I reply, that the doctor, on occasion of Cambyses being killed by a wound he accidentally received in the same part of the body where he had before mortally wounded the Apis, or bull worshipped by the Egyptians, whose religion and worship that prince most certainly believed to be false and superstitious, makes the same reflection: “The Egyptians,” says he, “reckoned this as an especial judgment from heaven upon him for that fact, and perchance they were not much out in it: for it seldom happening in an affront given to any mode of worship, how erroneous soever it may be, but that religion is in general wounded hereby, there are many instances in history, wherein GOD hath very signally punished the profanations of religion in the worst of times, and under the worst modes of heathen idolatry.”4 4 See the Prelim. Disc. p. 8. 5 Al Zamakh., al Beidâwi, Jallalo’ddin, Abulf. Hist. Gen. &c. See Prid. Life of Mahomet, p. 61, &c., and D’Herbel. Bibl. Orient. Art. Abrahah. 6 Refut. in Alcor. p. 823. 7 See Prid. Connection, part ii. book i. p. 25, and the authors there quoted. 1 See the Prelim. Disc. Sect. III. p. 45. 2 Prid. Life of Mahomet, p. 63, 64. 3 Prid. Connection, in the place above cited. 4 Ibid. part i. book iii. p. 173.				HAST thou not seen1 how thy Lord dealt with the army of the ELEPHANT?	1 This Sura is probably Muhammad's appeal to the Meccans, intended at the same time for his own encouragement, on the ground of their deliverance from the army of Abraha, the Christian King of Abyssinia and Arabia Felix, said to have been lost in the year of Muhammad's birth in an expedition against Mecca for the purpose of destroying the Caaba. This army was cut off by small-pox (Wakidi; Hishami), and there is no doubt, as the Arabic word for small-pox also means "small stones," in reference to the hard gravelly feeling of the pustules, what is the true interpretation of the fourth line of this Sura, which, like many other poetical passages in the Koran, has formed the starting point for the most puerile and extravagant legends. Vide Gibbon's Decline and Fall, c. 1. The small-pox first shewed itself in Arabia at the time of the invasion by Abraha. M. de Hammer Gemaldesaal, i. 24. Reiske opusc. Med. Arabum. Hal‘, 1776, p. 8.
19	2	105	Did he not make their treacherous design an occasion of drawing them into error;					Did he not cause their stratagem to miscarry?
19	3	105	and send against them flocks of birds,					And he sent against them birds in flocks (ababils),
19	4	105	which casts down upon them stones of baked clay;p	p These stones were of the same kind with those by which the Sodomites were destroyed,5 and were no bigger than vetches, though they fell with such force as to pierce the helmet and the man through, passing out at his fundament. It is said also that on each stone was written the name of him who was to be slain by it. 5 See cap. 11, p. 166.				Claystones did they hurl down upon them,
19	5	105	and render them like the leaves of corn eaten by cattle?					And he made them like stubble eaten down!
20	0	106
20	0	106
20	0	106	CHAPTER CVI.					SURA CVI.–THE KOREISCH [XX.]
20	0	106	ENTITLED, KOREISH; REVEALED AT MECCA.					MECCA.–4 Verses
20	0	106	IN THE NAME OF THE MOST MERCIFUL GOD.					In the Name of God, the Compassionate, the Merciful
20	1	106	FOR the uniting of the tribe of Koreish;q	q Some connect these words with the following, and suppose the natural order to be, Let them serve the Lord of this house, for the uniting, &c. Others connect them with the last words of the preceding chapter, and take the meaning to be, that GOD had so destroyed the army of Abraha for the uniting of the Koreish, &c. And the last opinion is confirmed by one copy, mentioned by al Beidâwi, wherein this and the preceding make but one chapter. It may not be amiss to observe, that the tribe of Koreish, the most noble among all the Arabians, and of which was Mohammed himself, were the posterity of Fehr, surnamed Koreish, the son of Malec, the son of al Nadr, who was descended in a right line from Ismael. Some writers say that al Nadr bore the surname of Koreish, but the more received opinion is that it was his grandson Fehr, who was so called because of his intrepid boldness, the word being a diminutive of Karsh, which is the name of a sea monster, very strong and daring; though there be other reasons given for its imposition.6 6 Vide Gagnier, Vie de Mah. t. I, p. 44 and 46.				For the union of the KOREISCH:–
20	2	106	their uniting in sending forth the caravan of merchants and purveyorsr in winter and summer;	r It was Hâshem, the great-grandfather of Mohammed, who first appointed the two yearly caravans here mentioned;7 one of which set out in the winter for Yaman, and the other in summer for Syria.8 7 See the Prelim. Disc. p. 3. 8 Al Zamakh., Jallal., al Beidâwi.				Their union in equipping caravans winter and summer.
