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TRUBNER'S ORIENTAL SERIES. 
 
 '■' A knowledge of the commonplace, at least, of Oriental literature, philo- 
 sophy, and religion is as necessary to the general reader of the present day 
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 THE INDIAN EMPIRE : ITS HISTORY, PEOPLE, 
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 ESSAYS ON THE SACRED LANGUAGE, WRITINGS, 
 
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 TEXTS FROM THE BUDDHIST CANON 
 
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 Translated from the Chinese by S. BEAL, B.A., Professor of Chinese, 
 
 University College, London. 
 
 The Dhammapada, as hitherto known by the Pali Text Edition, as edited 
 by Fausboll, by Max Midler's English, and Albrecht Weber's German 
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 the minds of millions of people, make them a very remarkable study." — Times. 
 
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 THE HISTORY OF INDIAN LITERATURE. 
 
 By ALBRECHT WEBER. 
 
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 Dr. Buhler, Inspector of Schools in India, writes: — "When I was Pro- 
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 A SKETCH OF 
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 for his own edification. 
 
 " Supplies a deficiency which has long been felt." — Times. 
 
 " The book before us is then a valuable contribution to philological science. It 
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 THE BIRTH OF THE WAR-GOD. 
 
 A Poem. By KALIDASA. 
 
 Translated from the Sanskrit into English Verse by 
 Ralph T. H. Griffith, M.A. 
 
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 twenty-six years ago, and which we are glad to see made once more accessible." — 
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 " Mr. Griffith's very spirited rendering is well known to most who are at all 
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 A CLASSICAL DICTIONARY OF HINDU MYTHOLOGY 
 
 AND RELIGION, GEOGRAPHY, HISTORY, AND 
 
 LITERATURE. 
 
 Et JOHN DOWSON, M.R.A.S., 
 Late Professor of Hindustani, Staff College. 
 
 "This not only forms an indispensable book of reference to students of Indian 
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 circle of savants." — Times. 
 
 " It is no slight gain when such subjects are treated fairly and fully in a moderate 
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 SELECTIONS FROM THE KORAN. 
 
 By EDWAPvD WILLIAM LANE, 
 
 Translator of " The Thousand and One Nights ; " &c, &e. 
 
 A New Edition, Revised and Enlarged, with an Introduction hy 
 
 Stanley Lane Poole. 
 
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 MODERN INDIA AND THE INDIANS, 
 
 BEING A SERIES OF IMPRESSIONS, NOTES, AND ESSAYS. 
 By MONIER WILLIAMS, D.C.L., 
 
 Hon. LL.D. of the University of Calcutta, Hon. Member of the Bombay Asiatic 
 Society, Boden Professor of Sanskrit in the University of Oxford. 
 Third Edition, revised and augmented by considerable Additions, 
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 METRICAL TRANSLATIONS FROM SANSKRIT 
 WRITERS. 
 
 With an Introduction, many Prose Versions, and Parallel Passages from 
 Classical Authors. 
 By J. MUIR, CLE., D.C.L., LL.D., Ph.D. 
 "... An agreeable introduction to Hindu poetry." — Times. 
 
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TRUBNER'S ORIENTAL SERIES. 
 
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 THE GULISTAN; 
 
 Or, ROSE GAEDEN OF SHEKH MUSHLIU'D-DIN SADI OF SHIRAZ. 
 
 Translated for the First Time into Prose and Verse, with an Introductory 
 Preface, and a Life of the Author, from the Atish Kadah, 
 
 By EDWARD B. EASTWICK, C.B., M.A., F.R.S., M.R.A.S. 
 
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 In Two Volumes, post 8vo, pp. viii. — 408 and viii. — 348, cloth, price 28s. 
 
 MISCELLANEOUS ESSAYS RELATING TO INDIAN 
 SUBJECTS. 
 
 By BRIAN HOUGHTON HODGSON, Esq., F.R.S., 
 
 Late of the Bengal Civil Service ; Corresponding Member of the Institute ; Chevalier 
 of the Legion of Honour ; late British Minister at the Court of Nepal, <Sjc, &c. 
 
 CONTENTS OF VOL. I. 
 
 Section I. — On the Kocch, B6d6, and Dhimal Tribes. — Part I. Vocabulary. — 
 Part II. Grammar. — Part III. Their Origin, Location, Numbers, Creed, Customs, 
 Character, and Condition, with a General Description of the Climate they dwell in. 
 — Appendix. 
 
 Section II. — On Himalayan Ethnology. — I. Comparative Vocabulary of the Lan- 
 guages of the Broken Tribes of Ne"pal. — II. Vocabulary of the Dialects of the Kiranti 
 Language. — III. Grammatical Analysis of the Vayu Language. The Vayu Grammar. 
 — IV. Analysis of the Bahing Dialect of the Kiranti Language. The B&hing Gram- 
 mar. — V. On the Vayu or Hayu Tribe of the Central Himalaya. — VI. On tue Kiranti 
 Tribe of the Central Himalaya. 
 
 CONTENTS OF VOL. II. 
 
 Section III. — On the Aborigines of North-Eastern India. Comparative Vocabulary 
 of the Tibetan, B6d6, and Gar6 Tongues. 
 
 Section IV. — Aborigines of the North-Eastern Frontier. 
 
 Section V. — Aborigines of the Eastern Frontier. 
 
 Section VI. — The Indo-Chinese Borderers, and their connection with the Hima- 
 layans and Tibetans. Comparative Vocabulary of Indo-Chinese Borderers in Arakan. 
 Comparative Vocabulary of Indo-Chinese Borderers in Tenasserim. 
 
 Section VII. — The Mongolian Affinities of the Caucasians. — Comparison and Ana- 
 lysis of Caucasian and Mongolian Words. 
 
 Section VIII. — Physical Type of Tibetans. 
 
 Section IX. — The Aborigines of Central India. — Comparative Vocabulary of the 
 Aboriginal Languages of Central India. — Aborigines of the Eastern Ghats. — Vocabu- 
 lary of some of the Dialects of the Hill and Wandering Tribes in the Northern Sircars. 
 — Aborigines of the Nilgiris, with Remarks on their Affinities. — Supplement to the 
 Nilgirian Vocabularies. — The Aborigines of Southern India and Ceylon. 
 
 Section X. — Route of Nepalese Mission to Pekin, with Remarks on the Water- 
 Shed and Plateau of Tibet. 
 
 Section XI. — Route from Kathmandti, the Capital of Nepal, to Darjeeling in 
 Sikim. — Memorandum relative to the Seven Cosis of Nepal. 
 
 Section XII. — Some Accounts of the Systems of Law and Police as recognised in 
 the State of Nepal. 
 
 Section XIII. — The Native Method of making the Paper denominated Hindustan, 
 Nepalese. 
 
 Section XIV. — Pre-eminence of the Vernaculars ; or, the Anglicists Answered : 
 Being Letters on the Education of the People of India. 
 
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TRUBNER'S ORIENTAL SERIES. 
 
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 THE LIFE OR LEGEND OF GAUDAMA, 
 
 THE BUDDHA OF THE BURMESE. With Annotations. 
 
 The Ways to Neibban, and Notice on the Phongyies or Burmese Monks. 
 
 By the Right Rev. P. BIGANDET, 
 
 Bishop of Ramatha, Vicar-Apostolic of Ava and Pegu. 
 
 "The work is furnished with copious notes, which not only illustrate the subject- 
 matter, but form a perfect encyclopaedia of Buddhist lore." — Times. 
 
 "A work which will furnish European students of Buddhism with a most valuable 
 help in the prosecution of their investigations." — Edinburgh Daily Review. 
 
 " Bishop Bigandet's invaluable work." — Indian Antiquary. 
 
 " Viewed in this light, its importance is sufficient to place students of the subject 
 under a deep obligation to its author." — Calcutta Review. 
 
 " This work is one of the greatest authorities upon Buddhism." — Dublin Review. 
 
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 CHINESE BUDDHISM. 
 
 A VOLUME OF SKETCHES, HISTORICAL AND CRITICAL. 
 
 By J. EDKINS, D.D. 
 
 Author of " China's Place in Philology," " Religion in China," &c, &c. 
 
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 to be gained by long-continued study on the spot." — Athenceum. 
 
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 sophy, religion, literature, and ritual is set forth." — British Quarterly Review. 
 
 The whole volume is replete with learning. ... It deserves most careful study 
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 of just condemnation the exaggerated praise bestowed upon Buddhism by recent 
 English writers." — Record. 
 
 Post 8vo, pp. 496, cloth, price 18s. 
 
 LINGUISTIC AND ORIENTAL ESSAYS. 
 
 Written from the Year 1846 to 1878. 
 By ROBERT NEEDHAM CUST, 
 
 Late Member of Her Majesty's Indian Civil Service ; Hon. Secretary to 
 
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 and Author of " The Modern Languages of the East Indies." 
 
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 BUDDHIST BIRTH STORIES; or, Jataka Tales. 
 
 The Oldest Collection of Folk-lore Extant : 
 
 BEING THE JATAKATTHAVANNANA, 
 
 For the first time Edited in the original Pali. 
 
 By V. FAUSBOLL ; 
 
 And Translated by T. W. Rhys Davids. 
 
 Translation. Volume I. 
 
 "These are tales supposed to have been told by the Buddha of what he had seen 
 and heard in his previous births. They are probably the nearest representatives 
 of the original Aryan stories from which sprang the folk-lore of Europe as well as 
 India. The introduction contains a most interesting disquisition on the migrations 
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 Among other old friends, we meet with a version of the Judgment of Solomon. " — Times. 
 
 " It is now some years since Mr. Rhys Davids asserted his right to be heard on 
 this subject by his able article on Buddhism in the new edition of the ' Encyclopasdia 
 Britannica.' " — Leeds Mercury. 
 
 " All who are interested in Buddhist literature ought to feel deeply indebted to 
 3Mr. Rhys Davids. His well-established reputation as a Pali scholar is a sufficient 
 guarantee for the fidelity of his version, and the style of his translations is deserving 
 of high praise." — Academy. 
 
 " No more competent expositor of Buddhism could be found than Mr. Rhys Davids, 
 In the Jataka book we have, then, a priceless record of the earliest imaginative 
 literature of our race ; and ... it presents to us a nearly complete picture of the 
 social life and customs and popular beliefs of the common people of Aryan tribes, 
 closely related to ourselves, just as they were passing through the first stages of 
 civilisation." — St. James's Gazette. 
 
 Post 8vo, pp. xxviii. — 362, cloth, price 14s. 
 
 A TALMUDIC MISCELLANY; 
 
 Or, A THOUSAND AND ONE EXTRACTS FROM THE TALMUD, 
 
 THE MIDRASHIM, AND THE KABBALAH. 
 
 Compiled and Translated by PAUL ISAAC HERSHON, 
 
 Author of " Genesis According to the Talmud," &c. 
 
 With Notes and Copious Indexes. 
 
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 " Its peculiar and popular character will make it attractive to general readers. 
 Mr. Hershon is a very competent scholar. . . . Contains samples of the good, bad, 
 and indifferent, and especially extracts that throw light upon the Scriptures." — 
 British Quarterly Review. 
 
 " Will convey to English readers a more complete and truthful notion of the 
 Talmud than any other work that has yet appeared." — Daily News. 
 
 " Without overlooking in the slightest the several attractions of the previous 
 volumes of the ' Oriental Series,' we have no hesitation in saying that this surpasses 
 them all in interest." — Edinburgh Daily Review. 
 
 " Mr. Hershon has . . . thus given English readers what is, we believe, a fair set 
 of specimens which they can test for themselves." — The Record. 
 
 " This book is by far the best fitted in the present state of knowledge to enable the 
 general reader to gain a fair and unbiassed conception of the multifarious contents 
 of the wonderful miscellany which can only be truly understood — so Jewish pride 
 asserts — by the life-long devotion of scholars of the Chosen People." — Inquirer. 
 
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 extract is given in its pages but throws some light, direct or refracted, upon those 
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 light-giving labour." — Jeteish Herald. 
 
TRUBNER'S ORIENTAL SERIES. 
 
 Post 8vo, pp. xii. — 228, cloth, price 7s. 6d. 
 
 THE CLASSICAL POETRY OF THE JAPANESE. 
 By BASIL HALL CHAMBERLAIN, 
 
 Author of " Yeigo Hehkaku Shiran." 
 
 " A very curious volume. The author has manifestly devoted much labour to the 
 task of studying the poetical literature of the Japanese, and rendering characteristic 
 specimens into English verse." — Daily News. 
 
 " Mr. Chamberlain's volume is, so far as we are aware, the first attempt which has 
 been made to interpret the literature of the Japanese to the Western world. It is to 
 the classical poetry of Old Japan that we must turn for indigenous Japanese thought, 
 and in the volume before us we have a selection from that poetry rendered into 
 graceful English verse." — Tablet. 
 
 "It is undoubtedly one of the best translations of lyric literature which has 
 appeared during the close of the last year." — Celestial Empire. 
 
 "Mr. Chamberlain set himself a difficult task when he undertook to reproduce 
 Japanese poetry in an English form. But he has evidently laboured eon amore, and 
 his efforts are successful to a degree." — London and China Express. 
 
 Post 8vo, pp. xii. — 164, cloth, price 10s. 6d. 
 
 THE HISTORY OF ESARHADDON (Son of Sennacherib), 
 KING OF ASSYRIA, B.C. 681-668. 
 
 Translated from the Cuneiform Inscriptions upon Cylinders and Tablets in 
 the British Museum Collection ; together with a Grammatical Analysis 
 of each Word, Explanations of the Ideographs by Extracts from the 
 Bi-Lingual Syllabaries, and List of Eponyms, &c. 
 
 By ERNEST A. BUDGE, B.A., M.R.A.S., 
 
 Assyrian Exhibitioner, Christ's College, Cambridge. 
 
 " Students of scriptural archaeology will also appreciate the ' History of Esar- 
 haddon.' " — Times. 
 
 " There is much to attract the scholar in this volume. It does not pretend to 
 popularise studies which are yet in their infancy. Its primary object is to translate. 
 but it does not assume to be more than tentative, and it offers both to the professed 
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 controlling' its results." — Academy. 
 
 "Mr. Budge's book is, of course, mainly addressed to Assyrian scholars and 
 students. They are not, it is to be feared, a very numerous class. But the more 
 thanks are due to him on that account for the way in which he has acquitted himself 
 in his laborious task." — Tablet. 
 
 Post 8vo, pp. 448, cloth, price 21s. 
 
 THE MESNEVI 
 
 (Usually known as The Mesneviyi Sherif, or Holy Mesnevi) 
 
 op 
 
 MEVLANA (OUR LORD) JELALU 'D-DIN MUHAMMED ER-RUMI. 
 
 Book the First. 
 
 Together with some Account of the Life and Acts of the Author, 
 
 of his Ancestors, and of his Descendants. 
 
 Illustrated by a Selection of Characteristic Anecdotes, as Collected 
 
 by their Historian, 
 
 Mevlana Shemsu-'D-Din Ahmed, el Eflaki, el 'Arifi. 
 
 Translated, and the Poetry Versified, in English, 
 
 By JAMES W. REDHOUSE, M.R.A.S., &c. 
 
 " A complete treasury of occult Oriental lore." — Saturday Review. 
 
 "This book will be a very valuable help to the reader ignorant of Persia, who is 
 desirous of obtaining an insight into a very important department of the literature 
 extant in that language." — Tablet. 
 
TRUBNER'S ORIENTAL SERIES. 
 
 Post 8vo, pp. xvi.— 280, cloth, price 6s. 
 
 EASTERN PROVERBS AND EMBLEMS 
 
 Illustrating Old Truths. 
 
 By Kev. J. LONG, 
 
 Member of the Bengal Asiatic Society, F.R.G.S. 
 
 " We regard the book as valuable, and wish for it a wide circulation and attentive 
 reading." — Record. 
 
 " Altogether, it is quite a feast of good things." — Globe. 
 " It is full of interesting matter." — Antiquary. 
 
 Post 8vo, pp. viii. — 270, cloth, price 7s. 6d. 
 
 INDIAN POETRY; 
 
 Containing a New Edition of the "Indian Song of Songs," from the Sanscrit 
 of the "Gita Govinda" of Jayadeva ; Two Books from "The Iliad of 
 India" (Mahabharata), "Proverbial Wisdom " from the Shlokas of the 
 Hitopadesa, and other Oriental Poems. 
 By EDWIN ARNOLD, C.S.I., Author of "The Light of Asia." 
 
 " In this new volume of Messrs. Trubner's Oriental Series, Mr. Edwin Arnold does 
 good service by illustrating, through the medium of his musical English melodies, 
 the power of Indian poetry to stir European emotions. The ' Indian Song of Songs ' 
 is not unknown to scholars. Mr. Arnold will have introduced it among popular 
 English poems. Nothing could be more graceful and delicate than the shades by 
 which Krishna is portrayed in the gradual process of being weaned by the love of 
 
 ' Beautiful Radha, jasmine-bosomed Radha,' 
 from the allurements of the forest nymphs, in whom the five senses are typified." — 
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 UDANAVARGA. 
 
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 logical 
 
 CONTENTS. 
 
 CHAP. PAGE 
 
 III. — Entitled Sur al Imran (The Family op Imran) i 
 
 IV. — Entitled Surat un Nisa (Women) ... 64 
 
 V. — Entitled Surat ul Maida (The Table) . .118 
 
 VI. — Entitled Surat al Anam (Cattle) . . -159 
 
 VII. — Entitled Surat al Araf (The Partition Wall) 201 
 
 VIII. — Entitled Surat al Aufal (The Spoils) . . 248 
 
 IX. — Entitled Surat al Tauba (Repentance, Im- 
 munity) 273 
 
 X. — Entitled Surat al Yunas (Jonah) . . .321 
 
 XI. — Entitled Surat al Hud 342 
 
 XII. — Entitled Surat al Yasup (Joseph) . . . 368 
 
 XIII. — Entitled Surat al Raad (Thunder) . . . 396 
 
THE QURAN. 
 
 CHAPTER III. 
 
 ENTITLED SURAT AL IMRAN (THE FAMILY OF IMRAN). 
 
 Revealed at Madina. 
 
 INTRODUCTION. 
 
 This chapter contains a variety of passages belonging to different 
 periods. The revelations are, however, all of Madina origin, except- 
 ing verses 26 and 27, which seem to be the remnant of a lost 
 Makkan Sura. 
 
 As to matter, the chapter may be divided into two portions. The 
 first, extending to verse 1 20, relates to various matters of instruction 
 and warning, suited to the circumstances of the Muslims during the 
 period of prosperity intervening between the victory at Badr and 
 the defeat at Ohod. The remainder of the chapter was intended to 
 counteract the evils consequent upon the misfortunes of the Muslims 
 at Ohod. 
 
 Probable Date of the Revelations. 
 
 Verses 1-25, 28-57, 66-94, and 98-120, belong to the period inter- 
 vening between Ramadhan of a.h. 2 (Badr) and Shawwal of a.h. 3 
 (Ohod). 
 
 Verses 26 and 27 are Makkan, but their date cannot be ascertained. 
 Verses 58-65 allude to the visit of the Christians of Najran to 
 Madina in a.h. 9. They probably belong to that year. 
 
 Verses 95-97, referring to the rites of pilgrimage as fully estab- 
 lished, must be referred to the later years of Muhammad's life, say 
 a.h. io. 
 
 VOL. II. A 
 
CHAP. III.] 
 
 ( 2 ) 
 
 [INTROD. 
 
 The remaining verses, 121-200, belong to a period immediately 
 succeeding the battle of Ohod, and must therefore be referred to the 
 latter part of a.h. 3 or the beginning of a.h. 4. 
 
 Principal Subjects. 
 
 God one and self-existent .... 
 
 The Quran to be believed .... 
 
 God omniscient ...... 
 
 Plain and obscure verses of the Quran . 
 
 The prayer of those versed in Quranic mystery 
 
 The punishment of Pharaoh a warning to infidels 
 
 The victory at Badr alluded to 
 
 The faithful, their character and reward 
 
 Islam the true religion 
 
 The punishment of unbelievers eternal . 
 
 God omnipotent and sovereign 
 
 Obedience to God enjoined .... 
 
 The Virgin Mary — her conception — nurtured by 
 
 Zacharias ...... 
 
 John Baptist, his birth 
 
 Christ announced to the Virgin — his miracles — 
 
 apostles, &c. ...... 
 
 Muhammad's dispute with the Christians of Najran 
 
 The hypocritical Jews reproached . 
 
 Prophets not to be worshipped 
 
 God's curse on infidels ..... 
 
 Almsgiving enjoined ..... 
 
 The Jews unlawfully forbid certain meats 
 
 The Kaabah founded 
 
 Muslims are warned against the friendship of Jews 
 
 &c 
 
 The lot of infidels and believers contrasted 
 Muslims safe from the enmity of Jews and Chris 
 
 tians ....... 
 
 Certain believing Jews commended for their faith 
 
 Muslims not to make friends of Jews and Christians 
 
 The battle of Ohod alluded to 
 
 Disheartened Muslims encouraged . 
 
 Usury forbidden ...... 
 
 The doom of calumniators of the apostles 
 Islam not dependent on Muhammad for success 
 The former prophets are examples of perseverance 
 Unbelievers to be avoided .... 
 
 Certain Muslims disobedient at Ohod 
 
 verses 
 
 I, 2 
 
 » 
 
 3, 4 
 
 >) 
 
 5,6 
 
 5> 
 
 7 
 
 5) 
 
 8,9 
 
 >> 
 
 10, 12 
 
 5> 
 
 13 
 
 » 
 
 14-18 
 
 » 
 
 19, 20 
 
 )> 
 
 21-25 
 
 ;» 
 
 26,27 
 
 J> 
 
 28-34 
 
 95 
 
 35-38 
 
 )J 
 
 39-41 
 
 )J 
 
 42-57 
 
 >J 
 
 58-65 
 
 >) 
 
 66-77 
 
 )) 
 
 78-83 
 
 5> 
 
 84-91 
 
 » 
 
 92 
 
 5) 
 
 93-95 
 
 JJ 
 
 96,97 
 
 )5 
 
 98-105 
 
 ?) 
 