20	3	106	let them serve the LORD of this house; who supplieth them with food against hunger,s	s By means of the aforesaid caravans of purveyors; or, Who supplied them with food in time of a famine, which those of Mecca had suffered.1 1 Idem.				And let them worship the Lord of this house, who hath provided them with food against hunger,
20	4	106	and hath rendered them secure from fear.t	t By delivering them from Abraha and his troops; or, by making the territory of Mecca a place of security.				And secured them against alarm.1	1 In allusion to the ancient inviolability of the Haram, or precinct round Mecca. See Sura, xcv. n. p. 41. This Sura, therefore, like the preceding, is a brief appeal to the Meccans on the ground of their peculiar privileges.
14	0	107
14	0	107
14	0	107	CHAPTER CVII.					SURA CVII.–RELIGION [XIV.]
14	0	107	ENTITLED, NECESSARIES; WHERE IT WAS REVEALED IS DISPUTED.					MECCA.–7 Verses
14	0	107	IN THE NAME OF THE MOST MERCIFUL GOD.					In the name of God, the Compassionate, the Merciful
14	1	107	WHAT thinkest thou of him who denieth the future judgment as a falsehood?					WHAT thinkest thou of him who treateth our RELIGION as a lie?
14	2	107	It is he who pusheth away the orphan;u	u The person here intended, according to some, was Abu Jahl, who turned away an orphan, to whom he was guardian, and who came to him naked, and asked for some relief out of his own money. Somme say it was Abu Sofiân, who, having killed a camel, when an orphan begged a piece of the flesh, beat him away with his staff; and others think it was al Walid Ebn al Mogheira, &c.				He it is who trusteth away the orphan,
14	3	107	and stirreth not up others to feed the poor.					And stirreth not others up to feed the poor.
14	4	107	Woe be unto those who pray,					Woe to those who pray,
14	5	107	and who are negligent at their prayer:					But in their prayer are careless;
14	6	107	who play the hypocrites,					Who make a shew of devotion,
14	7	107	and deny necessariesx to the needy.	x The original word al Maûn properly signifies utensils, or whatever is of necessary use, as a hatchet, a pot, a dish, and a needle, to which some add a bucket and a hand-mill; or, according to a tradition of Ayesha, fire, water, and salt; and this signification it bore in the time of ignorance: but since the establishment of the Mohammedan religion, the word has been used to denote alms, either legal or voluntary; which seems to be the true meaning in this place.				But refuse help to the needy.
12	0	108
12	0	108
12	0	108	CHAPTER CVIII.					SURA CVIII.–THE ABUNDANCE [XII.]
12	0	108	ENTITLED, AL CAWTHAR; REVEALED AT MECCA.y	y There are some, however, who think it to have been revealed at Medina.	108:all A Traveler’s Narrative, p. 7 link		108:all The Dawn-Breakers, Chapter IX, p. 174 link The Dawn-Breakers, Chapter XXII, p. 495, footnote 2 link link	MECCA.–3 Verses
12	0	108	IN THE NAME OF THE MOST MERCIFUL GOD.					In the Name of God, the Compassionate, the Merciful
12	1	108	VERILY we have given thee al Cawthar.z	z This word signifies abundance, especially of good, and thence the gift of wisdom and prophecy, the Korân, the office of intercessor, &c. Or it may imply abundance of children, followers, and the like. It is generally, however, expounded of a river in paradise of that name, whence the water is derived into Mohammed’s pond, of which the blessed are to drink before their admission into that place.2 According to a tradition of the prophet’s, this river, wherein his LORD promised him abundant good, is sweeter than honey, whiter than milk, cooler than snow, and smoother than cream; its banks are of chrysolites, and the vessels to drink thereout of silver; and those who drink of it shall never thirst.3 Euthymius Zigabenus,4 instead of Cauthar, reading Canthar, supposes the word to have the same signification in Arabic as in Greek, and translates the two first verses of the chapter thus: [Greek text],–i.e., We have given thee the beetle; wherefore pray unto thy LORD, and slay it; and then he cries out, O wonderful and magnificent sacrifice, worthy of the legislator! 2 See the Prelim. Disc. Sect. IV. p. 74. 3 Al Beidâwi, Jallal. &c. 4 In Panoplia Dogmat. inter Sylburgii Sarocenic. p. 29.				TRULY we have given thee an ABUNDANCE;
12	2	108	Wherefore pray unto thy LORD, and slay the victims.a	a Which are to be sacrificed at the pilgrimage in the valley of Mina. Al Beidâwi explains the words thus: Pray with fervency and intense devotion, not out of hypocrisy; and slay the fatted camels and oxen, and distribute the flesh among the poor; for he says this chapter is the counterpart of the preceding, exhorting to those virtues which are opposite to the vices there condemned.				Pray therefore to the Lord, and slay the victims.