 106-109 
 
 >) 
 
 110-112 
 
 » 
 
 113-115 
 
 JJ 
 
 1 16-120 
 
 J> 
 
 121, 122 
 
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 123-129 
 
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 130-136 
 
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 137, 138 
 
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 139-144 
 
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 145-148 
 
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 1 49-1 51 
 
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 152-154 
 
INTROD.] 
 
 ( 3 ) 
 
 [chap. III. 
 
 The hypocrites rebuked ..... 
 Muslims slain at Ohod to enter paradise . 
 Mild treatment of vacillating Muslims . 
 The spoils of war to be honestly divided 
 The faithful sifted by defeat at Ohod 
 The joy of the Ohod martyrs in paradise 
 Certain Muslims commended for faithfulness . 
 
 The fate of unbelievers 
 
 The miser's doom ...... 
 
 Scoffing Jews denounced — they charge Muhammat 
 with imposture ..... 
 
 Meditations and prayers of the pious 
 God's answer to the prayers of the pious . 
 Certain believing Jews and Christians commended 
 Exhortation to patience and perseverance 
 
 . verses 
 
 155-157 
 
 )j 
 
 158, 159 
 
 >) 
 
 l60, l6l 
 
 >5 
 
 l62-l65 
 
 )J 
 
 I66-I69 
 
 )! 
 
 I70-172 
 
 !) 
 
 173-176 
 
 JJ 
 
 I77-I80 
 
 )> 
 
 l8l 
 
 ' J> 
 
 I 82- I9O 
 
 ») 
 
 I9I-I95 
 
 » 
 
 I96-I98 
 
 „ 
 
 199 
 
 » 
 
 200 
 
 IN THE NAME OF THE MOST MERCIFUL GOD. 
 
 || (1) A. L. M. (2) There is no God but God, the living, R I. 
 the self-subsisting : (3) he hath sent down unto thee the 
 
 (1) A. L. M. See note on chap. ii. ver. 1, and Prelim. Disc, 
 p. 100. 
 
 (2) There is no God but God, d-c. These words express one half 
 of the Muslim creed ; they are said to have been delivered on the 
 occasion of a visit to the Prophet h} 7 certain Christians from Najran. 
 On being invited to join Islam, they professed their faith in Jesus 
 the Son of God. To this Muhammad replied that they were unable 
 to receive the true religion because of their having attributed to the 
 Deity the human relationships of wife and son. The Christians 
 declared their belief in the Sonsbip of Jesus, saying, " If God were 
 not his father, who was ? " To this Muhammad replied, that, accord- 
 ing to their own religion, God was immortal, and yet they believed 
 that Jesus would taste of death ; that he ate and drank, slept and 
 awoke, went and came, &c. This, he averred, could not be predi- 
 cated of divinity. See T'afsir-i-Husaini in loco. 
 
 According to the Tafsir-i-Raufi, this verse contains a distinct re- 
 jection of the Christian doctrine of the Divinity of Christ as well as 
 of the Trinity. The tradition handed down to the present genera- 
 tion by these commentators, and, so far as I know, by all commen- 
 tators of the Quran, confirms our interpretation of chap. ii. vers. 86, 
 116. Muhammad knew of no Trinity save that of God, Mary, and 
 Jesus, and Muhammadan commentators know of no other Trinity, 
 unless it be that of God, Jesus, and Gabriel — see Tafsir-i-Raufi in 
 loco — probably a modern gloss of the Bible language, "Father, Son, 
 and Holy Ghost," the term Holy Spirit, as found in the Quran, being 
 
CHAP. III.] ( 4 ) [SIPARA III- 
 
 book of the Quran 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. (4) Verily those 
 who believe not the signs of God shall suffer a grievous 
 punishment; for Cod is mighty, able to revenge. (5) 
 Surely nothing is hidden from God, of that which is on 
 
 always understood to refer to the Angel Gabriel : see chap. ii. 253. 
 No Christian would object to the statement upon which we are now 
 commenting. It is a statement clearly set forth in our Scriptures. 
 But if this statement is intended to refute the Christian doctrine 
 concerning the person of Christ and the Trinity, what becomes of 
 the claims set up for the Quran in this same verse as "confirming 
 that which was revealed before it " ? What are we to say of the 
 inspiration of a prophet who seems to have been ignorant of the 
 teaching of the Scriptures he professed to confirm ? If he were not 
 ignorant of these doctrines, then what becomes of his character for 
 integrity 1 How he could be so ignorant of them, after personal 
 intercourse with Christians as testified by tradition, as to attribute 
 to them views never held by any sect however heretical, I confess 
 myself unable to show. 
 
 (3) He hud formerly sent down the law, &c. The Muslim com- 
 mentators understand the reference to be to all the Scriptures of the 
 Old and New Testament, and that these were "a direction " unto 
 the Jews that they should not call Ezra the Son of God, and "a 
 direction " to the Christians that they should not call Christ " God, the 
 Son of God, or one of three persons of a Trinity." — Tafsir-i- Raufi. 
 
 The distinction. The original word is Al Furqdn, a word usually 
 translated in the Persian and Urdu versions of the Quran, " miracles." 
 It is applied to the Quran in the sense of the text, as the dis- 
 tinguisher " between good and evil," especially between the false 
 and true in religion. This name, say the Muslims, is intended to 
 point to the miraculous character of the Quran. But if so, the same 
 character must be credited to the Christian and Jewish Scriptures, 
 for the commentators admit that what is referred to in the first part 
 of this verse in detail is here referred to in general {Tafsir-i- Rauji in 
 loco). The word therefore probably points to the seal of vtiracles 
 which God set upon all his prophets and his word as revealed by 
 them. In the case of the Quran, the verses (Aydt = signs) are the 
 miraculous seal of inspiration. 
 
 (4) Those who believe not the signs, i.e., who reject the teaching of 
 the Quran. If our view of the latter clause of the preceding verse 
 be correct, allusion may be had to the teaching of former Scriptures 
 as well. 
 
 (5) Nothing is hidden from God, dx. A distinct recognition of the 
 omniscience of God. The commentators see in this statement a refu- 
 tation of the Christian doctrine of the Divinity of Christ. The Son 
 
SIPARA III.] ( 5 ) [CHAP. III. 
 
 earth, or in heaven : (6) it is he who formeth you in the 
 wombs, as he pleaseth ; there is no God but he, the mighty, 
 the wise. (7) 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. 
 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 inter- 
 pretation thereof, except God. But they who are well 
 
 of Mary did not know everything, therefore he could not he divine. 
 Here again we see that the Muslim conception of Christ's divinity 
 is that his humanity was divine. 
 
 (6) He that formeth you, <fcc, i.e., " tall or short, male or female, 
 black or white, deformed or perfect, beautiful or ugly, good and 
 fortunate, or wretched and miserable." — Tafsir-i-Raufi. 
 
 (7) Some verses clear, . . . others are parabolical. " This passage is 
 translated according to the exposition of al Zamakhshari and Bai- 
 dhawi, which seems to be the truest. 
 
 "The contents of the Quran are here distinguished into such pas- 
 sages 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 ex- 
 presses it, the mother of the book, and contain the principal doctrines 
 and precepts, agreeably to and consistently with which, those pas- 
 sages which are wrapt up in metaphors and delivered in enigmatical, 
 allegorical style are always to be interpreted." See Prelim. Disc, 
 p. 1 1 3. — Sale. 
 
 On this subject, Hughes, in his Notes on Muhammad anism, pp. 
 32-34, second edition, writes as follows : — " The sentences ('Ibdrat) 
 of the Quran are either Zdhir or Khafi, i.e., either obvious or hidden. 
 
 " Obvious sentences are of four classes : zdhir, nass, mufassar, 
 muhkam. 
 
 "Zahir = those sentences the meaning of which is obvious or clear 
 without any assistance from the context, &c. 
 
 " Hidden sentences are either khafi, mushkil, mvjmal, or muta- 
 shabih" i.e., " hidden," " ambiguous," " compendious," or " intricate." 
 
 We have therefore in this passage the foundation principle of 
 Muslim exegesis. See also the Tafsir-i- Raufi in loco. 
 
 None knoweth the interpretation. &c. Sale has followed the inter- 
 pretation of the Sunni or orthodox sect in this translation. The 
 Shiah sect, however, dissents from an interpretation which makes 
 God say that he has revealed what is not after all a revelation. 
 They, therefore, understand this sentence as being closely connected 
 with the one following, as the original will very well allow, and 
 render the passage thus : " None knoweth the interpretation thereof 
 except God and those who are well grounded in the knowledge which 
 
CHAP. III.] ( 6 ) [SIPARA III. 
 
 grounded in the knowledge say, We believe therein, the 
 whole is from our Lord ; and none will consider except 
 the prudent. (8) 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. (9) 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. 
 
 || (10) As for the infidels, their wealth shall not profit 
 them anything, nor their children, against God : they shall 
 be the fuel of hell fire. (11) 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 
 v io' wickedness, and God is severe in punishing. (12) Say unto 
 those who believe not, Ye shall be overcome, and thrown 
 together into hell; and an unhappy couch shall it he. (13) 
 Ye have already had a miracle shown you in two armies, 
 
 say, dc. By " those who are well grounded in the knowledge," 
 they understand the Imams of their own sect. This interpretation, 
 however, does not avail them much, inasmuch as they are dependent 
 on the fallible testimony of the traditionists for a knowledge of the 
 dictum of the Imams ; and, amidst the conflict of witnesses, most 
 men would be ready to say with the text, "None knoweth the inter- 
 pretation thereof except God." 
 
 The principle enunciated in this verse should not be forgotten by 
 Christians when called upon by Muslims to explain some of the 
 obscure passages of the Bible or the mysteries of our religion. 
 
 (8) Lord, d-c. Muslims understand all prayers of this kind 
 found in the Quran as introduced by the word " say." See notes in 
 chap. i. This prayer is dictated by the third clause of the preceding 
 verse, and is connected with that passage thus: "They who are 
 well grounded, say ... Lord," &c. 
 
 (9) A day, &c. Rodwell gives the correct rendering of this pas- 
 sage thus : " For the day of whose coming there is not a doubt, thou 
 wilt surely gather mankind together." So too the Urdu and Persian 
 translations. 
 
 (11) They charged our signs with a lie. Muhammad again likens 
 himself to Moses and other prophets, whose message had been treated 
 with contempt by infidels like unto the Jews and Quraish of his time. 
 
 (12) Ye shall be overcome. These defiant words, addressed to the 
 enemies of Islam, and to the Quraish in particular, were inspired by 
 the Muslim victory at Badr, a.h. 2. 
 
 (13) Ye have already Jmd a miracle shown you. "The sign or 
 
SIPARA III.] ( 7 ) [CHAP. III. 
 
 which attacked each other : 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. (14) 
 
 miracle here meant was the victory by Muhammad in the second 
 year of the Hijra over the idolatrous Makkans ... in the valley 
 of Badr. . . . Muhammad'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 Quraish" (forty-nine, see Aluir's Life of Ma- 
 homet, vol. iii. p. 107, note), "and taken as many prisoners, with the 
 loss of only fourteen of his own men. This was the first victory 
 obtained by the Prophet; and though it may seem no very consider- 
 able action, yet it was of ^reat 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 Quran (chap. 
 viii. 45, 46) as an effect of the divine assistance. The miracle, it is 
 said, consisted in three things : 1. Muhammad, by the direction of 
 the Angel Gabriel, took a handful of gravel and threw it towards the 
 enemy in the attack, saying, May their faces be confounded ; where- 
 upon they immediately turned their backs and fled. But though 
 the Prophet seemingly threw the gravel himself, yet it is told in the 
 Quran (chap. viii. 17) that it was not he, but God, who threw it, 
 that is to say, by the ministry of his angel. 2. The Muhammadan 
 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 thou- 
 sand angels, led by Gabriel, mounted on his horse Haizvim ; and, 
 according to the Quran (chap. viii. 17), these celestial auxiliaries 
 really did all the execution, though Muhammad's men imagined 
 themselves did it, and fought stoittly at the same time." — Sale. 
 
 There is a discrepancy between the statement of this verse and 
 that of chap. viii. 46. Here the miracle consists in the dismay 
 wrought among the Quraish by magnifying the number of Muslims 
 in their eyes ; but there it is recorded that " when he caused them 
 to appear unto you when ye met to be few in your eyes, and dimini- 
 shed your number in their eyes." In this verse the miracle consisted 
 in encouraging the Muslims by diminishing the number of those of 
 Makkah and in luring on the Quraish to destruction by making 
 the number of their adversaries appear even less than it really was. 
 The commentators reconcile these statements by making the former 
 to succeed the latter in time. Considering the number of angels 
 called in to assist the Muslims on this occasion, one 'would infer 
 that the angelic hosts of Islam were not highly gifted in the art of 
 war. Compare Tsa. xxxvii. 36, but see below, ver. 123, note, and on 
 chap. viii. 45, 46. 
 
CHAP. III.] ( 8 ) [SIPARA III. 
 
 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 pro- 
 vision of the present life ; but unto God shall be the most 
 excellent return. (15) Say, Shall I declare unto you 
 better things than this ? For those who are devout are 
 prepared with their Lokd gardens through which rivers 
 flow ; therein shall they continue for ever : and they shall 
 enjoy wives free from impurity, and the favour of God ; 
 for God regardeth his servants, (16) who say, Lokd, we 
 do sincerely believe ; forgive us therefore our sins, and 
 deliver us from the pain of hell fire : (17) the patient, and 
 the lovers of truth, and the devout, and the almsgivers, 
 and those who ask pardon early in the morning. (18) 
 God hath borne witness that there is no God but he ; and 
 the angels, and those who are endowed with wisdom, pro- 
 fess the same ; who executeth righteousness ; there is no 
 God but he ; the mighty, the wise. 
 
 II (19) Verily the true religion in the sight of God is 
 
 (15) Shall I declare unto you better things than this? This verse, 
 taken in connection with the preceding, clearly shows that the joys 
 of the Muslim heaven are carnal. " The provision of the present 
 life," viz., women, gold and silver, horses, cattle, and land, were such 
 as could alone gratify the " eager desire " of an Arab in this life. All 
 these are to be infinitely multiplied amid the pavilions and gardens 
 of paradise. See also notes on chap. ii. 25. 
 
 The attempt to explain these passages as figurative and symbolical 
 of spiritual blessing, while sanctioned by the teaching of some Mus- 
 lim writers, does violence to the language of the Quran as well as to 
 the faith of the orthodox in all ages of Islam. It is unfair to quote 
 in evidence the dreamy statements of the Sufis or the rationalistic 
 pleading of modern free-thinkers. These are alike regarded as 
 infidels by the orthodox Muhammadan. There cannot be a shadow 
 of a doubt that the heaven of Muslims is a place of sensual delights. 
 No orthodox Muslim commentator takes any other view, "and it is 
 impossible for any candid mind to read the Quran and the traditions 
 and arrive at any other conclusion on the subject." See Hughes's 
 Notes on Muliammadanism, 2d ed., pp. 91-95. 
 
 God regardeth his servants who sat/, tt'C. The ground of forgive- 
 ness, as here stated, is faith in Islam and obedience to its precepts. 
 
 (19) The true religion . . . is Islam. " The proper name of the 
 Muhammadan religion, which signifies the resigning or devoting one's 
 self entirely to God and his service. This they say is the religion 
 
SIPARA III.] ( 9 ) [CHAP. IIT. 
 
 Islam : 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. (20) If they 
 dispute with thee, say, I have resigned myself unto God, 
 and he who followeth me doth the same; and say unto 
 them who have received the scriptures, and to the igno- 
 rant, 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 bclongcth preaching only; for 
 God regardeth his servants. 
 
 || (21) 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. (22) These are they whose works 
 perish in this world, and in that which is to come ; and 
 they shall have none to help them. (23) Hast thou not 
 observed those unto whom part of the scripture was 
 
 which all the prophets were sent to teach, being founded on the 
 unity of God." — Sale, Jaldluddln. 
 
 See also below, on vers. 83, 84. 
 
 They who had received the Scriptures dissented, &c. The meaning 
 of this passage seems to be that Jews and Christians belonged to this 
 true religion of Islam until the revelation of the Quran came. They 
 were then filled with envy, and on this account dissented from the 
 truth. 
 
 Muhammad, therefore, again attests the truth of Judaism and 
 Christianity, and in this passage seems clearly to state that the Jews 
 and Christians were the followers of the true religion up to the date 
 of his prophetic claim. If so, a comparison of the religions will show 
 how far Islam falls short of beinsj the true religion taught by the 
 prophets and Jesus, and also how far the charge of envy is justi- 
 fied. 
 
 (20) Do ye profess Islam ? See Kodwell's note on this passage. 
 The mission of Muhammad thus far was that of a preaclier only. 
 Although the enemies of Islam were threatened, the policy of Mu- 
 hammed was as yet purely defensive. 
 
 (21, 22) The Jews are referred to in these verses. The intensity 
 of the opposition is very marked. 
 
 (23) Part of the Scriptture, i.e., the Scriptures given to the Jews. 
 This verse shows clearly that these Jews possessed copies of the 
 Scriptures attested as the word of God by the Quran. Some com- 
 
CHAP. III.] ( IO ) [SIPARA IIL 
 
 given ? They were called unto the book of God, that it 
 might judge between them ; then some of them turned 
 their backs, and retired afar off. (24) This they did be- 
 cause they said, the fire of hell shall by no means touch 
 
 mentators regard the word nasiban=part, as designating only a por- 
 tion of the Pentateueh, but "the book of God" in the following 
 sentence is evidently the equivalent of "part of the Scriptures'' 
 here, and that undoubtedly refers to the volume of the Jewish Scrip- 
 tures. 
 
 They were called unto the book of God. The following is Sale's 
 note on this passage : — 
 
 "This passage was revealed on occasion of a dispute Muhammad 
 had with some Jews, which is differently related by the commen- 
 tators. 
 
 " Al Baidhawi says that Muhammad, going one day into a Jewish 
 synagogue. Nairn Ibn Anir and al Harith Ibn Zaid asked him what 
 religion he was of. To which he answering, ' Of the religion of 
 Abraham,' they replied, 'Abraham was a Jew ; ' but on Muhammad's 
 proposing that the Pentateuch might decide the question, they would 
 by no means agree to it. 
 
 "But Jalaluddm tells us that two persons of the Jewish religion 
 having committed adultery, their punishment was referred to Mu- 
 hammad, 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 Muhammad'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 Testament [John 
 viii. 5], (though I know some dispute the authenticity of that whole 
 passage), but it is not now to be found either in the Hebrew or Sa- 
 maritan Pentateuch, or in the Septuagint ; it being only said that 
 such shall be put to death [Lev. xx. 10]. This omission is insisted on 
 by the Muhammadans as one instance of the corruption of the law 
 of Moses by the Jew 7 s. 
 
 " It is also observable that there was a verse once extant in the 
 Quran commanding adulterers to be stoned ; and the commentators 
 say the words only are abrogated, the sense of the law still remain- 
 ing in force." 
 
 On the question of the law relating to stoning raised here, see 
 Alford's Greek Testament, notes on John viii. 5. Stoning was the 
 ordinary mode of execution among the Jews (Exod. xvii. 4 ; Luke 
 xx. 6 ; John x. 31 ; and Acts xiv. 5), and therefore the general state- 
 ment of Lev. xx. 10 would designate this mode, unless some other 
 mode were distinctly commanded. Besides, Deut. xxii. 21-24 very 
 clearly appoints this as the mode of punishment. This suggests a 
 sufficient reply to the Muslim claim referred to by Sale in the note 
 j ust quoted. 
 
SIPARA III.] ( II ) [CHAP. III. 
 
 us, but for a certain number of days ; and that which they 
 had falsely devised hath deceived them in their religion. 
 (25) How then will it be with them, when we shall gather 
 them together at the day of judgment, of which there is 
 no doubt ; and every soul shall be paid that which it hath 
 gained, neither shall they be treated unjustly ? (26) Say, 
 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. (27) 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 liv- 
 ing; and providest food for whom thou wilt without mea- 
 sure. (28) 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 
 
 (24) A certain number of days. The number, according to the com- 
 mentators, is forty or seven or four. It is worth noting the fact that 
 this claim ascribed here to the presumption of the Jews is precisely 
 the claim of all Muhammadans who believe that all believers in 
 God and Muhammad will certainly reach the joys of paradise. 
 Some may have to undergo purgatorial sufferings, but only for " a 
 certain number of days." 
 
 Tliat which they have falsely devised, i.e., their imagining that their 
 sins would be lightly punished through the intercession of their 
 fathers {Tafsir-i-Haufi). 
 
 (25) How then will it be, &c. Sale gives a tradition on the autho- 
 rity of Baidhawi, " 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." 
 
 (26, 27) Rodwell regards these verses as misplaced here. They 
 are probably the fragment of some Makkan chapter. 
 
 (28) Unless ye fear any danger from them. There shall be no 
 friendship between Muslims and unbelievers, unless fear of the 
 enmity of the infidels should make it necessary. Here we find a 
 divine sanction to that duplicity so prevalent among Muslims. Taken 
 in connection with the preceding context, this passage would seem 
 to sanction apparent estrangement from Islam, provided expediency 
 should demand it. Under such circumstances a Muslim may 
 appear to be more friendly towards the unbelievers than he is towards 
 his co-religionists. 
 
CHAP. III. J ( 12 ) [SIPARA III. 
 
 danger from them : but God warneth ye to beware of 
 himself: for unto God must ye return. (29) Say, 
 Whether ye conceal that which is in your breasts, or 
 whether ye declare it, God knoweth it ; for lie knoweth 
 whatever is in heaven, and whatever is on earth : God is 
 almighty. (30) 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 be- 
 ware of himself ; for God is gracious unto his servants. 
 t 12* II (31) Say, if ye love God, follow me: then God shall 
 
 (29) Whether ye conceal, &c, i.e., God knows the faith of your 
 hearts. If, therefore, you should find it necessary to dissemble so 
 as apparently to deny the faith, be of good cheer — God knows your 
 heart-faith — "God knowest whatever is in heaven, whatever is in 
 earth." 
 