12	3	108	Verily he who hateth thee shall be childless.b	b These words were revealed against al As Ebn Wayel, who, on the death of al Kâsem, Mohammed’s son, called that prophet Abtar, which signifies one who has no children or posterity.1 1 Jallalo’ddin.				Verily whose hateth thee shall be childless.1	1 A reply to those who had taunted Muhammad with the death of his sons, as a mark of the divine displeasure.
9	0	109
9	0	109
9	0	109	CHAPTER CIX.					SURA CIX.–UNBELIEVERS [IX.]
9	0	109	ENTITLED, THE UNBELIEVERS; REVEALED AT MECCA.					MECCA.–6 Verses
9	0	109	IN THE NAME OF THE MOST MERCIFUL GOD.					In the Name of God, the Compassionate, the Merciful
9	1	109	SAY: O unbelievers,c	c It is said that certain of the Koreish once proposed to Mohammed that if he would worship their gods for a year, they would worship his GOD for the same space of time; upon which this chapter was revealed.2 2 Idem, al Beidâwi.				SAY: O ye UNBELIEVERS!
9	2	109	I will not worship that which ye worship;					I worship not that which ye worship,
9	3	109	nor will ye worship that which I worship.					And ye do not worship that which I worship;
9	4	109	Neither do I worship that which ye worship;					I shall never worship that which ye worship,
9	5	109	neither do ye worship that which I worship.					Neither will ye worship that which I worship.
9	6	109	Ye have your religion, and I my religion.					To you be your religion; to me my religion.1	1 This Sura is said to have been revealed when Walîd urged Muhammad to consent that his God should be worshipped at the same time with the old Meccan deities, or alternately every year. Hishâmi, p. 79; Tabari, p. 139. It is a distinct renunciation of Meccan idolatry, as the following Sura is a distinct recognition of the Divine Unity.
111	0	110
111	0	110
111	0	110	CHAPTER CX.					SURA1 CX.–HELP [CXI.]	1 This Sura was revealed at the taking of Mecca, and is supposed to have given Muhammad warning of his death.
111	0	110	ENTITLED, ASSISTANCE; REVEALED AT MECCA.					MEDINA.–3 Verses
111	0	110	IN THE NAME OF THE MOST MERCIFUL GOD.					In the Name of God, the Compassionate, the Merciful
111	1	110	WHEN the assistance of GOD shall come, and the victory;d	d i.e., When GOD shall cause thee to prevail over thy enemies, and thou shalt take the city of Mecca.				WHEN the HELP of God and the victory arrive,
111	2	110	and thou shalt see the people enter into the religion of GOD by troops:e	e Which happened in the ninth year of the Hejra, when, Mohammed having made himself master of Mecca, and obliged the Koreish to submit to him, the rest of the Arabs came in to him in great numbers, and professed Islâm.3 3 See the Prelim. Disc. Sect. II. p. 43.				And thou seest men entering the religion of God by troops;
111	3	110	celebrate the praise of thy LORD, and ask pardon of him;f for he is inclined to forgive.	f Most of the commentators agree this chapter to have been revealed before the taking of Mecca, and suppose it gave Mohammed warning of his death; for they say that when he read it al Abbâs wept, and being asked by the prophet what was the reason of his weeping, answered, Because it biddeth thee to prepare for death; to which Mohammed replied, It is as thou sayest.4 And hence, adds Jallalo’ddin, after the revelation of this chapter the prophet was more frequent in praising and asking pardon of GOD, because he thereby knew that his end approached; for Mecca was taken in the eighth year of the Hejra, and he died in the beginning of the tenth. 4 Al Beidâwi.				Then utter the praise of thy Lord, implore His pardon; for He loveth to turn in mercy.