 (31) Say, if ye love God, follow me. Passages inculcating the duty 
 of love to God are of rare occurrence in the Quran. Here it is made 
 the ground or reason of acceptance with God and of the pardon of 
 sin. In other places salvation is made to depend on faith and good 
 works (chap. ii. 3-5, 37, 38 ; chap. iii. 194 ; chap. iv. 55, 121-123, 
 &c), on repentance (chap. ii. 161; chap. xxv. 69-76, &c), on pilgrimage 
 and warring for the faith (chap. ii. 217 ; chap. iii. 196 ; chap. lxi. 
 12, &c), on almsgiving (chap. ii. 271-274), on the grace of God (chap, 
 xxxvii. 39, 55), &c. Everywhere the plan of salvation by atonement, 
 as clearly taught in the Christian Scriptures, is ignored. It is in 
 reference to this fact that missionaries have been led to make the 
 statement, controverted by Mr. Bosworth Smith ('■ Muhammad and 
 Muhainmadanism," 2d ed. p. 332), that " even the religious creed of 
 Muhammadanism is further removed from the truth than is that of 
 the heathen." We think there can be scarcely any doubt as to the 
 truth of this statement. All heathen forms of religion have relics 
 of truth bound up in their doctrines and rites, handed down, pro- 
 bably, by tradition from ancient times, which afford to the Christian 
 evangelist some kind of common ground in his endeavour to lead 
 them to accept Christ as their substitute, and to believe in him as 
 their Saviour, because he alone satisfies the conditions of their own 
 religion and the cravings of their souls for a Divine Helper. But 
 Muhammadanism strikes at this most important doctrine — this very 
 heart of Christianity. It sweeps away almost every vestige of Bible 
 truth as to the way of pardon. It fills the mind of its votaries with 
 complacent pride and self-satisfaction. It destroys the last work- 
 ings of a guilty conscience. In short, it imports all the evils of that 
 form of Judaism against which our Lord hurled his " woes," saying, 
 among other things, " Ye compass sea and land to make one prose- 
 
SIPARA III.] ( 13 ) [CHAP. III. 
 
 love you, and forgive you your sins ; for God is gracious 
 and merciful. (32) Say, Obey God, and his apostle ; 
 but if ye go back, verily God loveth not the unbelievers. 
 (33) God hath surely chosen Adam, and Noah, and the 
 family of Abraham, and the family of Imran above the 
 rest of the world ; (34) a race descending the one from the 
 other : God is he who heareth and knoweth. (35) Re- 
 member when the wife of Imran said, Lokd, verily I 
 
 lyte ; and when he is ma<le, ye make him twofold more a child of 
 hell than yourselves." Does Mr. Smith deny the justice of this de- 
 claration of our Lord? If not, does he infer that our Lord himself 
 thought " polytheism better than monotheism, and idolatry than a 
 sublime spiritualism" 1 
 
 (33) The family of Abraham. This expression, say the com- 
 mentators, includes a number of prophets descended from Abraham, 
 including Muhammad. It probably is intended to include all the 
 prophets from Abraham to Moses. See Tafsir-i-Raufi and Abdul 
 Qddir. 
 
 Family of Imran. This expression, like the one just noted, 
 also includes all prophets descended from Imran, e.g., Moses, 
 Aaron, Zacharias, John, and Jesus. Mary, the mother of Jesus, is 
 said to have been " the daughter of the son of Imran " (Tafsir-i- 
 Raufi, &c.) 
 
 (34) A race descending the one from the other. This seems to show 
 that Muhammad regarded the prophets as either lineally descended 
 one from another, or that they were successors to each other in 
 office, both of which ideas are incorrect. 
 
 (35) When the wife of Imran said, &c. According to the com- 
 mentators her name was Anna or Hannah. In the Apocryphal 
 Gospels the parents of Mary are called Joachim and Anna. The 
 name was probably derived from Christian tradition (see Arnold, 
 Islam and Christianity, p. 150), but the "wife of Imran" in this 
 verse looks very like the wife of Elkanah in 1 Sam. i. 11. All the 
 stories related by the commentators confirm this impression. 
 
 Again, the statement here, that the Virgin Mary was the 
 "daughter of Imran," coupled with that of chap. xix. 29, that she 
 was " the sister of Aaron," certainly looks as if the Virgin Mary 
 were confounded with the sister of Moses and Aaron. That there is 
 in this passage a medley of Jewish and Christian traditionary fiction 
 and Bible story, learned from hearsay, I think indisputable. I will 
 quote briefly the views of several writers, giving both sides of the 
 question, and leave the reader to draw his own inference : — 
 
 "From her (Mary) being called the sister of Aaron and the 
 daughter of Amran, it has been justly concluded that Muhammad 
 considered the Virgin Mary and Miriam, the sister of Moses and 
 Aaron, as identical ; and no sophistry on the part of Muhammadan 
 
CHAP. III.] ( 14 ) [SIPARA IIT. 
 
 have vowed unto thee that which is in my womb, to 
 be dedicated to thy service; accept it therefore of me; 
 
 divines or European writers can remove this impression." — Arnold, 
 Islam and Christianity, p. 149. 
 
 "It is concluded by some that Mahomet confounded Mary 
 (Maryam) with the sister of Moses. The confusion of names is 
 the more suspicious, as it is not favoured by Christian authority 
 of any description — the traditional names of Mary's parents being 
 Joachim and Anna." 
 
 "Gerock combats this idea at some length (p. 24), showing that 
 Imran is never named in the Goran as the father of Moses, nor 
 Mary (Maryam) as his sister, and that Mahomet is seen else- 
 where to be well aware of the interval between Jesus and Moses. 
 The latter fact cannot, of course, be doubted ; Mahomet could 
 never have imagined that Mary, the mother of Jesus, was the sister 
 of Moses and Aaron. But it is still extremely probable that the 
 confusion of this mis-nomenclature originated in the notions of 
 Jewish informants, amongst whom the only notorious Mary 
 (Maryam) was the daughter of Imran and sister of Moses; and 
 they could ordinarily give the name of Maryam those accompani- 
 ments ; that is, they would speak of ' Mary the daughter of Imran.' 
 Mahomet adopted the phraseology (for his informants were 
 mainly, if not solely, Jews) probably through inadvertence and 
 without perceiving the anachronism it involved." — Muir, Life of 
 Mahomet, vol. ii. pp. 281, 282, note. 
 
 The following is Sale's note on this passage, in which he combats 
 the charge of anachronism brought by Reland, Marracci, and 
 Prideaux ; his Muslim authorities are, as usual, Baidhawi and 
 Zamakhshari : — 
 
 "Amran is the name of two several persons, according to the 
 Muhammadan tradition. One was the father of Moses and Aaron, 
 and the other was the father of the Virgin Mary ; 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 ; how- 
 ever, 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, and another sister named Isha (or Elizabeth), who married 
 Zacharias, and was the mother of John the Baptist ; whence that 
 prophet and Jesus are usually called by the Muhammadans, The 
 two sons of the aunt, or the cousins-german. 
 
 "From the identity of names it has been generally imagined by 
 Christian writers that the Quran 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 
 Muhammad 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 Quran. For it does not follow, because two persons have 
 the same name, and have each a father and brother who bear the 
 
SIPARA III.] ( 15 ) [CHAP. III. 
 
 for ! thou art he who heareth and knoweth. (36) And 
 when she was delivered of it, she said, Lokd, verily I 
 have brought forth a female (and God well knew what 
 she had brought forth), and a male is not as a female. 
 
 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 Quran, whereby it manifestly appears that 
 Muhammad 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 Am ran the father of Moses and Amran 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), the son of Kahath, the son of Levi ; and the 
 other was the son of Mathan, whose genealogy they trace, but in 
 a very corrupt and imperfect manner, up to David, and thence to 
 Adam. 
 
 "It must be observed that though the Virgin Mary is called in 
 the Quran the sister of Aaron, yet she is nowhere called the sister 
 of Moses ; however, some Muhammadan 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." 
 
 To be dedicated. "The Arabic word is free, but here signifies par- 
 ticularly one that is free or detached from all worldly desires and 
 occupations, and wholly devoted to God's service." — Sale, Jaldluddin. 
 
 (36) / have brought forth a female. Hannah prayed for a son 
 (1 Sam. i. 11 ; see note on ver. 35). The birth of a female seemed 
 to be a disappointment, as such would not be suitable for the 
 service of the Temple. For extracts from the spurious Gospels con- 
 taining the traditions which are here incorporated in the Quran, 
 see Arnold's Islam and Christianity (pp. 150-155) and Muir's Life 
 of Mahomet (vol. ii. pp. 282, 283). These both draw from the 
 Christologie des Koran, by Gerock, 1839, pp. 30-47. 
 
 I have called her Mary, &c. " This expression alludes to a tradi- 
 tion 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 Muhaminadans, at the pilgrimage of 
 Makkah, throw a certain number of stones at the devil, with certain 
 ceremonies, in the valley of Mina. (See Prelim. Disc, p. 188.) 
 
 "It is not improbable that the pretended immaculate conception 
 of the Virgin Mary is intimated in this passage ; for according to a 
 tradition of Muhammad, 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. And for this 
 reason, they say, neither of them were guilty of any sin, like the 
 rest of the children of Adam : which peculiar grace they obtained 
 
CHAP. III.] ( l6 ) [SIPARA III. 
 
 I have called her Mary ; and I commend her to thy 
 protection, and also her issue ; against Satan driven 
 away with stones. (37) Therefore the Lord accepted 
 her with a gracious acceptance, and caused her to bear 
 an excellent offspring. (38) And Zacharias took care 
 of the child ; whenever Zacharias went into the chamber 
 to her, he found provisions with her : and he said, 
 Mary whence hadst thou this ? she answered, This is from 
 God : for God provideth for whom he pleaseth without 
 measure. There Zacharias called on his Lord, and said, 
 Lord, give me from thee a good offspring, for thou art the 
 hearer of prayer. (39) And the angels called to him, while 
 
 by virtue of this recommendation of them by Hannah to God's pro- 
 tection." — Sale, Jaldluddin, and Baidhdwi. 
 
 (37) The Lord accepted her, i.e., though a female, she was received 
 into the Temple as one dedicated to God. Zacharias became her 
 guardian and cared for her. 
 
 (38) He found provisions with her. " 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." — Sale. 
 
 This story owes its origin to Christian tradition. See Historia 
 de Nativ. Marie et de Infan. Salv. (chap, vi.) and Protev. Jacob. 
 (chap, viii.), quoted in Muir's Life of Mahomet (p. 283) and in 
 Arnold's Islam and Christianity (pp. 150, 151). 
 
 There Zacharias called on his Lord. The prayer would seem to 
 have been offered in the inner chamber of the Temple assigned, 
 according to the story, to Mary. The commentators think the 
 prayer was suggested by the miraculous supply of food furnished to 
 Mary. Zacharias was at this time ninety- nine years old, and his wife 
 ninety-eight {Tafslr-i-Raufi). Abdul Qtidir says Zacharias prayed in 
 secret, because, at this age, to have prayed openly for offspring would 
 have exposed him to ridicule. 
 
 Offspring. In chap. xix. 5, "a successor," from which Gerock 
 would infer that Zacharias did not pray for a son, but for an heir 
 only. But in the ninth verse of that same chapter he says, " How 
 shall I have a son?" &c. This decides clearly in favour of that 
 interpretation which makes offspring to mean an heir from his own 
 body. 
 
 (39) The angels. In chap. xix. 17 it is said that a "spirit" 
 (Gabriel) came to Mary. The commentators interpret "angels" to 
 be equivalent to "spirit," and understand Gabriel to be meant. 
 They account discrepancies of this sort as of little moment. 
 
 The word which comelh from God. See notes on chap. ii. 86. The 
 Muslim interpretation, that Jesus is here called the Word because 
 
srPARA in.] ( 17 ) [chap. iit. 
 
 he stood praying in the chamber, saying, Verily God pro- 
 miseth thee a son named John, who shall bear witness to 
 the Word tvhich cometh from God ; an honourable person, 
 chaste, and one of the righteous prophets. (40) He 
 
 he was conceived by the word or command of God is, to say the 
 least, unsatisfactory. 
 
 The "witness" of John concerning the Word was very different 
 from that of Muhammad. Is it possible that he should have learned 
 so much of John and Jesus from tradition, and not have known 
 more of the character of the latter, as witnessed by John and Jesus 
 himself 1 In answer to this question, I venture to give the following : 
 — (1.) Muhammad heard more than he believed. This is evident from 
 the effort he made to refute the doctrine of the Trinity, the Sonship 
 of Christ, and the doctrine of Christ's death and resurrection. (2.) 
 What he learned concerning these and other doctrines lie learned 
 from hearsay, and usually from unreliable sources. Hence the 
 indiscriminate mixing up of statements obtained originally from 
 the Bible and tradition — Jewish and Christian. (3.) He seems to 
 have learned most of what he knew of Christianity, and perhaps of 
 Judaism also, after his arrival in Madina, and consequently after 
 his claim to be a prophet had been assumed. His most definite and 
 extended statements regarding Bible story are found in the Madina 
 chapters. (4.) The criterion by which he decided the true and false 
 as to what he heard was his own prophetic claims and the character of. 
 his religion. Whatever would exalt Jesus over himself was rejected. 
 Hence Jesus is only "the son of Mary ;" he is born miraculously, 
 but is not divine ; he wrought miracles, but always by " the per- 
 mission of God " (ver. 48), &c. Again, whatever was contrary to 
 the religion he promulgated was either refuted or ignored ; the 
 character of the prophets is always moulded after his own ; the 
 character of all infidels in former ages is like that of the unbelieving 
 Quraish and Jews of Arabia. 
 
 Making every reasonable allowance for the Arabian prophet on 
 the score of ignorance and on the score of misrepresentations to 
 which he was no doubt subjected, still enough remains to sub- 
 stantiate the charge of imposture, however displeasing this charge 
 may be to his admirers and friends. The facts in this matter are 
 against them. Muhammad put these statements concerning matters 
 of history into the mouth of God, and so promulgated them as his 
 infallible word, confirming the Scriptures of the Old and New 
 Testaments — Scriptures of whose teaching he was personally igno- 
 rant. Make out half as strong a case against any one of the inspired 
 writers of the Bible, and who among these apologists for Islam 
 would defend him ? Truly the glory of this hero-god seems to have 
 dazzled their eyes. 
 
 Chaste. Sale says, "The original word signifies one who refrains 
 not only from women, but from all other worldly delights and 
 desires." 
 
 (40) 'How shall I have a son ? See note on ver. 38. Sale states, on 
 VOL. II. B 
 
CHAP. III.] ( 18 ) [SIPARA III. 
 
 answered, Lord, how shall I have a son, when old age 
 hath overtaken me, and my wife is barren ? The angel 
 said, So God doth that which he pleaseth. (41) Zacharias 
 answered, Lord, give me a sign. The angel said, Thy 
 sign shall be, that thou shalt speak unto no man for three 
 days, otherwise than by gesture : remember thy Lord 
 often, and praise him evening and morning. 
 i 1 3* || (42) And when the angels said, Mary, verily God 
 
 hath chosen thee, and hath purified thee, and hath chosen 
 thee above all the women of the world : (43) Mary, be 
 devout towards thy Lord, and worship, and bow down 
 with those who bow down. (44) 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; 
 
 the authority of Jalaluddin, that the wife of Zacharias was eighty- 
 nine. 
 
 (41) Thy sign shall be, d-c. This statement disagrees with that of 
 Luke in two particulars — (i) Induration of Zacharias's dumbness ; 
 and (2) in regarding this dumbness as merely a sign given in 
 answer to prayer, and in no way a punishment for unbelief. The 
 "three days," say the commentators, began with John's being con- 
 ceived in his mother's womb. 
 
 Remember thy Lord often. Zacharias's tongue was only free to 
 speak the praise of God. 
 
 (42) The angels. Gabriel. Compare Luke i. 28. 
 
 (43) Be devout, d-c. This passage is also based on Christian tradi- 
 tion. See Rodwell's note. 
 
 Bow down, &c. The forms of worship ascribed to Jews in the 
 Quran are, as here, distinctively Muslim. 
 
 (44) When they threw in their rods. " 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 educa- 
 tion 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 sunk except that 
 of Zacharias, which floated on the water ; and he had thereupon 
 the care ot the child committed to him." — Sale, Jalaluddin. 
 
 'the casting of lots, attributed here to the Jewish priests, is the 
 same in spirit as that forbidden in chap. ii. 218. 
 
SIPARA III.] ( 19 ) [CHAP. III. 
 
 neither wast thou with them when they strove among 
 themselves. (45) When the angels said : Mary, verily 
 God sendeth thee good tidings, that thou shalt bear the 
 Word proceeding from himself; (46) 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 ; and he shall speak unto men in 
 the cradle, and when he is grown up ; and he shall be one 
 of the righteous : (47) 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 : 
 (48) God shall teach him the scripture, and wisdom, 
 and the law, and the gospel ; and shall appoint him his 
 
 (45) The son of Mary. See note on ver. 39. The phrase " Jesus, 
 son of Mary," had become so stereotyped in Muhammad's mind, 
 that he here puts it in the mouth of the angels when addressing 
 Mary herself. 
 
 Christ Jesus. The Messiah Jesus. He is honourable in this 
 world as a prophet, and in the next as an intercessor. Muslims, 
 however, only regard him as the intercessor of his own followers, 
 i.e., of those who lived during the period intervening between the 
 times of Jesus and Muhammad. 
 
 (46) He shall speak . . . in, the cradle. For his words see chap. 
 xix. 28-34. The commentators tell many stories to illustrate this 
 text. In regard to these Sale says : — " 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.'" 
 
 When he is grown up. The original word (kdhlan) describes a 
 person of between thirty and fifty years of a.Lje. 
 
 (47) Compare with Luke i. 34, &c, to see how far this comes 
 short of attesting the former Scriptures. 
 
 (48) Scripture . . . wisdom . . . law . . . gospel. The last two 
 expressions describe more clearly the meaning of the first two. 
 Jesus is said to have acquired a perfect knowledge of the law 
 without any course of human instruction {Abdul Qddvr). 
 
 A bird. " Some say it was a bat (Jakiluddin), though others 
 suppose Jesus made several birds of different sorts (Al Tlullabi). 
 
 " This circumstance is also taken from the following fabulous 
 tradition, which may be found in the spurious Gospel above men- 
 
CHAP. III.] ( 20 ) [SIPARA III. 
 
 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 ; then I will breathe thereon, and it shall become 
 a bird, by the permission of God ; and I will heal him 
 that hath been blind from his birth ; and the leper : and 
 I will raise the dead 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. And (49) 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 : and I come unto you with a sign from your Lord ; 
 therefore fear God, and obey me. (50) Verily God is 
 my Lord, and your Lord ; therefore serve him. This is 
 
 tioned. 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 workman- 
 ship, 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 
 ottered 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" (Evang. Infant.) — Sale. 
 
 By the pennission of God. See note on ver. 39. The commenta- 
 tors, Baidhawi, &c, understand this phrase to have been added lest 
 any one should suppose Jesus to be divine. See Sale. 
 
 What ye eat, &c. This would furnish evidence of the power of 
 Jesus to reveal secrets. These miracles were the seal of prophecy to 
 Jesus, as were the verses (aydt = signs) of the Quran to the prophetic 
 claim of Muhammad. 
 
 (49) To confirm the law, i.e., Jesus attested the genuineness and 
 credibility of the Jewish Scriptures. The language implies the 
 presence of these Scriptures in the time of Jesus, as does similar 
 language imply that the Christian Scriptures were present in the 
 days of Muhammad. 
 
 Part of that . . . forbidden you. "Such as the eating of fish that 
 have neither fins nor scales, the caul and fat of animals, and camels' 
 flesh, and to work on the Sabbath. These things, say the com- 
 mentators, 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 Muhammad." — Sale, Jaldl- 
 uddin. 
 
SIPARA III.] ( 21 ) [CHAP. III. 
 
 the right way. (51) But when Jesus perceived their 
 unbelief, he said, Who will be my helpers towards God ? 
 The apostles answered, We will be the helpers of God ; 
 we believe in God, and do thou bear witness that we 
 are true believers. (52) Loed, 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. (53) And the Jews devised a stratagem 
 
 As intimated in note on ver. 39, we here see that Muhammad's 
 endeavour is to make Christ appear to be a prophet like himself. 
 The mission, character, authority, and experience of all the prophets 
 were none other than those assumed by Muhammad for himself. 
 
 (51) The apostles. The twelve disciples of Jesus are here likened 
 to the companions and helpers of Muhammad. 
 
 " In Arabic al Hawariyun, which word they derive from Hdra, 
 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 
 (Jaldluddin) 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 cloths, 
 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 Hawdrya signifies one that is sent, a messenger or 
 apostle." — Sale. 
 
 The Tafdr-i-Raufi relates a story current among Muslims as to 
 the calling of these disciples, to the effect that Jesus, being perse- 
 cuted by the Jews, fled to Egypt. On the banks of the river Nile 
 he found some fishermen, whom he invited to accept Islam and to 
 become his followers, which they did. 
 
 (52) We believe on the gospel. We have followed the apostle, i.e., 
 Jesus. 
 
 (53) Stratagem. This is better translated by Rodwell, plot. The 
 plotting of the Jews was to kill Jesus ; God plotted for his delivery. 
 Sale remarks on this as follows : — " 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 Muhammadans that it was not Jesus 
 himself who underwent that ignominious death, but somebody else 
 in his shape and resemblance (chap. iv. 156, 157). 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 
 
CHAP. III.] ( 22 ) [SIPARA III. 
 
 against him ; but God devised a stratagem against them ; 
 and God is the best deviser of stratagems. 
 
 down again to the earth to comfort his mother and disciples, and 
 acquaint them how the Jews were deceived ; and was then taken tip 
 a second time into heaven. 
 
 "It is supposed by several that this story was an original inven- 
 tion of Muhammad's ; but they are certainly mistaken ; for several 
 sectaries held the same opinion long before his time. The Basilidians, 
 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 cruci- 
 Jiers, or those who thought they had crucified him. 
 
 " I have in another place mentioned an apocryphal Gospel of 
 Barnabas, a forgery originally of some nominal Christians, but 
 interpolated since by Muhammadans, 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 
 Avho 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 afterwards obtained leave of God to go and com- 
 fort 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 : ' 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 blame- 
 less 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 Muhammad, the 
 messenger of God, who, coming into the world, will undeceive 
 every one who shall believe in the law of God from this mistake.'" 
 
SIPARA III.] ( 23 ) [CHAP. III. 
 
 || (54) When God said, Jesus, verily I will cause suls. 
 thee to die, and I will take thee up unto me, and I will R x 4 
 deliver thee from the unbelievers ; and I will place those 
 who follow thee above the unbelievers, until the day of 
 resurrection: then unto me shall ye return, and I will 
 judge between you of that concerning which ye disagree. 
 
 (55) 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. 
 
 (56) But they who believe, and do that which is right, he 
 shall give them their reward : for God loveth not the 
 wicked doers. (57) These signs and this prudent admoni- 
 tion do we rehearse unto thee. (58) 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. (59) This is the truth from thy Lokd ; 
 
 (54) I will cause thee to die, dec. These words are a source of great 
 difficulty to the commentators, as they seem clearly to contradict the 
 statement of chap. iv. 156. All Muslims agree that Jesus was taken 
 up to heaven. This verse, however, taken as a chronological state- 
 ment of events, would make it necessary to believe he had died before 
 he " was taken up" into heaven. The same is true of chap. v. 1 17. 
 To evade this, some deny the chronological arrangement demanded, 
 by the copulative and. Others admit the order, and either claim 
 that Jesus did die a natural death — remaining under its power for 
 three hours — or explain the death spoken of here in a figurative 
 manner, regarding it as a promise that God would cause him " to 
 die a spiritual death to all worldly desires." (See notes by Rodwell 
 and Sale in loco.) Others refer the passage to the time when Jesus 
 will come to destroy Dajjdl; when, say the commentators, Jesns 
 will die and be buried in the empty tomb prepared for him at 
 Madina, and afterwards arise at the judgment day. 
 
 These interpretations are manifestly mere attempts at evasion. 
 But for chap. iv. 156, no Muslim would have any difficulty in 
 accepting the plain common-sense import of this verse. 
 
 / will place those . . . above unbelievers. By unbelievers Muslims 
 understand the Jews to be meant. This is, however, a limitation no 
 way justified by the Quran. The term is general, and fairly indi- 
 cates all who reject the gospel of Jesus " until the judgment day." 
 The allusion is, therefore, to the final and constant victory of Islam, 
 and the followers of Jesus are here regarded as true Muslims. 
 
 (58) The likeness of Jesus, dec, i.e., both were brought into being 
 miraculously, neither having a human father. " Jalaluddin says 
 the resemblance consists in this — both were created by the word of 
 
CHAP. III.] ( 24 ) [SIPARA III. 
 
 be not therefore one of those who doubt ; (60) and who- 
 ever shall dispute with thee concerning him, 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. (61) Verily this is a true history : and 
 there is no God but God ; and God is most mighty and 
 wise. (62) If they turn back, God well knoweth the 
 evil-doers. 
 ]\ ^5* || (63) Say, ye who have received the. scripture, come 
 
 to a just determination between us and you ; that we wor- 
 
 God (compare the verses in 1 Cor. xv.) Adam made from the 
 dust, Christ took flesh from the Virgin ; Adam sinned, Christ 
 sinned not ; Adam a man, Christ a spirit proceeding from God, 
 according to Muhammad." — Brinckman in Notes on Islam. 
 
 (60) Come let «s call together our sons, dec. This passage refers to 
 a visit paid to Muhammad at Madina by Abu Harith, bishop of 
 Najran, with other Christians, who came to make a treaty of peace 
 with the prophet of Arabia, now rapidly growing in political power. 
 A controversy having arisen between them and Muhammad, the 
 latter proposed to settle it in the strange manner proposed in the 
 text. The Christians very consistently declined the test proposed. 
 The spirit of the two religions is well illustrated by the conduct of 
 Muhammad and Jesus under similar circumstances. See also notes 
 of Rodwell in loco, and of Muir's Life of Mahomet, vol. ii. pp. 302, 
 
 3°3- 
 
 Sale gives the story of the commentators Jalaluddin and Bai- 
 
 dhawi as follows : — " Some Christians, with,their bishop, named Abu 
 Harith, coming to Muhammad as ambassadors from the inhabitants 
 of Najran, 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. Muhammad met them accordingly, 
 accompanied by his daughter Fatima, his son-in-law Ali, and his 
 two grandsons, Hasan and Husain, 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. 
 
 (63) Ye who have received the Scriptures, i.e., Jews and Christians. 
 
 A just determination. The proposal here, though carrying great 
 pretension of liberality and reason, really means out-and-out accept- 
 ance of Islam. 
 
 Lords. This expression has special reference to the dignity ac- 
 corded by Jews and Christians to their religious guides. None are 
 
SIPARA III.] ( 25 ) [CHAP. III. 
 
 ship not any except God, and associate no creature with 
 him ; and that the one of us take not the other for lords, 
 beside God. But if they turn back, say, Bear witness that 
 we are true believers. (64) ye to whom the scriptures 
 have been given, why do ye dispute concerning Abraham, 
 since the Law and the Gospel were not sent down until 
 after him ? (Q5) Do ye not therefore understand ? Be- 
 hold 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 ? God 
 knoweth, but ye know not. (66) 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 idola- 
 ters. (67) Verily the men who are the nearest of kin 
 
 more addicted to the practice here condemned than the Muslims 
 themselves. The worship of Walis and Pirs is of a kind with the 
 worship of saints among certain sects of Christians. 
 
 (64) Why do ye dispute? The commentators say both Jews and 
 Christians claimed that Abraham belonged to their religion; Mu- 
 hammad here decides that he belongs to neither. He, however, 
 thereby contradicts his oft-repeated claim that every new revelation 
 confirmed that which had preceded it; that the prophets belonged 
 to a common "race" or class (ver. 34, and note); and that all true 
 believers in every dispensation were true Muslims, professing the 
 "religion of Abraham the orthodox." See also notes on chap. ii. 
 135-140. 
 
 This passage implies that the Jews and Christians were in posses- 
 sion of the Scriptures of the Old and New Testament current in his 
 day. The same is implied in Baidhawi's note on the next verse, quoted 
 by Sale : — " Ye perversely dispute even concerning those things 
 which ye find in the Law and the Gospel, whereby it appears that 
 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 1 " 
 
 (66) See notes on chap. ii. 135-140. It would seem that Muham- 
 mad was ignorant of the national relationship existing between 
 Abraham and the Jews. The term Jew was probably understood by 
 him in an ecclesiastical sense only. Yet this is the teaching of God 
 and his prophet ! See also Rodwell's note on chap. xvi. 121. 
 
 (67) Nearest of kin. The relationship here spoken of is not neces- 
 sarily one of kindred; the words of kin do not belong to the original 
 Arabic. The nearness spoken of here should rather refer to nearness 
 in point of religious faith and practice. See vers. 64-66, and Tafsir-i- 
 Raufi in loco. 
 
CHAP. III.] ( 26 ) [SIPARA III. 
 
 unto Abraham are they who follow him : and this prophet, 
 and they who believed on him: God is the patron of the 
 faithful. (68) Some of those who have received the scrip- 
 tures desire to seduce you ; but they seduce themselves 
 only, and they perceive it not. (69) ye who have re- 
 ceived the scriptures, why do ye not believe in the signs 
 of God, since ye are witnesses of them ? 
 R iV II (70) ye who have received the scriptures, why do 
 
 you clothe truth with vanity, and knowingly hide the 
 truth ? (71) 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 ; (72) and believe him only who followeth 
 your religion. Say, Verily the true direction is the direc- 
 
 And this prophet, i.e., Muhammad. The meaning 13 that Muhammad, 
 and those who believe on him, are most nearly related to Abraham. 
 
 (68) Some . . . desire to seduce you. Sale, on the authority of Bai- 
 dhawi, refers this passage to the time when certain Jews endeavoured 
 to pervert Hudhaifa, Amar, and Muadh to their religion. So too 
 Tafdr- i- Raufi, 
 
 (69) Why not believe ? The sions to be believed were the incom- 
 parable verses of the Quran. The argument of the prophet was 
 certainly not convincing. 
 
 (70) Ciothe truth with vanity, &c. See note on chap. ii. 41. 
 
 (71) Deny it in the end thereof. "The commentators, to explain 
 this passage, say that Qab Ibn al Ashraf and Malik Ibn al Saif 
 (two Jews of Madina) advised their companions, when the Qibla 
 was changed (chap. ii. 142), to make as if they believed it was done 
 by the divine direction, and to pray towards the Kaabah in the 
 morning, but that in the evening they should pray as formerly 
 towards the Temple of Jerusalem, that Muhammad's followers, 
 imagining that 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 Muham- 
 madanism, 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 Muhammad was the person described and intended in 
 the law ; by which trick they hoped to raise doubts in the minds of 
 the Muhammadans." — Sale, Baidhdwi. 
 
 (72) Your religion, i.e., Judaism. 
 
 That there may be given, (fee. This passage is very obscure, but 
 the idea seems to be that if the Jews are directed by God, they 
 should bring forth verses like unto those of the Quran. 
 
SIPARA III.] ( 27 ) [CHAP. III. 
 
 tion of God, that there may be given unto some other a 
 revelation like unto what hath beeji 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 : (73) he will 
 confer peculiar mercy on whom he pleaseth ; for God is 
 endued with great beneficence. (74) There is of those 
 who have received the scriptures, unto whom if thou trust 
 a talent he will restore it unto thee ; and there is also of 
 them, unto whom if thou trust a dinar, he will not restore 
 it unto thee, unless thou stand over him continually with 
 great urgency. This they do, because they say, We are not 
 obliged to observe justice with the heathen : but they utter 
 a lie against God, knowingly. (75) Yea, whoso keepeth 
 his covenant, and feareth God, God surely loveth those 
 who fear him. (76) 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. (77) And there are certainly some of them 
 who read the scriptures perversely, that ye may think 
 
 (74) A talent . . . a dinar. As usual, the commentators have a story 
 to illustrate the text. A Jew, by name Abdullah Ibn Salam, having 
 borrowed twelve hundred ounces of gold from a Quraishite, paid it 
 back punctually at the time appointed. Another Jew, Phineas Ibn 
 Azura, borrowed a dinar, and afterwards denied having received it ! 
 The followers of the Arabian prophet must have been very simple- 
 minded indeed to make this revelation necessary. 
 
 Sale thinks the person especially intended was Qab Ibn Ashraf, a 
 Jew, who finally became so inimical that Muhammad proscribed him 
 and caused him to be slain. 
 
 Some commentators (Baidhawi, &c.) think the trustworthy persons 
 referred to here are Christians and the dishonest ones Jews. This 
 view agrees very well with the sentiments of contempt for the 
 heathen attributed to these covenant-breakers in the latter portion 
 of this verse. 
 
 (75) Whoso keepeth Ids covenant, etc. Muslims showing the spirit 
 attributed to Jews in the preceding verse cannot quote this precept 
 of Muhammad in justification of their conduct. 
 
 (77) Some . . . read the Scriptures perversely. The charge here is 
 
CHAP, III.] ( 28 ) [SIPARA III. 
 
 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 con- 
 cerning God, against their own knowledge. (78) It is 
 not jit 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. (79) God hath not commanded you to take the 
 angels and the prophets for your lords : Will he com- 
 mand you to become infidels after ye have been true 
 believers ? 
 p -JL. || (80) And remember when God accepted the covenant 
 
 of the prophets, saying, This verily is the scripture and 
 
 that Jews and Christians misrepresent the teaching of their own 
 Scriptures. The author of the notes on the Roman Urdu Quran 
 thinks this passage and others like it show the eagerness of Muham- 
 mad to find a sanction for his prophetic chains in the Scriptures 
 of the Old and New Testament. When, however, the Jews frankly 
 told him what their Scriptures taught, he charged them with wicked 
 concealment of the prophecies concerning himself. It is possible 
 that Muhammad was himself the victim of misrepresentation on 
 this subject by interested parties. 
 
 This passage, too, shows beyond dispute that Muhammad re- 
 garded the Scriptures in the hands of the Jews and Christians as 
 credible. No charge is ever brought against the Scriptures, but 
 invariably against the interpreters. 
 
 (78) It is Hot fit, &c. This verse is evidently directed against 
 Christians, who worship Jesus. 
 
 Sale says, "This passage was revealed, say the commentators, in 
 answer to the Christians, who insisted that Jesus had commanded 
 them to worship him as God." 
 
 Worshippers of me besides God. Here again we see that Muham- 
 mad's conception of Christian theology was all wrong. 
 
 (79) The angels. The idolaters of Makkah worshipped angels. 
 The prophets for your lords, e.g., the Jews worship Ezra and the 
 
 Christians worship Jesus. — Tafsir-i-Eaufi. 
 
 (80) The covenant of the prophets. "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 Muhammad from the 
 
SIPARA III.] ( 29 ) [CHAP. III. 
 
 the wisdom which I have given } r ou : hereafter shall an 
 apostle come unto you, confirming the truth of that scrip- 
 ture 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 there- 
 fore witnesses ; and I also bear witness with you : (81) 
 and whosoever turneth back after this, they are surely 
 the transgressors. (82) 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. (83) Say, We believe in God, 
 
 Talmudists, and therefore most probably his true meaning in this 
 place." — Sale. 
 
 The prophecy alluded to here is probably the general promise of 
 the Messiah contained in such passages as Deut. xviii. 15-18, and 
 which constituted the spirit of prophecy. The only direct statement 
 in the Quran giving the very words of prophecy is found in chap. 
 lxi. 6, where the allusion is to the Paraclete. In either case the 
 prophet of Arabia made a serious mistake. The desperation of his 
 followers to find the prophecies of the Bible relating to him is 
 manifested at one time by their attempts to disprove the genuine- 
 ness of the same, at another time by their endeavours to show that 
 Deut. xviii. 15-18, John xiv. 16, 26, and xvi. 13, &c, really refer to 
 their prophet. For a specimen of the latter the reader is referred to 
 Essays on the Life of Mohammad by Sayd Ahmad Khan, Bahadur, 
 C.S.I. 
 
 (82) Resigned . . . voluntarily or of force. The idea of converting 
 men by force is here said to have belonged to the covenant of Sinai. 
 The verse, however, conveys a threat against unbelieving Arabs. 
 
 (83) This verse very well illustrates the kind of attestation borne 
 to the former Scriptures and to the prophetic character of the pro- 
 phets by whom they were revealed. An array of names and a 
 general statement declaring their truly prophetic character is given, 
 but everywhere their doctrine is ignored or rejected when conceived of 
 as in conflict with the Quran and the Arabian prophet. Now, Mu- 
 hammad must be regarded as either making a statement of fact as to 
 the oneness of his faith with that of the persons he mentions, or he 
 was ignorant of what he here states as a fact. In either case he 
 seems to me fairly chargeable with imposture. For even if he were 
 ignorant of what he pretends to know, his pretence is a deception, 
 and no reasonable apology can be offered for his putting a statement 
 of this character in the mouth of God. How, then, Mr. Smith 
 (Muhammad and Muhammadanism, p. 25) can so positively assert 
 the impossibility of any longer regarding Muhammad as an impostor, 
 
CHAP. III.] ( 30 ) [SIPARA III. 
 
 and that which hath been sent down unto us, and that 
 which was sent down unto Abraham, and Ismail, and 
 Isaac, and Jacob, and the tribes, and that which was de- 
 livered to Moses, and Jesus, and the prophets from their 
 Lord ; we make no distinction between any of them ; and 
 to him are we resigned. (84) 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. (85) 
 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 olivine, will had come 
 unto them ? for God directeth not the ungodly people. (86) 
 Their reward shall be, that on them shall fall the curse of 
 God, and of angels, and of all mankind : (87) they shall 
 remain under the same for ever ; their torment shall not 
 be mitigated, neither shall they be regarded ; (88) except 
 those who repent after this and amend; for God is 
 gracious and merciful. (89) Moreover they who become 
 infidels after they have believed, and yet increase in 
 infidelity, their repentance shall in nowise be accepted, 
 and they are those who go astray. (90) Verily they who 
 
 I can only understand by supposing him to be blinded to tbe faults 
 of his hero by the glory of his own ideal. See also notes on 
 chap. ii. 61. 
 
 Whosoever . . . any other religion. Islam is here contemplated by 
 the prophet as ecpuivalent, or rather as identical with, the true 
 religion of Abraham, Moses, and Jesus. Were Islam so identified 
 with the one true religion of God, then all might assent to the state- 
 ment of the text ; but as a matter of fact there never was any such 
 recognition of Judaism or Christianity in practice among Muslims. 
 They have never been the preservers of the Scriptures herein at- 
 tested as the Word of God ; and any man preferring either religion 
 to Islam is thereby stigmatised as an infidel. 
 
 (85-89) How shall God direct . . . infidels, (he. This passage seems 
 to teach that apostasy from Islam can never be repented of. Such 
 a person is a reprobate. See Tafsir-i- Raufi in loco. God is merciful 
 to forgive those who repent in time, but for those who "yet increase 
 in infidelity," i.e., go on in an obstinate course of apostasy, there is 
 no forgiveness. 
 
 (90) For his ransom. The punishment of infidels is eternal and 
 without remedy. The idea of a ransom for a sinner is recognised 
 
K> i 
 
 SIPARA IV.] (31 ) [CHAP. III. 
 
 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, (91) and they shall have none to 
 help them. 
 
 || (92) Ye will never attain unto righteousness until ye fourth 
 give in alms of that which ye love : and whatever ye y^^o 
 give, God knoweth it. (93) All food was permitted unto 
 
 here only to be rejected. Yet this passage obscurely recognises the 
 infinite value of the soul. 
 
 (92) Alms. See notes on chap. ii. 42, and Prelim. Disc, p. 172. 
 
 (93) Except what Israel forbade, &c. Sale says : — " This passage 
 was revealed on the Jews reproaching Muhammad and his followers 
 with their eating of the flesh and milk of camels (Lev. xi. 4, 
 Deut. xiv.), which they said was forbidden Abraham, whose 
 religion Muhammad 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 
 in 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 (Baidhawi, Jalaluddin) suppose he abstained from it by the 
 advice of physicians ouly. 
 
 " 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 holloiv of 
 Ins thigh in the sinew that shrank (Gen. xxxii. 32)." 
 
 Bring hither the Pentateuch and read it. This is a clear acknowledg- 
 ment that the Pentateuch, which the Quran attests as the Word of 
 God, was in the possession of the Jews in the time of Muhammad. 
 Yet, while the Prophet was ever ready to challenge Jews and 
 Christians to bring their Scriptures that he might therewith prove 
 to them his apostleship, it is a remarkable fact that he never per- 
 mitted his own followers to read or hear those Scriptures. The 
 Mishq&t-ul-Mas&bih (Book i. chap. vi. part 2, Matthews' translation, 
 vol. i. p. 53) contains the following tradition, on the authority of 
 Jabir: — ''Jabir said, Verily Omar Ibn-al-Khattab brought a 
 copy of the Pentateuch to the Prophet, and said, ' This is a copy of 
 the Pentateuch.' Muhammad was silent, and Omar was very near 
 reading part of it, and the face of the Prophet changed ; when Abu 
 Baqr said: 'Your mother weeps for you. Do you not look on the 
 Prophet's face 1 ' Then Omar looked and said, ' God protect me 
 from the anger of God and his Prophet. I am satisfied with this, 
 that God is my cherisher, and Islam my religion, and Muhammad 
 my prophet.' Then Muhammad said, 'If Moses were alive and 
 found my prophecy, he would follow me.'" 
 
CHAP. III.] ( 32 ) [SIPARA IV. 
 
 the children of Israel, except what Israel forbade unto 
 himself before the Pentateuch was sent down. Say unto 
 the Jews, Bring hither the Pentateuch and read it, if ye 
 speak truth. (94) Whoever therefore contriveth a lie 
 against God after this, they will be evil-doers. (95) Say, 
 God is true : follow ye therefore the religion of Abraham 
 the orthodox; for he was no idolater. (96) Verily the first 
 house appointed unto men to worship in was that which 
 was in Bakkah ; blessed, and a direction to all creatures. 
 (97) Therein are manifest signs : the place where Abraham 
 
 Matthews gives another tradition of similar import in vol. i. p. 50. 
 A remarkable tradition, on the authority of Abu Hurairah, states 
 that the Jews and Christians had translated the Scriptures from the 
 Hebrew, for the benefit of " the people of Islam." It is as follows : — 
 " Abu Hurairah said there were people of the book who read the 
 Bible in Hebrew and translated it into Arabic for the people of 
 Islam. And the Prophet said, ' Do not consider them liars or tellers 
 of truth ; but say to them, "We believe in God and that which is sent 
 to us, and what was sent to Moses and Jesus.'" — Mishqdt-ul-Masdbih, 
 book i. chap. vi. part 1. 
 
 From these traditions it is quite clear that Muhammad was not 
 sincere in his claim that the former Scriptures testified concerning 
 his apostleship. Had he been sincere, how very easy it would have 
 been to confirm the faith of his oivn disciples as well as to convince 
 all sincere Jews and Christians that he was the prophet of God 
 foretold by Moses and Jesus ! Instead of this, however, he forbade 
 his disciples investigating this matter for themselves, even in his 
 presence; and when Jews and Christians declared what was written 
 in their Scriptures, he charged them with dishonesty in translation. 
 Controversy from the Jewish or Christian standpoint was, therefore, 
 quite out of the question. 
 
 (95) Abraham the orthodox. In Arabic, Hanif. There seems to 
 have been a sect of deistic Arabs before Muhammad declared him- 
 self a prophet, who called themselves by this title, and claimed to 
 be the followers of the religion of Abraham. Sprenger gives the 
 names of four of these, viz., Waraqa, Othman, Obaid, and Zaid 
 (R. B. Smith's Muhammad and Muhammadanism, pp. 108, 109). 
 This is one of Sprenger's arguments to prove that Muhammadanism 
 existed prior to Muhammad, as the Reformation existed prior to 
 Luther. 
 