11	0	111
11	0	111
11	0	111	CHAPTER CXI.					SURA CXI. ABU LAHAB [XI.]
11	0	111	ENTITLED, ABU LAHEB; REVEALED AT MECCA.					MECCA. 5 Verses
11	0	111	IN THE NAME OF THE MOST MERCIFUL GOD.					In the Name of God, the Compassionate, the Merciful
11	1	111	THE hands of Abu Laheb shall perish,g and he shall perish.h	g Abu Laheb was the surname of Abd’al Uzza, one of the sons of Abd’almotalleb, and uncle to Mohammed. He was a most bitter enemy to his nephew, and opposed the establishment of his new religion to the utmost of his power. When that prophet, in obedience to the command he had received to admonish his near relations,1 had called them together, and told them he was a warner sent unto them before a grievous chastisement, Abu Laheb cried out, Mayest thou perish! Hast thou called us together for this? and took up a stone to cast at him. Whereupon this passage was revealed.2 By the hands of Abu Laheb some commentators, by a synecdoche, understand his person; others, by a metonymy, his affairs in general, they being transacted with those members; or his hopes in this world and the next. 1 See the Prelim. Disc. Sect. II. p. 34. 2 Al Beidâwi, Jallalo’ddin, &c. h He died of grief and vexation at the defeat his friends had received at Bedr, surviving that misfortune but seven days.3 They add, that his corpse was left aboveground three days, till it stank, and then some negroes were hired to bury him.4 3 Abulf. Vit. Moh. p. 57. 4 Al Beidâwi.				LET the hands of ABU LAHAB1 perish,and let himself perish!	1 Undoubtedly one of the earliest Suras, and refers to the rejection of Muhammad's claim to the prophetic office by his uncle, Abu Lahab, at the instigation of his wife, Omm Djemil, who is said to have strewn the path of Muhammad on one occasion with thorns. The following six Suras, like the two first, have special reference to the difficulties which the Prophet met with the outset of his career, especially from the rich.
11	2	111	His riches shall not profit him, neither that which he hath gained.i	i And accordingly his great possessions, and the rank and esteem in which he lived at Mecca, were of no service to him, nor could protect him against the vengeance of GOD. Al Beidâwi mentions also the loss of his son Otha, who was torn to pieces by a lion in the way to Syria, though surrounded by the whole caravan.				His wealth and his gains shall avail him not.
11	3	111	He shall go down to be burned into flaming fire;k	k Arab. nâr dhât laheb; alluding to the surname of Abu Laheb, which signifies the father of flames.				Burned shall he be at the fiery flame,2	2 In allusion to the meaning of Abu Lahab, father of flame.
11	4	111	and his wife also,l bearing wood,m	l Her name was Omm Jemîl: she was the daughter of Harb, and sister of Abu Sofiân. m For fuel in hell; because she fomented the hatred which her husband bore to Mohammed; or, bearing a bundle of thorns and brambles, because she carried such, and strewed them by night in the prophet’s way.5 5 Idem, Jallalo’ddin.				And his wife laden with fire wood,–
11	5	111	having on her neck a cord of twisted fibres of a palm-tree.					On her neck a rope of palm fibre.
10	0	112
10	0	112
10	0	112	CHAPTER CXII.					SURA CXII.–THE UNITY [X.]
10	0	112	ENTITLED, THE DECLARATION OF GOD'S UNITY;n WHERE IT WAS REVEALED IS DISPUTED.	n This chapter is held in particular veneration by the Mohammedans, and declared, by a tradition of their prophet, to be equal in value to a third part of the whole Korân. It is said to have been revealed in answer to the Koreish, who asked Mohammed concerning the distinguishing attributes of the GOD he invited them to worship.6 6 Idem.				MECCA.–4 Verses
10	0	112	IN THE NAME OF THE MOST MERCIFUL GOD.					In the Name of God, the Compassionate, the Merciful
10	1	112	SAY, God is one GOD;					SAY: He is God alone:
10	2	112	the eternal GOD:					God the eternal!