 (96) The first house . . . in Bakkah, i.e., Makkah. Baidhawi says 
 m and b are frequently interchanged (Sale in loco). The first house 
 was the Kaabah. See notes on chap. ii. 125, 142-146. 
 
 (97) Manifest signs. " Such as 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 
 
sipara iv.] ( 33 ) [CHAP. III. 
 
 stood ; and whoever entereth therein shall be safe. And 
 it is a duty towards God, incumbent on those who are 
 able to go thither, to visit this house ; but whosoever 
 disbelieveth, verily God needeth not the service of any 
 creature. (98) Say, ye who have received the scriptures, 
 why do ye not believe in the signs of God ? (99) Say, 
 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. 
 (100) true believers, if ye obey some of those who have 
 received the scripture, they will render you infidels, after 
 ye have believed ; (101) and how can ye be infidels, when 
 
 Kaabah, and wild beasts put off their fierceness there ; that none 
 who came against it in a hostile manner ever prospered, as appeared 
 particularly in the unfortunate expedition of Abraha al Ashram 
 (chap, cv.) ; and other fables of the same stamp which the Muham- 
 madans are taught to believe." 
 
 The place of Abraham. See note on chap. ii. 125 ; also Rod well 
 in loco. 
 
 Those who are able. "According to an exposition of this passage 
 attributed to Muhammad, 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 Shafa'i has decided that those who 
 have money enough, if they cannot go themselves, must hire some 
 other to go in their room. Malik Ibn 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 Hanifah is of opinion that both 
 money sufficient and health of body are requisite to make the 
 pilgrimage a duty." — Sale, Baidhawi. 
 
 (99) Him ivho believeth. The person alluded to here is said to be 
 'Aniar or Sarhan, whom the Jews endeavoured to pervert from the 
 way of Islam (Tafsir-i-Raufi). 
 
 (100-109) If ye obey, &c. " This passage was revealed on occasion 
 of a quarrel excited between the tribes of al Aus and al Khazraj 
 by one Shas Ibn Qais, a Jew, who, passing by some of both tribes 
 as they were sitting discoursing familiarly together, and being 
 inwardly vexed at the friendship and harmony which reigned among 
 them on their embracing Muhammadanism, 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 Buath (a place near Madina), wherein, after a bloody 
 fight, al Aus had the better of al Khazraj, and to repeat some verses 
 
 VOL. II. C 
 
CHAP. III.] ( 34 ) [SIPARA IV. 
 
 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. 
 li 2 ' || (102) believers, fear God with his true fear; and 
 
 die not unless ye also be true believers. (103) And 
 cleave all of you unto the covenant of God, and depart 
 not from it, and remember the favour of God towards 
 you : since ye were enemies, and he reconciled your 
 hearts, and ye became companions and brethren by his 
 favour : 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. (104) Let there be people 
 among you who invite to the best religion ; and command 
 
 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 Muhammad 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 Islam 
 had composed, and telling them that what had happened was a 
 trick of the devil to disturb their present tranquillity.'' — Sale, 
 Baidhdwi, Tafsir-i-Raufi. 
 
 The incident here related shows the powerful influence Muhammad 
 had acquired over these fiery young men. Spirits aroused to a 
 frenzy of excitement are calmed in a moment by the presence of the 
 prophet and the voice of the oracle giving expression to the words 
 of this verse. 
 
 (102) Fear God with his true fear. The Tafsir-i-Raufi says most 
 commentators regard this verse as abrogated, on the ground that it 
 is impossible for man to fear God as he ought to be feared. It is 
 more likely that the passage was addressed to certain adherents of 
 the tribes of Aus and Khazraj at Madina ; these are here exhorted to 
 remain steadfast in the faith even unto death. 
 
 (103) And cleave . . . unto the covenant. In Arabic, Hold fast by 
 the cord of God. The allusion may be either to the Quran, some- 
 times called by Muhammad Habl Allik al matd», i.e., the sure 
 cord of God (Sale, on authority of Baidhdwi), or to Islam, as the 
 means of salvation. 
 
 Since ye were enemies. The tribes of Aus and Khazraj are here 
 reminded of what Islam had done for them. 
 
 (104) A people who invite, &c. Abdul Qadir thinks this verse 
 required that a body of men should be kept for religious warfare 
 (Jihad), which should extirpate all heresy, as well as propagate the 
 true faith. This view certainly accords with the spirit of Islam. 
 The sword is its strong argument, and the end of all controversy. 
 
sipara iv.] ( 35 ) [CHAP. III. 
 
 that which is just, and forbid that which is evil ; and they 
 shall be happy. (105) And be not as they who are 
 divided, and disagree in matters of religion, after mani- 
 fest proofs have been brought unto them : they shall suffer 
 a great torment. (106) On the day of resurrection some 
 faces shall become white, and other faces shall become 
 black. And unto them whose faces shall become black 
 God will say, Have you returned unto your unbelief 
 after ye had believed ? therefore taste the punishment 
 for that ye have been unbelievers : (107) but they 
 whose faces shall become white shall he in the mercy of 
 God, therein shall they remain for ever. (108) These are 
 the signs of God : we recite them unto thee with truth. 
 God will not deal unjustly with his creatures. (109) And 
 to God oclongcth whatever is in heaven and on earth ; and 
 to God shall all things return. 
 
 || (110) Ye are the best nation that hath been raised up -K> ~s" 
 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 
 
 (105) They who are divided, i.e., Jews and Christians. Neverthe- 
 less Muslims are as thoroughly divided in matters of religion as ever 
 Christians were. 
 
 (106) Faces . . . white . . . and black. See Prelim. Disc, pp. 149, 1 50. 
 
 (109) This verse ends the passage said to have been revealed on 
 the occasion of the threatened outbreak between the tribes of Aus 
 and Khazraj. See note on ver. 101. 
 
 (110) Ye are the best nation. The Muslims are now regarded as 
 the chosen people of God. The word ummat is here translated " na- 
 tion," and by Kodwell "folk." It is, however, used to describe the 
 followers of the prophets, e.g., the ummat of Moses (Jews), the ummat 
 of Jesus (Christians), the ummat of Muhammad (Muslims). This 
 statement is hardly reconcilable with the claim that the ummat of 
 every true prophet belongs to Islam. The comparison is probably 
 drawn between the Jews, Christians, and Muslims of Muhammad's 
 day. It must be observed that the reason given for their superi- 
 ority is not very convincing, and the high claim set up here for 
 Muslim integrity is not borne out by historical evidence. 
 
 There are believers. "As Abdullah Ibn Salam and his companions, 
 and those of the, tribes of al Aus and al Khazraj, who had embraced 
 Muhammadanism." — Sale. 
 
CHAP. III.] ( 36 ) [SIPARA IV. 
 
 among them, but the greater part of them are trans- 
 gressors. (Ill) 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. (112) 
 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 : and they draw on 
 themselves indignation from God, and they are afflicted 
 with poverty. This they suffer because they disbelieved 
 the signs of God and slew the prophets unjustly; this, 
 because they were rebellious and transgressed. (113) Yet 
 they are not all alike : there are of those who have re- 
 ceived the scriptures, upright people ; they meditate on 
 the signs of God in the night season, and worship; (114) 
 they believe in God, and the last day; and command that 
 which is just, and forbid that which is unjust, and zeal- 
 ously strive to excel in good works ; these are of the 
 righteous. (115) And ye shall not be denied the reward 
 
 (111) They shall not be helped. "This verse, al Baidhawi says, is 
 one of those whose meaning is mysterious, and relates to something 
 future ; intimating the low condition to which the Jewish tribes of 
 Quraidha, Nadir, Bani Qainuqaa, and those who dwelt at Khaibar, 
 were afterwards reduced by Muhammad." — Sale. 
 
 (112) They are smitten. The past tense used for the future, mean- 
 ing that they shall certainly be smitten, &c. The passage indi- 
 cates the change of policy in respect to the Jews of Madina and the 
 vicinity. They are now to submit to be plundered and exiled as 
 the Bani Nadhir, or be slaughtered as the Bani Quraidha, as the 
 only alternative to their accepting Islam. The fate of these tribes 
 at the hands of Muhammad sadly illustrates Matt, xxvii. 25. It is 
 remarkable that the reason given here for the punishment of the 
 Jews accords with the denunciations of the Bible, and this notwith- 
 standing the selfish and cruel designs of the Arabian prophet. "They 
 slew the prophets, . . . were rebellious and transgressed.'' 
 
 (113) They are not all alike. Some had become Muslims. These 
 meditate on the " signs of God," i.e., the Quran. Whether any were 
 good or bad, just or unjust, depended now upon their being Muslims 
 or unbelievers. Compare our Lord's words, Matt. vii. 22, 23. 
 
 Night-season. Night devotions, especially those performed be- 
 tween midnight and morning, are regarded as peculiarly meritorious. 
 See Mishqat ul Masabih, book iv. chap, xxxvi. 
 
 (115) And ye shall not be denied, dtc. Kodwell also translates " ye 
 shall not be denied," &e. Sale says, "Some copies have a different 
 
SIPARA IV.] ( 2)7 ) [CHAP. III. 
 
 of the good which ye do ; for God knoweth the pious. 
 (116) 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 for ever. (117) 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. (118) true believers, contract not an 
 intimate friendship with any besides yourselves ; they will 
 not fail to corrupt you. They wish for that which may 
 cause you to perish : their hatred hath already appeared 
 
 reading," viz., tkeif shall not be denied. This reading, in the third 
 person instead of the second, is that of all Arabic copies i have seen. 
 The reading of the text is contrary to the analogy of the previous 
 context. 1 think, therefore, the reading of Fluegel, though doubt- 
 less sanctioned by good authority, is in error. A careful collation 
 of any considerable number of ancient MSS. would no doubt bring 
 to light many such various readings. 
 
 (117) Savary translates, "Their alms are like unto an icy wind, 
 which bloweth on the fields of the perverse and destroyeth their 
 productions." The idea seems to be, that while the alms (good, ver. 
 115) of the faithful will bring back a certain reward, those of the 
 unbelievers will be as a drain on their wealth, a blight on their 
 crops. Good works without faith in Islam are of no avail. 
 
 (118) Contract not . . . friendship, &c. Muhammad was exceed- 
 ingly jealous of counter-influences. Such friendships were sure to 
 result in apostasy from Islam. The sentiment of chap. v. 104 seems 
 to be the reverse of this. There he says, " He who erreth shall not 
 hurt you while you are directed." The consistency of these state- 
 ments is to be found in the circumstances of the new religion. 
 Before the political power of the Prophet was secured, it was his 
 policy to preserve his people from the contaminating influences of 
 the unbelievers. They were to be avoided, no friendships were to 
 be formed with them. In argument no reply was to be made beyond 
 a declaration of adherence to Islam. Afterwards, however, when 
 the power of the Muslims was supreme, they could afford to defy 
 opposition. Success had rendered the chances of apostasy from Is- 
 lam almost nil. The erring ones had therefore little power to injure. 
 Yet, with all the power of Islam, it has been, and is still, the most 
 intolerant of all religions. 
 
 Their hatred. See the suspicious fears of Muhammad illustrated 
 by his treatment of the Bani Nadhir in Muir's Life of Mahomet, vol. 
 iii. pp. 209, 210. 
 
CHAP. III.] ( 38 ) [SIPARA IV. 
 
 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. 
 (119) 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. (120) 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. (121) Call to mind 
 when thou wentest forth early from thy family, that thou 
 
 (119) Ye love them. The spirit of the prophet's love is shown in 
 the last clause of this verse — " Die in your wrath ! " The evident 
 purpose of the exhortation here is to eradicate every vestige of 
 natural affection for unbelieving friends and neighbours from the 
 hearts of his followers. Nothing was too heartless or crnel for Mu- 
 hammad to counsel or perform, provided his interest or his revenge 
 could thereby be satisfied — to wit, the assassination of Asma, Abu 
 Afaq, and Kab Ibn Ashraf, the exile of the Jewish tribes of Na- 
 dhir and Qainuqaa, and the inhuman slaughter of eight hundred 
 prisoners of the Baui Quraidha, and many other instances of a similar 
 nature. 
 
 Ye believe in all the Scriptures. This is no doubt what Muhammad 
 intended they should do, but in the sense of simply acknowledging 
 them to be the Word of God, and not in the sense that they should 
 read them or hear them read (see note on ver. 93). This is the practice 
 of Muslims still, showing how well they understand their prophet. 
 They profess to accept the Pentateuch, Psalms, and Gospels as the Word 
 of God, but the moment these are produced and made to testify against 
 Islam, they declare they have been corrupted. All arguments are set 
 aside by the claim that whatever is in accord with Islam is true, and 
 whatever is not in accord therewith is either false, or, if true, abrogated. 
 
 (121) When thou wentest forth, &c. "This was at the battle of 
 Ohod, a mountain about four miles to the north of Madina. The 
 Quraish, to revenge their loss at Badr (ver. 13, note), the next year, 
 being the third of the Hijra, got together an army of 3000 men, 
 among whom there were 200 horse and 700 armed with coats of 
 mail. These forces marched under the conduct of Abu Sufian and 
 sat down at Dhu'l Hulaifa, a village about six miles from Madina. 
 Muhammad, 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 
 
SIPARA IV.] ( 39 ) [CHAP. III. 
 
 mightest prepare the faithful a camp for war ; and God 
 heard and knew it; (122) when two companies of you 
 were anxiously thoughtful, so that ye became faint-hearted, 
 
 marched out against them at the head of iooomen (some say he had 
 1050 men, others but 900), of whom 100 were armed with coats of 
 mail, hut he had no more than one horse, besides his own, in Ins 
 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, Muhammad had the better at first, but after- 
 wards, by the fault of his archers, who left their ranks for the sake 
 of the plunder, and suffered the enemy's horse to encompass the 
 Muhanimadans 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 Muslims seventy 
 men were slain, and among them Hamza, the uncle of Muhammad, 
 and of the infidels twenty-two. To excuse the ill success of this 
 battle and to raise the drooping courage of his followers is Mu- 
 hammad's drift in the remaining part of this chapter."- — Sale. 
 
 Muir gives a wonderfully vivid description of the crisis through 
 which Muhammad was called to pass after the defeat at Ohod. " The 
 scoffs and taunts of infidels and Jews well-nigh overthrew the faith 
 of the Muslims. ' How can Mahomet pretend now,' they asked, 
 ' to be anything more than an aspirant to the kingly office ? No true 
 claimant of the prophetic dignity hath ever been beaten in the 
 field, or suffered loss in his own person and that of his followers, as 
 he hath.' Under these circumstances it required all the address of 
 Mahomet to avert the dangerous imputation, sustain the credit of 
 his cause, and reanimate his followers. This he did mainly by 
 means of that portion of the Quran wdiich appears in the latter half 
 of the third Sura." — Life of Mahomet, vol. iii. p. 189. 
 
 Students of the Quran will not fail to notice here that every 
 device of the Prophet to encourage his crestfallen people is clothed 
 in the garb of inspiration. Every exhortation to steadfastness in 
 the cause of Islam, every rebuke for unfaithfulness, every plaudit 
 bestowed upon the brave, is presented as coming from the mouth of 
 God. 
 
 (122) Two companies. "These were some of the families of Bani 
 Salma of the tribe of al Khazraj, and Bani ul Harith of the tribe of 
 al Aus, who composed the two wings of Muhammad's army. Some 
 ill impression had been made on them by Abdullah Ibn Ubai 
 Sulul, 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 bein<_: 
 kept firm by the divine influence, as the following words intimate." 
 — Sale, Baidhdwi. 
 
 Muir expresses the belief that " the two companies " were the 
 
CHAP. III.] ( 40 ) [SIPARA IV. 
 
 but God was the supporter of them both ; and in God 
 let the faithful trust. 
 R "4 * II (123) And God had already given you the victory at 
 
 Badr, when ye were inferior in number ; therefore fear 
 God, that ye may be thankful. (124) 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 ? (125) 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. 
 rota. I] (126) And this God designed only as good tidings for 
 
 refugees and eitizens. The flight was caused by their losing heart 
 in the midst of the battle (Life of Mahomet, vol. iii. p. 191, note). 
 
 (123) Victory at Badr. See note on ver. 113. The word translated 
 victory here means help. The angels, say the commentators, did not 
 do the fighting, but rendered miraculous assistance by warding off 
 the blows of the enemy and by appearing to them in human form, 
 thus working dismay in their ranks by multiplying the number of 
 Muslims in their sight. 
 
 (124) Three thousand angels. Muhammadan tradition gives nume- 
 rous instances of similar interference of angels on behalf of the 
 Muslims. See references at p. lxiv., Muir's Life of Mahomet, vol. i., 
 Introduction. 
 
 (125) Angels, distinguished. The word musawioamina is the same 
 as that translated excellent horses in ver. 14. The primary reference 
 is to horses distinguished by white feet and a streak of white on the 
 face, a sign of special excellence in horses. The passage may there- 
 fore mean that the angels rode on horses distinguished by the marks 
 of excellence. 
 
 " The angels who assisted the Muhammadans at Badr rode, say 
 the commentators, on black *ind white horses, and hud on their heads 
 white and yellow sashes, the ends of which hung down between 
 their shoulders." — Sale, Baidkdwi. 
 
 (126) Good tidings. Muhammad very adroitly argues that the 
 question of victory or defeat does not rest with the Muslims. It is 
 God's war against the infidels, and he cannot be defeated. If 
 Muslims suffer defeat, it is for their discipline, to teach them to 
 trust God and his prophet. 
 
 The commentators tell a story to the effect that when at the 
 battle of Badr seventy Quraish fell into the hands of the Muslims 
 as prisoners, Muhammad advised their summary execution, but the 
 Muslims preferred to let them go on condition of a ransom price 
 being paid. Muhammad yielded, but at the same time foretold that 
 seventy Muslims would lose their lives in lieu of the seventy ran- 
 somed infidels. This prophecy was fulfilled in the defeat of Ohod. 
 
SIPARA IV.] ( 41 ) [CHAP. III. 
 
 you, that your hearts might rest secure; for victory is 
 from God alone, the mighty, the wise. (127) 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. (128) It is no business 
 of thine ; whether God be turned unto them, or whether 
 he punish them ; they are surely unjust doers. (129) 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. 
 
 || (130) true believers, devour not usury, doubling it K 5 ' 
 twofold, but fear God, that ye may prosper: (131) and 
 fear the fire which is prepared for the unbelievers ; (132) 
 and obey God and his apostle, that ye may obtain mercy. 
 (133) And run with emulation to obtain remission from 
 your Lord, and paradise, whose breadth equalleth the 
 
 This story was invented in order to cover up the disgrace of the 
 ignominious defeat of the Muslims. This defeat was due to the dis- 
 obedience of the followers of Muhammad (see note on ver. 122). 
 This fact the prophet keeps in the background. The interests of 
 Islam require that the Muslims should rather be encouraged than 
 rebuked. They are therefore exhorted to trust God, and to look for 
 certain victory in the future. 
 
 (127) This verse should be connected with the one preceding, and 
 should depend upon the words "And this God designed." To con- 
 nect it with the following verse, as Sale does, destroys the main 
 point of the exhortation, which promises certain victory over the 
 unbelievers. 
 
 (128) They are surely unjust doers. "This passage was revealed 
 when Muhammad 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 
 Abbu Wakkas." — Sale, Baidhawi. 
 
 (129) He spareth. In original he pardoneth. He is merciful. The 
 original would better be rendered He is forgiving, kind. Every ex- 
 hortation of the Prophet ends with a doxology of this sort, the senti- 
 ment being in accord with the character of the revelation preceding. 
 
 (130) Devour not usury. See note on chap. ii. 275. Abdul Qadir 
 conjectures that the subject of usury is here spoken of because of 
 the previous mention of cowardice, which is usually produced by 
 habits of extortion. The passage seems to be misplaced, the senti- 
 ment having no perceptible connection with that of ver. 129, which 
 is closely connected with ver. 139. 
 
CHAP. III.] ( 42 ) [SIPARA IV. 
 
 heavens and the earth, which is prepared for the godly ; 
 (134) who give alms in prosperity and adversity; who 
 bridle their anger and forgive men ; for God loveth the 
 beneficent. (135) 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; (136) 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 labour ! (137) 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. (138) This hook 
 
 (134) " 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 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.' A noble instance of moderation and generosity." — Sale, 
 Tafsir-i-Raufi. 
 
 Forgive men. " The best kind of forgiveness is to pardon those 
 who have injured you." — Tufsir-i-Raufi. 
 
 (135) What they have done knowingly, i.e., the pious do not sin 
 deliberately. The duty of repentance for known sin is here clearly 
 enjoined, and the test of true repentance is also given. 
 
 (136) Their reward. This statement contradicts the teaching of 
 the former Scriptures. However sincere repentance, its reward 
 cannot be pardon. Repentance can affect the conduct of the future, 
 but it has no power to atone for the crimes of the piast (see note on 
 ver. 31). 
 
 (137) Those who accuse of imposture. This passage gives another 
 illustration of the constant and strained effort of Muhammad to 
 refute the charge of imposture. In reply to his accusers, he says 
 others were accused of like imposture, and the end of their accusers 
 was dreadful. But the author of the notes on the Roman Urdu 
 Quran points out the fact that no true prophet ever showed the anxiety 
 of Muhammad to establish his claim to the prophetic office. We may 
 therefore fairly conclude that Muhammad's imposture was not, in 
 the first instance at least, unconscious. 
 
 (138) See note, chap. ii. 2. 
 
SIPARA IV.] ( 43 ) [CHAP. III. 
 
 is a declaration unto men, and a direction and an admoni- 
 tion to the pious. (139) And be not dismayed, neither 
 be ye grieved ; for ye shall be superior to the unbelievers 
 if ye believe. (140) If a wound hath happened unto you 
 in war, a like wound hath already happened unto the 
 unbelieving people : 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 ;) (141) and that God might prove those who 
 believe, and destroy the infidels. (142) 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 ? (143) 
 Moreover ye did sometimes wish for death before that ye 
 
 (139) The thread of discourse dropped at ver. 129 is here taken 
 up again. This verse reveals something of the demoralization of 
 Muhammad's followers after the defeat of Ohod, and he uses every 
 effort to inspire courage for a new conflict. Muhammad's high 
 moral courage, strong will, and capability as a leader are well 
 illustrated here. 
 
 (140) A like tvound, i.e., at Badr, where forty -nine of the Quraish 
 were killed and an equal number wounded. Muslim accounts say 
 seventy were killed and seventy wounded. Muir says, "The num- 
 ber seventy has originated in the supposition of a correspondence 
 between the fault of Mahomet in taking (and not slaying) the 
 prisoners of Badr and the retributive reverse at Ohod ; hence it is 
 assumed that seventy Meccans were taken prisoners at Badr." — 
 Life of Mahomet, vol. iii. p. 107, note. 
 
 We cause these days, &c. The idea here is that God, by this 
 reverse, intended to sift the true from the false among the number 
 of those who professed themselves Muslims, and, so far as the slain 
 were concerned, he desired to have them be martyrs. Thus com- 
 fort is bestowed upon the faithful, both for the disgrace of defeat 
 and the loss of relatives in battle. 
 
 (142) God knew not. This is translated by Rodwell, God had 
 taken knowledge. So also Abdul Q4dir and others. This i3 certainly 
 the meaning of the original. Those who catch at the form of the 
 words (notes on Roman Urdu Quran) to raise an objection lay them- 
 selves open to a charge of cavilling. The same cavil could be raised 
 against Gen. xxii. 12. 
 
 (143) Ye did . . . wish for death. "Several of Muhammad's 
 followers who were not present at Badr wished for an opportunity 
 of obtaining, in another action, the like honour as those had gained 
 
R 
 
 CHAP. III.] ( 44 ) [SIPARA IV. 
 
 met it ; but ye have now seen it, and ye looked on, but 
 retreated from it. 
 
 || (144) Muhammad 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 ? but 
 he who turneth back on his heels will not hurt God at all; 
 and God will surely reward the thankful. (145) No soul can 
 
 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." — Sale, Baidhdivi. 
 
 But retreated. The succeeding context justifies these words as 
 necessary to fill in the ellipsis. 
 
 (144) Muhammad is no more than an apostle. In this passage 
 Muhammad declares himself mortal, and these words were repeated 
 by Abu Baqr at the death of Muhammad to convince Omar and 
 other Muslims that their prophet was actually dead. 
 
 Arnold holds (on the authority of an ancient writer, Al Kindy) that 
 Muhammad had prophesied that lie would rise from the dead within 
 three days. He thinks this prophecy — carefully suppressed by 
 Muslim writers, however — alone accounts for the conduct of Omar 
 at Muhammad's death, and that this alone explains why " Muham- 
 mad's body was buried unwashed, without the burial linen, but 
 with the red scarf around his waist which he had worn during his 
 last illness" (Islam and Christianity, p. 351, note). Were the state- 
 ment of Al Kindy well founded, we could still accept this verse as 
 genuine, for it does not deny the possibility of Muhammad's rising 
 from the dead, but only implies that he would die. But, granting 
 that Muhammad ever did prophesy his resurrection after three days, 
 and that, according to the story of Al Kindy, the Muslims had 
 waited three days for his resuscitation, how would the invention of 
 this verse or the repetition of it if genuine — a verse which does not 
 give a shadow of a hope of a resurrection in three days — account 
 for the sudden acquiescence of the Muslims in the view of Abu Baqr 
 that he w T as dead, and acquiesce at the same time in his conduct in 
 having during these very three days assumed the authority of the 
 caliphate 1 The fact is, that Omar wa3 not looking for the resur- 
 rection of Muhammad, but he could not believe him dead; and, as 
 Muir clearly points out, the power of these words to persuade the 
 people " was solely due to their being at once recognised as a part of 
 the Goran" (Life of Mahomet, vol. i. Introd., p. xx., and vol. iv. p. 
 284, notes). 
 
 Will not hurt God, i.e., the cause of Islam will prosper in spite of 
 the defection of unbelievers. Sale says, " It was reported in the 
 battle of Ohod that Muhammad 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 Muhammad had been 
 a prophet he had not been slain.' " 
 
 (145) JS T o soul can die, <bc. "Muhammad, the more effectually to 
 
SIPARA IV.] ( 45 ) [CHAP. III. 
 
 die unless by the permission of God, according to what is 
 written in the book containing the determinations of tilings. 
 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. (146) How many prophets have 
 encountered those who had many myriads of troops: and 
 yet they desponded not in their mind for what had be- 
 fallen 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. 
 
 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." — Sale. 
 See also Prelim. Disc, p. 164. 
 
 The booh. Rod well tells us that the Rabbins teach a similar 
 doctrine ; see his note in loco. The Tafxir-i- liaufi says that this 
 verse was revealed to incite the Muslims to acts of daring. Since 
 the hour of death is fixed for every man, every one is immortal until 
 that hour arrive. 
 
 Whoso chooseth. These words seem clearly to recognise the free 
 agency of men, and the statement is the more remarkable, coming 
 as it does immediately after another which clearly teaches the abso- 
 lute predestination of all things. The meaning of the whole pas- 
 sage is, I think, that the hour of death is fixed. Whether in the 
 battlefield or in the quiet of domestic surroundings, each man must 
 die at the appointed hour. Those, therefore, who choose ease and 
 freedom from danger in this life will be permitted to secure them, 
 though they will not thereby avert death for a moment beyond the 
 time written in the book, while those who choose martyrdom will 
 yet live out their appointed time, and receive the martyr's reward 
 beside. It would be very easy to raise an objection to the Quran 
 on the ground of contradiction between the doctrine of God's sove- 
 reignty and man's free will ; but we consider this difficult ground 
 for a Christian to take, for while there is a strong element of 
 fatalism permeating Islam, it is no easy ta?k to fasten that doctrine 
 upon the Quran without laying Christianity open to a counter- 
 charge from the Muslim side. 
 
 (146) How many of the 'prophets. Muhammad again likens him- 
 self, even in his misfortune, to the former prophets ; many of them 
 had reverses in fighting for the religion of God. Why should he 
 then behave himself in an abject manner ? The plain inference from 
 this passage is that in Muhammad's mind many of the prophets 
 were warriors like himself, "fighting for the religion of God." 
 
CHAP. III.] ( 46 ) [SIPARA IV. 
 
 (147) And their speech was no other than what they 
 said, Our Lord forgive us our offences, and our trans- 
 gressions in our business ; and confirm our feet, and help 
 us against the unbelieving people. (148) And God gave 
 them the reward of this world, and a glorious reward in 
 the life to come ; for God loveth the well-doers. 
 Ii ~ 7 ' || (149) 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 : (150) but God is your Lord ; and 
 he is the best helper. (151) We will surely cast a dread 
 into the hearts of the unbelievers, because they have asso- 
 ciated 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. (152) God 
 
 (147) Forgive us our offences. This verse clearly disproves the 
 popular doctrine that the prophets were sinless. 
 
 (148) The reward of this world, i.e., victory over the infidels 
 (Tafsir-i-Raufi). The marked difference between the teaching of the 
 Quran and the Bible as to the condition of the people of the Lord in 
 this world is worthy of note. The Quran everywhere teaches that 
 though they had trials similar to those endured by Muhammad and 
 the Muslims of Makkah and Madina, yet in the end they were mani- 
 festly triumphant over the infidels in this world. The Christian 
 need not be told that this is very far from the teaching of the Bible. 
 Final triumph is certain, but it may be wrought out on the cross or 
 amidst the faggots and instruments of persecution and death. 
 
 (149) "This passage was occasioned by the endeavours of the 
 Quraish to seduce the Muhammadans to their old idolatry as they 
 fled in the battle of Ohod." — Sale. 
 
 Tarn back on your heels, i.e., to relapse into idolatry. 
 
 (151) We will surely cast a dread, <bc. "To this Muhammad 
 attributed the sudden retreat of Abu Sufian and his troops, without 
 making any farther advantage of their success, only giving Muham- 
 mad a challenge to meet them next year at Badr, which he accepted. 
 Others say that as they were 011 their march home, they repented 
 that they had not utterly extirpated the Muhammadans, and began 
 to think of going back to Madina for that purpose, but were prevented 
 by a sudden consternation or panic fear, which fell on them from 
 God." — Sale, Baidhdwi. 
 
 Associated with God. This formula, oft-repeated, expresses the 
 Muslim idea of idolatry. It correctly describes it as bestowing upon 
 the creature the worship belonging solely to the Creator. 
 
 No •power should be translated no authority. 
 
 (152) When ye destroyed them, &e, y i.e., in the beginning of the 
 battle at Ohod. 
 
SIPARA IV.] ( 47 ) [CHAP. III. 
 
 had already made good unto you his promise, when ye 
 destroyed them by his permission, until ye became faint- 
 hearted, and disputed concerning the command of the 
 apostle, and were rebellious ; after God had shown you 
 what ye desired. (153) Some of you chose this present 
 world, and others of you chose the world to come. 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 ;) 
 (154) when ye went up as ye fled, and looked not back 
 on any : while the apostle called you, in the uttermost 
 
 Were rebellious. " That is, till the bowmen, who were placed be- 
 hind to prevent their being surrounded, seeing the enemy fly, quitted 
 their post, contrary to Muhammad's express orders, and dispersed 
 themselves to seize the plunder ; whereupon Khalid Ibn al Walid 
 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 Abdullah Ibn Jubair, 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." — Sale, Baidhdwi. 
 
 Wliat ye desired, i.e., victory and spoils. This is a very character- 
 istic confession, pointing to the motive that really inspired the courage 
 of the Muslims. And yet throughout this discourse the prophet 
 oilers the rewards of piety to all who fought in the way of God, and 
 declares that those who lost their lives received the crown of martyr- 
 dom . The purpose to plunder and destroy their enemies is sanctified 
 by executing it in " the way of the Lord," and in obedience to the 
 command of the prophet. How far this permission to plunder comes 
 short of confirming the former Scriptures may be seen by comparing 
 therewith the regulations made by Moses, Joshua, and Samuel to 
 check this disposition of all invaders (Num. xxxi., Josh. vi. and vii., 
 and r Sam. xv.) 
 
 (153) Some . . . and others, i.e., some sought the spoil in dis- 
 obedience to the command of Muhammad, others stood firm at the 
 post of duty. See note on ver. 152. 
 
 The faithful = Muslims. Their conduct had been very unfaithful, 
 but they were now pardoned — not because they had repented, for 
 they were murmuring, and almost ready to apostatise, but because 
 it was now politic to show clemency rather than severity. See ver. 
 160. 
 
 (154) While tlie apostle called, "Crying aloud, Come hitherto me, 
 servants of God! lam the apostle of God; he who retumeth back 
 shall enter paradise. But notwithstanding all his endeavours to rally 
 his men, he could not get above thirty of them about him." — Sale. 
 
 Rodwell's translation is much more graphic : When ye came up the 
 
CHAP. III.] ( 48 ) [SIPARA IV. 
 
 part of you. 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, for God 
 is well acquainted with whatever ye do. (155) 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 ; falsely thinking of God, a 
 foolish imagination, saying, Will anything of the matter 
 happen unto us? Say, Verily, the matter belongeth wholly 
 unto God. They concealed in their minds what they de- 
 clared not unto thee ; saying, If anything of the matter had 
 happened unto us, 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. 
 
 height, unci took 110 heed of any one, tohile the prophet in your rear was 
 calling to the fight. 
 
 Therefore God rewarded, &c, 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." — Sale. 
 
 (155) He sent down . . . security. After the battle of Ohod the 
 Muslims fell asleep. Some slept soundly and were refreshed, 
 others were excited, indulging in wild imaginations, supposing 
 themselves to be on the verge of destruction. So the commentators 
 generally. 
 
 We had not been slain. The meaning is that they considered God 
 to be against them because they had not secured any gain in the 
 battle. They therefore said to themselves or one to another, "If 
 God had assisted us according to his promise ; " or, as others interpret 
 the words, " If we had taken the advice of Abdullah Ibn Ubai Sulul, 
 and had kept within the town of Madina, our companions had not 
 lost their lives." — Sale, Jaldluddin. 
 
 Answer, if ye had been in your houses. See note on ver. 145. The 
 teaching of this verse is decidedly fatalistic, and, taking it by itself, 
 the only conclusion one could logically draw would be that Muham- 
 mad was a fatalist. But there are many passages asserting the free- 
 dom of the will. We regard Muhammad as having been strongly 
 inclined to fatalism, owing to the emphasis which he laid upon the 
 doctrine of God's absolute sovereignty. But being a man, his own 
 
sipara iv.] ( 49 ) [CHAP. III. 
 
 || (156) Verily they among you who turned their backs nisf. 
 011 the clay whereon the two armies met each other at 
 Ohod, Satan caused them to slip for some crime which 
 they had committed : but now hath God forgiven them ; 
 for God is gracious and merciful. 
 
 || (157) true believers, be not as they w T ho believed 1\ ~g" 
 not, and said of their brethren w T hen 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. (158) 
 Moreover if ye be slain, or die in defence of the religion 
 
 consciousness of freedom asserted itself, and so he was saved from 
 that "belief in an absolute predestination, which turns men into 
 mere puppets, and all human life into a grim game of cbess, wherein 
 men are the pieces, moved by the invisible hand of but a single 
 player, and which is now so general in Muhammadan countries " 
 (R. B. Smith's Muhammad and Muhammadanism, pp. 191, 192.) 
 And yet, while believing Muhammad much less a fatalist than his 
 disciples, whose wild fanaticism is described so eloquently by 
 Gibbon, yet we can by no means go the length of saying with 
 Mr. Smith, that " there is little doubt that Muhammad himself, if 
 the alternative had been clearly presented to him, would have had 
 more in common with Pelagius than with Augustine, with Arminius 
 than with Calvin." Muhammad was not a "consistent fatalist" — 
 no man ever was. Yet, notwithstanding his having " made prayer 
 one of the four practical duties enjoined upon the faithful," and his 
 constant use of language freely asserting the freedom of the will, 
 there is such a multitude of passages in the Quran wdtich clearly 
 make God the author of sin (chap. vii. 155, 179, 180; xv. 39-43 ; 
 xvi. 95 ; xvii. 14-16, &c), so many which assert the doctrine of 
 absolute predestination, and all this so constantly confirmed by 
 tradition, that the conclusion is irresistibly forced upon us that 
 Muhammad is responsible for the fatalism of Islam. 
 
 (156) Satan caused them to slip, i.e., by tempting them to dis- 
 obedience. For some crime, &c. — " For their covetousness in quitting 
 their post to seize the plunder." 
 
 (157) Who believed not, i.e., the hypocrites of Madina who declined 
 to fight at Ohod. Hud journeyed, with a view to merchandise, 
 or been at tear for the cause of religion (Tafsir-i- Raufi). The senti- 
 ment of this and the two following verses is like that of vers. 139- 
 143 ; the hour of death is fixed for every man in the eternal decree 
 of God, and those who die fighting for Islam shall be pardoned and 
 accepted of God, and be made partakers of the joys of paradise. 
 
 VOL. II. D 
 
CHAP. III.] ( 50 ) [SIPARA IV. 
 
 of God ; verily pardon from God, and mercy, is better 
 than what they heap together of worldly riches. (159) 
 And if ye die or be slain, verily unto God shall ye be 
 gathered. (160) And as to the mercy granted unto the 
 disobedient from God, thou, Muhammad, 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. (161) 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. (162) It 
 is not the part of a prophet to defraud, for he who 
 
 (160) If thou hadst been severe, &c. The policy of Muhammad in 
 dealing with his followers is here distinctly announced. They had 
 certainly merited severe punishment. But there were powerful 
 adversaries in Madina who would have taken advantage of any 
 attempt to enforce punishment of a severe nature. Besides, no 
 slight shock to the new faith had been felt owing to the defeat, 
 and it became a matter of the utmost importance to establish 
 that faith. Hence the mild words, and the forgiveness so freely 
 bestowed. 
 
 Let it be observed that all these mild words and expressions of 
 forgiveness are set forth as coming from the mouth of God, and yet 
 the same Divinity commends the mildness of the Brophet ! Surely 
 there is more of the politician than of the prophet here. 
 
 (162) It is not the part of a prophet to defraud. Sale says, on the 
 authority of Baidhawi and Jalaluddin, that "this passage was re- 
 vealed, as some say, on the division of the spoil at Badr, when 
 some of the soldiers suspected Muhammad of having privately taken 
 a scarlet carpet, made all of silk and very rich, which was missing. 
 Others suppose the archers, who occasioned the loss of the battle of 
 Ohod, left their station because they imagined Muhammad 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 mean- 
 time 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." 
 
 The Tafsir-i-Raufi says the passage was occasioned by certain of 
 the companions desiring a larger share of the booty than their 
 weaker brethren. God here signifies that all are to be treated 
 alike, and that partiality in the division of booty would be dis- 
 honest. This passage is regarded as vindicating the prophet from 
 every charge of dishonesty. 
 
SIPARA IV.] (51 ) [CHAP. III. 
 
 defraudeth shall bring with him what he hath defrauded 
 any one of, on the day of the resurrection. Then shall 
 every soul be paid what he hath gained ; and they shall 
 not be treated unjustly. (163) 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. 
 (164) There shall be degrees of rewards and punish- 
 ments with God, for God seeth what they do. (165) 
 Now hath God been gracious unto the believers when he 
 raised up among them an apostle of their own nation, 
 who should recite his signs unto them, and purify them, 
 and teach them the book of the Qicrdn and wisdom : 
 whereas they were before in manifest error. (166) After 
 a misfortune had befallen you at Ohod (ye had already 
 obtained two equal advantages), do ye say, Whence 
 
 He who defraudeth shall bring, dc. " According to a tradition of 
 Muhammad, whoever cheateth another will, on the day of judg- 
 ment, carry his fraudulent purchase publicly on his neck." — Sale. 
 
 (1(54) There shall be degrees, dc. This explains the purport of 
 ver. 163. God will reward his servants in accordance with their 
 works. The brave companions (note, ver. 162) need not be troubled 
 by an equal division of the booty. God will reward, for " God 
 seeth what ye do." As indicated by Sale in his translation, this 
 principle applies to punishments as well as to rewards. 
 
 (165) An apostle of their own nation. Sale, on the authority of 
 Baidhawi, says some manuscripts have min anfasihim instead of 
 min anfusihim, whence it would read, An apostle of the noblest 
 among them, meaning the Quraish, of which tribe Muhammad was 
 descended. I have not been able to find any copy of the Quran 
 containing this reading. It is not likely that the spirit of Muham- 
 mad's inspiration would have made, at this time, any such invidious 
 distinction between the tribes of Arabia, especially when as yet the 
 Quraish were the mortal enemies of Muhammad. The expression 
 is better understood as having reference to the Arabs in general. 
 
 Purify them, i.e., from idolatry and evil customs, such as infanti- 
 cide, &c. 
 
 And wisdom. Baidhawi understands this expression to refer to 
 the Sunnat, or Book of Traditions. 
 
 (166) Two equal advantages. "In the battle of Badr, where 
 he slew seventy of the enemy, equalling the number of those who 
 lost their lives at Ohod, and also took as many prisoners." — Sale. 
 See notes on vers. 13 and 152. 
 
CHAP. III.] (52 ) [SIPARA IV. 
 
 cometh this ? Answer, This is from yourselves : for God 
 is almighty. (167) And what happened unto you, on the 
 day whereon the two armies met, was certainly by the 
 permission of God ; (168) and that he might know the 
 ungodly. It was said unto them, Come, fight for the re- 
 ligion of God, or drive back the enemy : they answered, 
 If we had known ye went out to fight, we had certainly 
 followed you. They were on that day nearer unto un- 
 belief than they were to faith ; they spake with their 
 mouths what was not in their hearts : but God perfectly 
 knew what they concealed ; (169) who said of their 
 brethren, while themselves stayed at home, If they had 
 obeyed us, they had not been slain. ISay, Then keep 
 back death from yourselves, if ye say truth. (170) Thou 
 shalt in nowise reckon those who have been slain at Ohod, 
 in the cause of God, dead ; nay, they are sustained alive 
 
 God is almighty, i.e., he could not suffer defeat, wherefore your 
 reverse has been a punishment for your disobedience. 
 
 (168) That he might know the ungodly. See note on ver. 142. 
 
 If we had known, &c. "That is, it we had conceived the least 
 hope of success when ye marched out of Madina to encounter the 
 infidels, and had not known that ye went rather to certain desti-uc- 
 tion than to battle, we had gone with you. But this Muhammad 
 here tells them was only a feigned excuse ; the true reason of their 
 staying behind being their want of faith and firmness in their re- 
 ligion." — Sale, Baidhdwi. 
 
 Rodwell translates this phrase, Had we known hoio to fight. This 
 agrees with the various translations in Persian and Urdu. The 
 meaning is, that the hypocrites feigned not to have known the 
 Muslims were going out to fight. To this Muhammad replies in 
 the remainder of the verse by telling them plainly that they lied. 
 
 (169) This verse gives the reason for the charge against the hypo- 
 crites in the previous verse. They are judged out of their own 
 mouths. 
 
 Keep back death. See notes on vers. 145 and 155. 
 
 (170) Thou shalt in nowise reckon, ci'C See note on chap. ii. 155. 
 The crown of martyrdom was easily won. Even those slain because 
 of their disobedience and covetousness (vers. 3, 122, 152, and 153, &c.) 
 are now to be regarded as " alive with their God," and "rejoicing for 
 what God of his favour hath granted them" (next verse). There is 
 here a striking contrast between the teaching uf the Quran and the 
 Word of God. It is the contrast between a counterfeit and the 
 genuine article. 
 