10	3	112	be begetteth not, neither is he begotten:					He begetteth not, and He is not begotten;
10	4	112	and there is not any one like unto him.					And there is none like unto Him.
6	0	113
6	0	113
6	0	113	CHAPTER CXIII.					SURA CXIII.–THE DAYBREAK [VI.]
6	0	113	ENTITLED, THE DAYBREAK; WHERE IT WAS REVEALED IS DISPUTED.					MECCA OR MEDINA.–5 Verses
6	0	113	IN THE NAME OF THE MOST MERCIFUL GOD.					In the Name of God, the Compassionate, the Merciful
6	1	113	SAY, I fly for refuge unto the LORD of the daybreak,o	o The original word properly signifies a cleaving, and denotes, says al Beidâwi, the production of all things in general, from the darkness of privation to the light of existence, and especially of those things which proceed from others, as springs, rain, plants, children, &c., and hence it is used more particularly to signify the breaking forth of the light from darkness, which is a most wonderful instance of the divine power.				SAY: I betake me for refuge to the Lord of the DAY BREAK
6	2	113	that he may deliver me from the mischief of those things which he hath created;p	p i.e., From the mischiefs proceeding either from the perverseness and evil choice of those beings which have a power to choose, or the natural effects of necessary agents, as fire, poison, &c., the world being good in the whole, though evils may follow from those two causes.1 1 Al Beidâwi.				Against the mischiefs of his creation;
6	3	113	and from the mischief of the night, when it cometh on;q	q Or, as the words may be rendered, From the mischief of the moon, when she is eclipsed.				And against the mischief of the night when it overtaketh me;
6	4	113	and from the mischief of women blowing on knots;r	r That is, of witches, who used to tie knots in a cord, and to blow on them, uttering at the same time certain magical words over them, in order to work on or debilitate the person they had a mind to injure. This was a common practice in former days:2 what they call in France Nouër l’eguillette, and the knots which the wizards in the northern parts tie, when they sell mariners a wind (if the stories told of them be true), are also relics of the same superstition. The commentators relate that Lobeid, a Jew, with the assistance of his daughters, bewitched Mohammed, by tying eleven knots on a cord, which they hid in a well; whereupon Mohammed falling ill, GOD revealed this chapter and the following, and Gabriel acquainted him with the use he was to make of them, and of the place where the cord was hidden: according to whose directions the prophet sent Ali to fetch the cord, and the same being brought, he repeated the two chapters over it, and at every verse (for they consist of eleven) a knot was loosed, till on finishing the last words, he was entirely freed from the charm.3 2 Vide Virgil. in Pharmaceutria. 3 Al Beidâwi, Jallalo’ddin.				And against the mischief of weird women;1	1 Lit. who blow on knots. According to some commentators an allusion to a species of charm. Comp. Virg.Ec. vi. But the reference more probably is to women in general, who disconcert schemes as thread is disentangled by blowing upon it. Suras cxiii. are called the el mouwwidhetani, or preservative chapters, are engraved on amulets,etc.
6	5	113	and from the mischief of the envious, when he envieth.					And against the mischief of the envier when he envieth.
7	0	114
7	0	114
7	0	114	CHAPTER CXIV.					SURA CXIV.–MEN [VII.]
7	0	114	ENTITLED, MEN; WHERE IT WAS REVEALED IS DISPUTED.s	s This chapter was revealed on the same occasion and at the same time with the former.				MECCA OR MEDINA.–6 Verses
7	0	114	IN THE NAME OF THE MOST MERCIFUL GOD.					In the Name of God, the Compassionate, the Merciful
7	1	114	SAY, I fly for refuge unto the LORD of men,					SAY: I betake me for refuge to the Lord of MEN,
7	2	114	the king of men,					The King of men,
7	3	114	the GOD of men,					The God of men,
7	4	114	that he may deliver me from the mischief of the whisperer who slyly withdraweth,t	t i.e., The devil; who withdraweth when a man mentioneth GOD, or hath recourse to his protection.				Against the mischief of the stealthily withdrawing whisperer,1	1 Satan.
7	5	114	who whispereth evil suggestions into the breasts of men:					Who whispereth in man's breast–
7	6	114	from genii and men.					Against djinn and men.