18 
 
 sipara iv.] ( 53 ) [CHAP. III. 
 
 with their Lord, (171) rejoicing for what God of his favour 
 hath granted them ; and being glad for those who, coming 
 after them, have not as yet overtaken them ; because there 
 shall no fear come on them, neither shall they be grieved. 
 (172) They are filled with joy for the favour which they 
 have received from God and his bounty ; and for that God 
 suffereth not the reward of the faithful to perish. 
 
 || (173) They who hearkened unto God and his apostle, R < 
 after a wound had befallen them at Ohod, such of them as 
 do good works, and fear God, shall have a great reward ; 
 (174) unto whom certain men said, Verily the men of Mak- 
 kah have already gathered forces against you, be ye therefore 
 afraid of them : but this increased their faith, and they 
 
 (171) Those who, coming after (hem, i.e., who are yet destined to 
 suffer martyrdom. 
 
 (173) They who hearkened. " The commentators differ a little as 
 to the occasion of this passage. When news was brought to Muham- 
 mad, after the battle of Ohod, that the enemy, repenting of their 
 retreat, were returning towards Madina, he called about him those 
 who had stood by him in the battle, and marched out to meet the 
 enemy as far as Humara al Asad, about eight miles from that town, 
 notwithstanding that 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 Quraish, they changed their resolution, and continued 
 their march home ; of which Muhammau having received intelli- 
 gence, he also went back to Madina : and according to some com- 
 mentators the Quran 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 Muhammad the 
 next year to meet Abu Sufian and the Quraish, according to their 
 challenge, at Badr, where they waited some time for the enemy, and 
 then returned home ; for the Quraish, though they set out from 
 Makkah, yet never came so far as the place of appointment, their 
 hearts failing them on their march; which Muhammad attributed 
 to their being struck with a terror from God. This expedition the 
 Arabian histories call the second or lesser expedition of Badr." — Sale, 
 BaiJhawi. 
 
 Muir, in his Life of Mahomet, vol. iii. p. 222, refers this passage 
 to Muhammad's advance against Abu Sufian as far as Badr. The 
 first story of the commentators given by Sale seems to be borne out 
 by the statement, " They who hearkened unto God and his apostle 
 after a wound had befallen them." The following verse applies better 
 to the second story. It is possible that two distinct revelations have 
 been here blended together by the compilers of the Quran. 
 
 (174) Be ye ajraid of them. " The persons who thus endedeavoured 
 
CHAP. III.] ( 54 ) [SIPARA IV. 
 
 said, God is our support, and the most excellent patron. 
 (175) Wherefore they returned with favour from God, 
 and advantage : no evil befell them : and they followed 
 what was well-pleasing unto God : for God is endowed 
 with great liberality. (170) Verily that devil would cause 
 you to fear his friends : but be ye not afraid of them : but 
 fear me, if ye be true believers. (177) 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 punish- 
 ment. (178) Surely those who purchase infidelity with 
 faith shall by no means hurt God at all, but they shall 
 suffer a grievous punishment. (179) And let not the 
 unbelievers think, because we grant them lives long and 
 prosperous, that it is better for their souls : we grant them 
 
 to discourage the Muhammadans were, according to one tradition, 
 some of the tribe of Abd Qais, who going to Madina, were bribed by 
 Abu Sufian with a camel's ioad of dried raisins; and according to 
 another tradition, it was Nuaim Ibn Masud al Ashjai, who was also 
 bribed with a she-camel ten months gone with young (a valuable 
 present in Arabia). This Nuaim, they say, finding Muhammad and 
 his men preparing for the expedition, told them that Abu Sufian, to 
 spare them the pains of coming so far as Badr, would seek them in 
 their own houses, and that none of them could possibly escape other- 
 wise than by timely flight. Upon which Muhammad, 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." — Sale, Baidhdwi. 
 
 Muir says Muhammad went forth with a force of 1 500 men {Life 
 of Mahomet, vol. iii. p. 221). 
 
 (175) And advantage. They had taken with them merchandise, 
 and had held a fair at Badr for several days, disposing of their goods 
 to great advantage. So Baidhdwi, see Sale. From this fact Muir 
 conjectures that Muhammad had knowledge of the change of pur- 
 pose among the Quraish before he set out so boldly for Badr. See 
 Life of Mahomet, vol. iii. p. 221, note. 
 
 (176) That devil. This probably refers to Abu Sufian. Some refer 
 it to Nuaim, an emissary of the Quraish sent to Madina to excite 
 fear among the Muslims. See note above on 174. 
 
 (177) Who . . . hasten unto infidelity, i.e.. the hypocrites of Madina, 
 who professing themselves Muslims, talked like infidels (Abdul 
 Qddir). 
 
 (179) See note on chap. ii. 211. 
 
SIPARA IV.] ( 55 ) [CHAP. III. 
 
 long and prosperous lives only that their iniquity may be 
 increased ; and they shall suffer an ignominious punish- 
 ment. (180) God is not disposed to leave the faithful in 
 the condition which ye are now in, until he sever the 
 wicked from the good ; 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 : 
 believe therefore in God and his apostles ; and if ye believe 
 and fear God, ye shall receive a great reward. (181) 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. That which they 
 have covetously reserved shall be bound as a collar about 
 their neck on the day of the resurrection : unto God be- 
 longeth the inheritance of heaven and earth : and God is 
 well acquainted with what ye do. 
 
 (180) God is not disposed, &c, i.e., he will not suffer the good and 
 sincere among you to continue indiscriminately mixed with the 
 wicked and hypocritical. 
 
 A hidden secret. The author of the notes on the Eoman Urdu 
 Quran thinks that Muhammad here disclaims all knowledge of the 
 " hidden " things revealed to the chosen apostles of God. But the 
 Tafsir-i-Raufi says the very reverse is the meaning of this passage. 
 Muhammad here numbers himself among the chosen apostles, to 
 whom God is pleased to make known the "hidden secrets" of his 
 purpose. God does not, however, reveal secret things to hypo- 
 crites. 
 
 Believe . . . in God and his apostles. The use of the plural here 
 shows that the revelations of God's hidden purposes made to apostles 
 other than Muhammad were to be accepted by the Muslims. There 
 were then genuine and credible scriptures, containing these revelations, 
 in the hands of the contemporaries of Muhammad. 
 
 (181) Those who are covetous. The following tradition is given on 
 the authority of Abu Hurairah : — "To whosoever God gives wealth, 
 and he does not perforin the charity due from it, his wealth will be 
 made into the shape of a serpent on the day of resurrection, which 
 shall not have any hair upon its head ; and this is a sign of its poison 
 and long life, and it has two black spots upon its eyes, and it will be 
 twisted round his neck like a chain on the day of resurrection ; 
 then the serpent will seize the man's jawbone, and will say, ' I am 
 thy wealth, the. charity for which thou didst not give ; and I am 
 thy treasure, from which thou didst not separate any alms.' " — 
 Mishqat-al- Masabih, book vi. chap. i. pt. i. 
 
CHAP. III.] ( 56 ) [SIPARA IV. 
 
 11 10' II (182) God hath already heard the saying of those who 
 
 said, Verily God is poor, and we are rich : 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. (183) 
 This shall they suffer for the evil which their hands have 
 sent before them, and because God is not unjust towards 
 mankind ; (184) 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 con- 
 sumed by fire. Say, Apostles have already come unto you 
 
 (182) Verily God is poor. " It is related that Muhammad, writing 
 to the Jews of the tribe of Qainuqaa to invite them to Islam, and 
 exhorting them, among other things, in the words of the Quran, 
 (chap. ii. 245), to lend unto God on good usury. Phineas Ibn Aziira. 
 011 hearing that expression, said, ' Surely God is poor, since they ask 
 to borrow for him.' Whereupon Abu Baqr, 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 Pliineas's complaining to Muhammad of Abu Baqr's ill usage, 
 this passage was revealed." — Sale, Baidhdwi. 
 
 Tne slaughter . . . of the prophets. See note on ver. 112. 
 
 (184) A sacrifice . . . consumed by fire. " The Jews, say the com- 
 mentators, 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 Muhammad should do the like. And some Muhammadan 
 doctors agree that God appointed this miracle as the test of all their 
 prophets, except only Jesus and Muhammad {Jaldluddin) : though 
 others say any other miracle was a proof full as sufficient as the 
 bringing down fire from heaven (Baidhdwi). 
 
 " The Arabian Jews seem to have drawn a general consequence 
 from some particular instances of this miracle in the Old Testament 
 (Lev. ix. 24, &c), and the Jews at this day say that first the fire 
 which fell from heaven on the altar of the tabernacle (Lev. ix. 24), 
 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 (2 Chron. vii. 1), 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 {Talmud Zebachim, chap, vi.), but, according to the more 
 received opinion, when the Temple was destroyed by the Chaldeans. 
 Several Christians have given credit to this assertion of the Jews, 
 Avith what reason I shall not here inquire : and the Jews, in conse- 
 quence of this notion, might probably expect that a prophet who 
 came to restore God's true religion should rekindle for them this 
 
SIPARA IV.] ( 57 ) [CHAP. III. 
 
 before me, with plain proofs, and with the miracle which 
 ye mention : why therefore have ye slain them, if ye speak 
 truth? (185) 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. (186) Every soul 
 shall taste of death, and ye shall have your reward on the 
 
 heavenly fire, 'which, they have not been favoured with since the 
 Babylonish captivity." — Sale. 
 
 There are a number of passages showing how Muhammad was 
 challenged to work miracles in attestation of his prophetic claim, 
 e.g., chap. ii. 118, 119, vi. 34-36 and 109-1 11, x. 21, xvii. 92-95, 
 xx. 134, &c. In every one of these passages the reply of Muhammad 
 clearly indicates that he did not claim the power to work miracles. 
 This matter is very clearly set forth in Prideaux's Life of Mahomet, 
 8th edition, p. 25, to which the reader is referred. I would also refer 
 the reader to R. Bosworth Smith's Muhammad and Muhammadanism, 
 2d edition, pp. 185-191. 
 
 Why therefore have ye slain them, i.e., the former prophets wrought 
 miracles and ye slew them; wherefore should I gratify your desire 
 and cause fire to come down from heaven; would ye believe l Sale 
 says, "Among these the commentators reckon Zach arias and John 
 the Baptist!" 
 
 (185) If they accuse thee of imposture. This passage, following 
 closely upon the apology of Muhammad for not giving the usual 
 signs of apostleship demanded by the Jews and others, seems to 
 give the ground of this accusation ; i.e., Muhammad's imposture 
 was evident, because he refused to perform miracles which would 
 prove that he had been sent from God. Muhammad's reply to this 
 charge is not in accordance with facts — "The apostles before thee 
 have been accounted impostors." It is not true that all apostles were 
 regarded as impostors. Certainly, such as were so accused were 
 enabled to work such miracles as proved even to their enemies that 
 " there was a prophet of God in Israel," 1 Kings xviii. 36, &c. Such 
 " evident demonstrations " were expected of Muhammad, but never 
 given. Even his own followers have been driven to invent a multi- 
 tude of stories detailing the miracles wrought by their prophet. 
 These have been recorded in their traditions. The following are 
 samples of the miracles thus invented : — " A camel weeps, and is 
 calmed at the touch of Muhammad ; the hair grows upon a boy's 
 head when the prophet lays his hand upon it ; ahorse is cured from 
 stumbling ; the eye of a soldier is healed and made better than the 
 other ; he marked his sheep on the ear, and the species retain the 
 mark to this day, &c." — Arnold's Islam and Christianity, p. 352. See 
 Mishqat-ul-Masabih, Urdu edition, vol. iv. pp. 571-623. 
 
 (186) Every soul shall taste of death. Some Muslims understand 
 this as applying to all created things. At the first sound of the last 
 
CHAP. III.] ( 58 ) [SIPARA IV. 
 
 day of resurrection ; and lie 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. (187) 
 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. (188) 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. (189) Think not that 
 they who rejoice at what they have done, and expect to 
 
 trump all angels will die, including Israiil, who will blow the 
 trumpet. God will then raise Israfil, who will again sound the 
 trump, and all the dead will rise to judgment. 
 
 Shall be admitted into paradise, i.e., at the resurrection. For the 
 state of the dead between death and the resurrection, see Prelim. 
 Disc, pp. 127-138. 
 
 (187) Proved in your possessions, &c. The Tafslr-i-Raufi refers this 
 passage to the loss of property at the flight from Makkah, and the 
 loss of life in the wars for the faith. It seems to me, however, the 
 passage better applies to the temporary ascendancy of the Jews and 
 hypocrites of Madina after the battle of Ohod. 
 
 (188) Ye shall surely publish it, i.e., the prophecies concerning 
 Muhammad contained in the Pentateuch. The claim set up here is 
 virtually this, that the great burden of prophecy was the advent of 
 Muhammad, just as Christians regard the spirit of prophecy to be 
 the testimony of God to Jesus as the Christ. It would appear from 
 this passage that Muhammad, consciously or unconsciously, — being 
 deceived by designing converts from Judaism, — had conceived that 
 the prophecies of the Old Testament concerning the Coming One 
 related to him. Accordingly, those [Jewish Eabbies who denied 
 the existence of any prophecies relating to him are here stigmatised 
 as having sold themselves to the work of perverting their Scriptures 
 so as to oppose him. 
 
 Let it again be observed that the charge of corruption is not laid 
 upon the volume of Scriptures extant in the days of Muhammad, but 
 against the living interpreters of those Scriptures. 
 
 Woful is the price. "Whoever concealeth the knowledge which 
 God has given him," says Muhammad, "God shall put on him a 
 bridle of tire on the day of resurrection." — Sale. 
 
 (189) They who rejoice, &c, i.e., who think they have done a com- 
 
sipara iv.] ( 59 ) [CHAP. III. 
 
 be praised for what they have not done ; think not, 
 prophet, that they shall escape from punishment, for they 
 shall suffer a painful punishment. 
 
 || (190) And unto God belong eth the kingdom of heaven B, fr 
 and earth : God is almighty. (191) Now in the creation of 
 heaven and earth, and the vicissitude of night and day, are 
 signs unto those who are endued with understanding ; 
 (192) who remember God standing, and sitting, and lying 
 on their sides ; and meditate on the creation of heaven 
 and earth, saying, Lord, thou hast not created this in 
 vain ; far be it from thee : therefore deliver us from the 
 torment of hell fire: (193) Lord, surely whom thou 
 shalt throw into the fire, thou wilt also cover with shame : 
 nor shall the ungodly have any to help them. (194) 
 Lord, we have heard a preacher inviting us to the faith 
 and saying, Believe in your Lord : and we believed. 
 Lord, forgive us therefore our sins, and expiate our evil 
 
 mendable deed in concealing and perverting the testimonies in the 
 Pentateuch concerning Muhammad, and in disobeying God's com- 
 mands to the contrary. " It is said that Muhammad 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 Muhammad ans who rejoiced 
 in their hypocrisy and expected to be commended for their wicked- 
 ness." — Sale, Baidhdwi. 
 
 (191) This verse belongs to the Makkan revelations. Comp. chap, 
 ii. 165. 
 
 (192) Who remember God standing, &c, viz., " at all times and in all 
 postures. Al Baidhdwi mentions a saying of Muhammad to one 
 Imran Ibn Husain, 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 Shafa'i directs that the sick should pray lying on their 
 right side." — Sale. 
 
 This passage describes the character of those mentioned in the 
 previous verse. 
 
 (194) A preacher. This is the name which Muhammad con- 
 stantly assumed at Makkah. See chap. vii. 2, chap. xiii. 29, 40, 
 chap. xvi. 84, &c. Nought but the political power acquired at 
 Madina changed the preacher into a soldier. 
 
 And expiate. The word used here is kaffara, which is the cog- 
 nate of the Hebrew 133 to cover, to expiate. While, however, the 
 language suggests atonement by sacrifice (and the idea was not 
 
CHAP. III.] ( 60 ) [SIPARA IV. 
 
 deeds from us, and make us to die with the righteous. 
 (195) Lord, give us also the reward which thou hast 
 promised by thy apostles ; and cover us not with shame 
 
 foreign to Muhammad's mind, for he offered sacrifices himself), yet 
 in his teaching he everywhere as studiously denied the doctrine of 
 salvation by atonement as he did the doctrine of the divinity of 
 Christ. And yet he had the daring to appeal to the Jewish and 
 Christian Scriptures as bearing witness to his proj)hetic pretensions, 
 and to claim for his Quran the excellency that it attested the doc- 
 trines of all the prophets. 
 
 It cannot be claimed for Muhammad that he was ignorant of 
 Jewish belief and practice in respect to atoning sacrifices, for during 
 his first year's residence at Madina "Mahomet kept the great day 
 of atonement, with its sacrifices of victims, in conformity wdth the 
 practice of the Jews ; and had he continued on a friendly footing 
 with them, he would probably have maintained this rite." — Muir's 
 Life of Mahomet, vol. iii. p. 51. According to this author, Muham- 
 mad abandoned this Jewish rite in the second year of the Hijra, 
 owing to his failure to win the Jews over to his cause. He then 
 offered sacrifices himself. The following is the story of this transac- 
 tion : — "After a service resembling that on the breaking of the 
 fast, two fatted sucking kids with budding horns were placed be- 
 fore the prophet. Seizing a knife, he sacrificed one with his own 
 hand, saying, ' O Lord ! I sacrifice this for my whole people ; all 
 those that bear testimony to thy unity and to my mission.' Then 
 he called for the other, and slaying it likewise, said, 'O Lord! this 
 is for Mahomet, and for the family of Mahomet.' Of the latter kid 
 both he and his family partook, and what was over he gave to the 
 poor. The double sacrifice seems in its main features to have been 
 founded on the practice of the Jewish priest at the Feast of the 
 Atonement, when he sacrificed ' first for his own sins, and then for 
 the people's' (Heb. vii. 27). This ceremony was repeated by Ma- 
 homet every year of his residence at Medina, and it was kept up 
 there after his decease." — Life of Mahomet, vol. iii. pp. 52, 53. 
 
 In answer to the question why Muhammad should have ignored 
 the doctrine of salvation by atonement, there is available no defi- 
 nite reply. It was, however, probably due to a variety of reasons. 
 First, such a doctrine would contradict Muhammad's idea of a 
 sovereign God. Such being the case, his conformity to Jewish and 
 Arab practice was simply a matter of policy. Or again, we may well 
 believe that the opposition by the Jews estranged him from every- 
 thing distinctively Jewish. To accept the doctrine of the divinity 
 of Christ would not only have seemed to militate against his idea of 
 God's unity, but also would logically have led to a rejection of his 
 prophetic claim. In like manner, the adoption of the doctrine of 
 atoning sacrifices as necessary to salvation would not only have 
 contradicted Muhammad's notion of God's sovereignty, but would 
 logically have led to his adopting Judaism or Christianity as his 
 
SIPARA IV.] ( 6 1 ) [CHAP. III. 
 
 on the day of resurrection : for thou art not contrary to 
 the promise. 
 
 || (196) Their Lord therefore answered them, saying, I suls. 
 will not suffer the work of him among you who worketh 
 to be lost, whether he be male or female : the one of you 
 is from the other. 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 ; a 
 reward from God : and with God is the most excellent 
 
 religion, either of which conclusions would have rendered him un- 
 popular with the Arabs, who, since the break with the Jews, had 
 been constituted his chosen people. Either of these reasons would 
 satisfactorily account for the fact that the doctrine of atonement as 
 necessary to salvation is wanting in the teaching of Muhammad. 
 "When, however, he represents his own doctrine as that of all former 
 prophets, and when, in all his allusions to the teaching of these 
 prophets, he uniformly ignores the doctrine of salvation by atone- 
 ment, we cannot but believe he did so deliberately. This is the 
 rock upon which the cause of Islam falls, only to be dashed in 
 pieces. The signal failure of the Quran to attest this central doc- 
 trine of both the Old and New Testament Scriptures proves the 
 Quran, on its own testimony, to be a forgery, and Muhammad to 
 be an impostor. 
 
 (196) Male or female. "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." 
 — Sale, Baidhdwi. 
 
 The one of you, &c, i.e., the one is born of the other. Rod well 
 translates " the one of you is the issue of the other." The teaching 
 of the passage is that all, whether male or female, will be rewarded 
 according to their works. Women are not by any means excluded 
 from the blessings of Islam, and they have formed by no means the 
 least devoted followers of Muhammad. 
 
 Verily I will expiate, die. The word used here for expiate is the 
 same as that used in ver. 194 (see note there). The idea attached to 
 it here is that of removal. 
 
 Gardens watered bij rivers. The imagery of paradise is coloured by 
 Arab ideas of beauty and pleasure. Heaven is likened to a beau- 
 tiful oasis carpeted in green, with its sparkling fountains, limpid 
 streams, shady trees, and delicious fruits. On the question as to 
 whether these earthly surroundings are to be understood in a literal 
 or figurative sense, see note on ver. 15. 
 
CHAP. III.] ( 62 ) [SIPARA IV. 
 
 reward. (197) Let not the prosperous dealing of the 
 unbelievers in the land deceive thee ; it is but a slender 
 provision; and then their receptacle shall he hell; an 
 unhappy couch shall it be. (198) But they who fear the 
 Lord shall have gardens through which rivers flow; they 
 shall continue therein for ever: this is the gift of God; 
 for what is with God shall be better for the righteous 
 than short-lived worldly prosperity. (199) 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 ; they sell not the signs of God for 
 a small price : these shall have their reward with their 
 
 (197) An unhappy couch. This expression, used so frequently in 
 the Quran to describe the torment of hell, is probably used in con- 
 trast with the carnal and sensual delights of the Muslim heaven. 
 There " they shall repose themselves on most delicate beds, adorned 
 with gold and precious stones, under the shadow of the trees of para- 
 dise, which shall continually yield them all manner of delicious fruits ; 
 and there they shall enjoy most beautiful women, pure and clean, 
 having black eyes, &c." But here, the couch shall be in the midst 
 of fire, and be surrounded by smoke as with a coverlid, with nothing 
 to eat "but the fruit of the tree Zaqun, which should be in their 
 bellies like burning pitch," and nothing to drink " but boiling and 
 stinking water," nor should they breathe ought but "exceeding hot 
 winds," &c. (Prideaux, Life of Mahomet, p. 22). 
 
 (198) See notes on ver. 196. 
 
 For what is with God, etc. This passage, vers. 196-198, is said to 
 have been revealed to comfort the Muslims, who, being in poverty 
 and want, were surrounded by prosperous enemies. 
 
 (199) Some . . . who believe. " The persons here meant some will 
 have to be Abdullah Ibn Salam and his companions; others suppose 
 they were forty Arabs of Najran, or thirty-two Ethiopians, or else 
 eight Greeks, who were converted from Christianity to Muhammad- 
 anism ; and others say this passage was revealed in the ninth year of 
 the Hijra, when Muhammad, on Gabriel's bringing him the news of 
 the death of Ashamah, king of Ethiopia, who had embraced the Mu- 
 hamniadan religion some years before, 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." — Sale, Jaldluddin, Baidhaivi. 
 
 See also verse 113, and note there. 
 
SIPARA IV.] ( 63 ) [CHAP. III. 
 
 Lord; for God is swift in taking an account. (200) 
 true believers, be patient and strive to excel in patience, 
 and be constant-minded, and fear God, that ye may be 
 happy. 
 
 God is swift, <i-c. See chap. ii. 201. 
 
 (200) Be patient, i.e., in fighting for religion. This is the conclu- 
 sion of the exhortation to the disheartened followers of Muhammad, 
 beginning with ver. 121. 
 
( 64 ) 
 
 CHAPTEE IV. 
 
 ENTITLED SURAT UN NISA (WOMEN). 
 Revealed at Madina. 
 
 INTRODUCTION. 
 
 This chapter contains revelations suited to the circumstances of the 
 Muslim community at Madina and the interests of the new religion 
 after the defeat of Ohod. Questions relating to inheritance, the 
 treatment of widows and orphans, forbidden degrees, &c, naturally 
 arose. These questions find an answer here. Besides these, there 
 are numerous passages containing exhortations to fight for the faith 
 of Islam, together with denunciations against the Jews and the dis- 
 affected tribes of Madina and its vicinity. The various expeditions 
 sent against these during the year following the battle at Ohod 
 called for certain regulations, which are the subject of a portion of 
 this chapter. And, finally, the Christians are referred to in the 
 latter part of the chapter, where they are reproved, partly under 
 cover of the Jews, for their faith in the crucifixion and death of 
 Jesus, and their belief in the doctrine of the Trinity and the Son- 
 ship of Christ. 
 
 Probable Date of the Revelations. 
 
 Nearly all the stories told by the commentators to illustrate this 
 chapter point to a period following the battle of Ohod, the expul- 
 sion of the Bani Nadhir, and the expedition against the tribes of 
 the Bani Qhatafan at Dzat al Riqa. It follows, therefore, that the 
 revelations of this chapter belong in general to a period extend- 
 ing from the beginning of a.h. 4 to the middle or latter part of 
 a.h. 5. The following passages may, however, belong to a different 
 period, viz., ver. 42, which probably belongs to a.h. 3, and vers. 
 104-114 and 134, which may belong to a date later than a.h. 5, but 
 earlier than the subjugation of Makkah (see note on ver. 186). 
 
 Vers. 1 1 5-125 and 130-132 probably belong to the number of 
 
SIPARA IV.] 
 
 ( 6 5 ) 
 
 [CHAP. IV. 
 
 the early Madina revelations. Noeldeke inclines to place them 
 among the later Makkan revelations, because the Jews are referred 
 to in a friendly spirit. But this circumstance would rather point to 
 Madina, where, during the first year of the Hijra, Muhammad 
 courted the favour of the Jews. Still, the form of address, "0 men" 
 (ver. 132), points to Makkah. The question may therefore still be 
 regarded as open, though we think the evidence, thus far, to be in 
 favour of the early part of a.h. i. 
 
 Principal Subjects. 
 
 Man and his Creator .... 
 
 Orphans, the duty of guardians to such . 
 
 The law of inheritance .... 
 
 The punishment of adulteresses 
 
 Repentance enjoined .... 
 
 Women's rights . . . . 
 
 Forbidden and lawful degrees in marriage 
 
 Gaining, rapine, and suicide forbidden 
 
 Man's superiority over woman recognised 
 
 Reconcilement of man and wife 
 
 Parents, orphans, the poor, &c, to be kindly treated 
 
 Hypocrisy in almsgiving condemned 
 
 Prayer forbidden to the drunken and polluted 
 
 Jewish mockers denounced 
 
 Idolatry the unpardonable sin . 
 
 The rewards of faith and unbelief . 
 
 Trusts to be faithfully paid back 
 
 Disputes to be settled by God'and his Apostle 
 
 Precautions, &c, in warring for the faith . 
 
 The disobedient and cowardly reproved . 
 
 Salutations to be returned 
 
 Treatment of hypocrites and apostates 
 
 Believers not to be slain or plundered 
 
 Believers in heathen countries to fly to Muslim land 
 
 Special order for prayer in time of war . 
 
 Exhortation to zeal for Islam . 
 
 Fraud denounced 
 
 Idolatry and Islam compared . 
 
 Equity in dealing with women and orphans enjoined 
 
 Wives to be subject to the will of husbands 
 
 God to be feared 
 
 Muslims exhorted to steadfastness . 
 Hypocrites to be shunned 
 VOL. II. 
 
 VERSE3 
 I 
 
 2-5 
 6-13 
 
 14, 15 
 16, 17 
 18, 19 
 
 20-27 
 
 28-30 
 31-33 
 
 34 
 35,36 
 37-41 
 
 42 
 
 43-45 
 46-53 
 54,55 
 56 
 57-68 
 
 69-74 
 
 75-84 
 
 85 
 
 86-90 
 
 91-93 
 94-99 
 100-102 
 103 
 104-114, 133 
 115-125 
 126 
 127-129 
 130-132 
 134-138 
 
 I39-H3 
 E 
 
CHAP. IV.] ( 66 ) [SIPARA IV. 
 
 VERSES 
 
 The reward of hypocrisy and belief compared . . . 1 44-1 51 
 
 Presumptuous and disobedient Jews destroyed. . . 152-154 
 
 The Jews calumniate Mary and Jesus .... 155-158 
 
 Certain kinds of food forbidden to Jews as punishment . 159, 160 
 
 Muhammad's inspiration like that of other prophets . 161-168 
 Christians reproved for their faith in Jesus as the Son of 
 
 God and in the doctrine of the Trinity . . . 169-174 
 
 The law of inheritance for distant relatives . . . 175 
 
 IN THE NAME OF THE MOST MEECIFUL GOD. 
 
 K 12 * || (1) 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; and respect 
 women who have home you, for God is watching over you. 
 (2) And give the orphans when they come to age their 
 substance; and render them not in exchange bad for 
 good : and devour not their substance, by adding it to 
 your own substance ; for this is a great sin. (3) And if 
 ye fear that ye shall not act with equity towards orphans 
 
 (1) men, dc. This chapter is entitled women because it con- 
 tains, for the most part, laws and precepts relating to them. The 
 men are specially addressed, but the instruction is intended for 
 both men and women. They are addressed in the original, " ye 
 people." 
 
 From them two, dc. The unity of the human race is here dis- 
 tinctly declared. All men are of "one blood." 
 
 And respect women. The word translated women (in the Arabic, 
 wombs) is the object of the verb fear. Palmer translates, "Fear 
 God, in whose name ye beg of one another, and the wombs." Sale, 
 however, expresses the meaning by inserting the word respect. 
 
 (2) Give the orphans, dc. These orphans were the children of 
 those who lost their lives in the wars for the cause of Islam. Not 
 only the children but their property was intrusted to those who 
 agreed to become guardians. These orphans were defrauded in 
 various ways. Sometimes their property was appropriated by the 
 guardians; others " exchanged bad for good," e.g., by turning the 
 good goats or camels of the orphan ward along with their own 
 herds, and then selecting the bad ones as the orphan's shai e. 
 This law was instituted by Muhammad to prevent this kind of 
 abuse. 
 
 (3) If ye fear that ye cannot act equitably, dc. " The commenta- 
 tors understand this passage differently. The true meaning seems 
 
SIPARA IV.] ( 67 ) [CHAP. IV. 
 
 of the female sex, take in marriage of such other women 
 as please you, two, or three, or four, and not more. But 
 
 to be as it is here translated ; Muhammad advising his followers 
 that if they found they should wrong the female orphans under 
 their care, either by marrying them against their inclinations, for 
 the sake of their riches or beauty, or by not using or maintaining 
 them so well as they ought, by reason of their having already 
 several wives, they should rather choose to marry other women, to 
 avoid all occasion of sin. 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 the 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 
 1o 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." — Sale, Baidhdwi. 
 
 The connection of this verse with the preceding is undoubted, and 
 that connection is close. How the explanation of the commentators 
 would remove the fear of acting unjustly with orphans of the female 
 sex, I cannot see. Surely marrying two, or three, or four other 
 women would hardly produce a moral change in a man who feared 
 he could not act justly in the matter of a sacred trust. I therefore 
 venture to suggest that Muhammad here advises his followers to 
 marry their orphan wards, and so, by fixing upon them a lawful 
 dowry and exalting them to the position of lawful wives, avoid the 
 evil of committing a breach of trust or an act of immorality. This 
 view seems to me to be required by the preceding context. The 
 word other, inserted by Sale and others before women, is not re- 
 quired. The Muslim may marry of women such as are pleasing to 
 him, two, three, or four, whether his orphan wards or not. 
 
 Two, or three, or four. Literally, two and two, three and three, 
 and four and four. The meaning is, that each might have two, or 
 three, or four lawful wives. See Prelim. Disc, p. 206. Muhammad 
 did not bind himself by this law. See chap, xxxiii. 49. 
 
 The statement of Mir Aulad Ali, professor of Oriental languages 
 at Trinity College, Dublin, "that Muhammad had not enjoined 
 polygamy," but only permitted it, quoted by Mr. R. Bosworth Smith 
 (Mohammed and Mohammedanism, p. 144, note), is hardly borne 
 out by this passage. Nor is such a statement borne out by the 
 example of the Prophet. Nor is Mr. Smith's plea, that this per- 
 mission may be placed in the same catagory as slavery not forbidden 
 in the Bible, at all justified by the facts. Slavery is contrary to the 
 whole spirit of the Bible, while polygamy is in accord with the 
 whole spirit of the Quran. Even the heaven of Islam is to witness 
 the perpetuation of almost unlimited polygamy (see chaps, lv.and lvi.) 
 The attempt to apologise for the polygamy of Islam, when made by 
 
CHAP. IV.] ( 68 ) [SIPARA IV. 
 
 if ye fear th.it ye cannot act equitably towards so many, 
 marry one only, or the slaves which ye shall have acquired. 
 
 Europeans, indicates either prejudice or a want of information 
 on the part of the writer; when made by a few "enlightened 
 Orientals," it indicates their desire to cover up what they, by an 
 English education and by mingling in Christian society, have 
 learned to be thoroughly ashamed of. 
 
 One only, or the slaves. Were the requirements of this rule 
 strictly observed, there would be no polygamy in practice, for the 
 simple reason that the impartial treatment of two or more wives is 
 with man an impossibility. Muhammad did not fulfil this his own 
 precept, as his marked preference, now for the Coptic Mary and 
 again for the sprightly Ayesha, clearly shows. 
 
 But whilst polygamy would be impracticable, the floodgates of 
 vice would be, and now are, opened wide by the permission to add 
 to the one wife any number of slave girls. Those who quote this 
 passage to show that Muhammad restricted polygamy and that 
 monogamy is entirely in accord with Muhammadanism, fail to 
 quote the words, " or the slaves which ye shall have acquired." 
 The whole force of the restriction is evaporated by these words. 
 There is absolutely no restriction in this direction. The number of 
 concubines may be as great as any Osmanli could desire, and yet it 
 receives the sanction of the Quran. 
 
 Instead, therefore, of any " strong moral sentiment " being aroused 
 by these laws, by •which Muhammad "has succeeded, down to this 
 very day, and to a greater extent than has ever been the case else- 
 where, in freeing Muhammadan countries from those professional 
 outcasts who live by their own misery," * the very reverse is true. 
 No countries under heaven present such a cesspool of seething cor- 
 ruption and sensuality as those ruled over by the Muslims. To be 
 sure, the form under which it appears is different, but the fact, no man 
 acquainted with the state of things in Muslim harems, can honestly 
 deny. The distrust which Muslims show towards their own wives 
 and daughters testifies to the low state of morality among them. 
 " It is the Moslim theory that women can never, in any time, place, 
 or circumstances, be trusted ; they must be watched, veiled, sus- 
 pected, secluded." " In these days, when so much has been written 
 about the high ethical tone of Islam, we shall speak plainly on this 
 subject, unpleasant though it is. We would reiterate the position 
 already taken, that polygamy has not diminished licentiousness 
 among the Mohammedans. The sin of Sodom is so common among 
 them as to make them in many places objects of dread to their 
 neighbours. The burning denunciations of the Apostle Paul in the 
 first chapter of Romans, vers. 24 and 27, are applicable to tens of 
 thousands in Mohammedan lands to-day." " In the city of Hamath, 
 in Northern Syria, the Christian population, even to this day, are 
 afraid to allow their boys from ten to fourteen years of age to ajjpear 
 
 * R. E. Smith's Mohammed and Mohammedanism, p. 242. 
 
SIPARA IV.] ( 69 ) [CHAP. IV. 
 
 This will be easier, that ye swerve'not from righteousness. 
 And give women their dowry freely ; but if they volun- 
 tarily remit unto you any part if it, enjoy it with satis- 
 faction and advantage. (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. 
 (5) And examine the orphans until they attain the age of 
 
 in the streets after sunset, lest they he carried off by the Moslems as 
 victims of the horrible practice of Sodomy. Mohammadan pashas 
 surround themselves with fair-faced boys, nominally scribes and 
 pages, when in reality their object is of entirely another character." 
 This, and much more, is told by Dr. Henry H. Jessup in his book 
 entitled The Mohammedan Missionary Problem, pp. 46-48. 
 
 In India the case may not be as bad as it is in Turkey, but I 
 think we can fairly agree with the Rev. J. Vaughan, who says : — 
 " However the phenomenon may be accounted for, we, after mixing 
 with Hindoos and Mussulmans for nineteen years back, have no 
 hesitation in saying that the latter are, as a whole, some degrees 
 lower in the social and moral scale than the former." Nor have we 
 any hesitation in saying that the law here recorded, permitting as 
 many as four lawful wives and any number of slave women besides, 
 with whom even the form of a marriage is in no way necessary to 
 legalise cohabitation, is responsible in large measure for this state of 
 things. It is one of the darkest of the many spots which mar the 
 pages of the Quran. 
 
 Or the slaves. It is not even necessary that a Muslim have even 
 one lawful wife. Should he feel it difficult to be impartial toward 
 many wives, he may take his slave girls, -whom he may treat as he 
 please, and so avoid the responsibility of providing a dowry for even 
 one wife ! 
 
 Give tvomen their dowry. The lawful and required amount of 
 dowry is ten dirhams, but it may be fixed at any amount to which 
 the contracting parties agree. See chap. ii. 229, note. 
 
 If they voluntarily remit, &c. A woman may legally insist upon 
 the payment of the "lawful dowry," or that agreed upon by contract, 
 in case she be divorced, unless she voluntarilj r remits it in part or 
 altogether. In every case of dispute such remission must be proved 
 by competent witnesses or by le^al documents. 
 
 (4) Those of weak understanding, i.e., idiots or persons of weak 
 intellects, whose property is to be administered so as to provide for 
 their necessities. Their treatment must also be kindly. Here is 
 the Muslim lunatic asylum. 
 
 (5) Examine the orphans. If males, see to their intellect and 
 capacity to care for themselves ; if females, examine them as to 
 their ability to perform household duties. 
 
 The age of marriage. " Or age of maturity, which is generally 
 
CHAP. IV.] ( 70 ) [SIPARA IV. 
 
 marriage : but if ye perceive they are able to manage 
 their affairs well, deliver their substance unto them ; and 
 waste it not extravagantly or hastily, because they grow 
 up. 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. And when ye deliver their 
 substance unto them, call witnesses thereof in their 
 presence : God taketh sufficient account of your actions. 
 (6) Men ought to have a part of what their parents and 
 kindred leave 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 de- 
 terminate part is due to them. (7) 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 
 
 reckoned to be fifteen ; a decision supported by a tradition of their 
 propbet ; though Abu Hanifah thinks eighteen the proper age." — 
 Sale, Baidhawi. 
 
 Waste it not . . . hastily, i.e., when ye see them growing up 
 r;ipidly to years of discretion, do not hasten to expend the orphan's 
 inheritance, seeing it is soon to pass from your hands." — Tafsir-i- 
 ltaufi. 
 
 What shall be reasonable. "That is, no more than what shall 
 make sufficient recompense for the trouble of their education." — Sale, 
 Baidhawi. 
 
 Call witnesses, to prevent future dispute and trouble. 
 
 (G) Women also ought to have a part, dx. " 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." — Sale, Baidlutwi. 
 
 Complaints were first made against this old Arab custom by Omm 
 Kuha, in consequence of which this passage was revealed. — Tafsir-i- 
 Raufi. 
 
 The importance of this reform cannot be overrated. Previous to 
 this, women and helpless children might be disinherited by the 
 adult male heirs, and thus be reduced to absolute penury, for no 
 fault but that of being widows and orphans. 
 
 (7) And speak comfortably. The supposed ellipsis, filled in here 
 by Sale, has not any real existence. See the same expression in 
 ver. 4. The idea is that, in any case, some portion of the estate 
 should be cheerfully given to the poor — they were to be treated 
 kindly, notwithstanding that their presence would necessitate the 
 
SIPARA IV.] ( 71 ) [CHAP. IV. 
 
 speak comfortably unto them. (8) 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. (9) Surely 
 they who devour the possessions of orphans unjustly shall 
 swallow down nothing but fire into their bellies, and 
 shall broil in raging flames. 
 
 II (10) God hath thus commanded you concerning your H 13' 
 children. A male shall have as much as the share of two 
 females ; but if they be females only, and above two in 
 
 R : 
 
 parting with some portion of the property about to be divided. 
 This verse is abrogated by ver. 11 of this chapter. See Preface, 
 R. JJrcUi Quran, Lodiana edition, p. xx. 
 
 (8) Let those fear. There is in this verse a threat of retributive 
 justice against those who would deal unjustly with the helpless 
 orphan. Their own children might be dealt with in a similar 
 manner. 
 
 No doubt Muhammad had learned the substance of this revelation 
 by his own experience as an orphan. Certainly the anxiety he ex- 
 hibited to alleviate the sad condition of such is most praiseworthy. 
 His terrible curses against the oppressors of such (see next verse) 
 evince the earnestness of his purpose to reform this abuse. 
 
 (10) A male . . . two females. "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." — Sale. 
 
 See also Prelim. Disc, p. 212. 
 
 Above two, or only two {Tafsir-i-Ravfi). The two-third share of 
 the property must be shared equally by the daughters being the sole 
 heirs. 
 
 One, she shall have the half. "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 Quran, 
 he says, that where there is a son and an only daughter, each of 
 them will have a moiety : 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." — Sale. 
 
 If he have a child = a son. It is implied that the parents would 
 receive the same were the child a daughter. But of the remaining 
 two-thirds, while the son would get the whole, a daughter would 
 only get three-sixths or one-half of the whole estate. See note 
 above. 
 
 His mother . . . the third, i.e., half as much as her husband (the 
 father), a man being entitled to the share of two women. 
 
CHAP. IV.] ( 72 ) [SIPARA IV. 
 
 number, they shall have two third parts of what the 
 deceased shall leave ; and if there be but one, she shall 
 have the half. 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. 
 And if he have brethren, his mother shall have a sixth 
 part, after the legacies 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 ordi- 
 nance from God, and God is knowing and wise. (11) 
 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. They also shall have the fourth part of 
 
 In the case where there are brethren, the mother receives a sixth 
 only. The remainder to lie divided between his brethren and his 
 father, if living. The father would receive a sixth of the whole, 
 the remaining two-thirds of the estate being divided equally between 
 the brothers. If he have sisters as well as brothers, we would infer 
 from the following verse that they would share equally with the 
 brothers. 
 
 The legacies. Those given for charitable purposes. According to 
 Muhammadan law in India, a man cannot, by a will, devote more 
 than one-third of his property in charity. 
 
 Your parents or your children. The meaning seems to be that 
 parents and children are equally near related to the deceased. From 
 this the inference is drawn that the brothers of the deceased can 
 only be regarded as lawful heirs in case the father be deceased also. 
 When living, the parents are the sole heirs, except where there be 
 children. See Tafsir-i-Raufi in loco. 
 
 (11) Fourth part . . . eighth fart. The principle that one man is 
 equal to two women is preserved here. There being issue to de- 
 ceased wives, they inherit the remainder of the property according 
 to the law of ver. 10. So, too, in regard to what remains after a 
 wife's eighth has been paid her. 
 
 Where there is no issue, the part remaining after the husband's 
 or wife's share has been paid goes to more distant relatives or to 
 the public treasury. 
 
 A distant relation. "For this may happen by contract, or on 
 some other special occasion." — Sale. 
 
 The words in Arabic indicate a man u-ho has neither parents nor 
 
sipara rv.] ( 73 ) [CHAP. IV. 
 
 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 if a man or woman's 
 substance be inherited by a distant relation, and he or she 
 have a brother or sister; each of them two shall have a 
 
 children, and must therefore bequeath his property to more distant 
 relatives. 
 
 Each of them. " 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 be- 
 tween brother and sister, as well as other relations." — Sale. 
 
 The case of parents receiving each a sixth when there is a child 
 is also an exception. See note, ver. 10. 
 
 Without prejudice to the heirs, i.e., the distant relatives mentioned 
 above. Abdul Qadir, commenting on this passage, says: "This 
 relates to the inheritance of brothers and sisters, who have no claims 
 so long as there be father or son alive. Should there be neither 
 father nor son, then the brothers and sisters become heirs. There are 
 three classes of these : — First, brothers and sisters by the same wife; 
 secondly, by different wives ; and thirdl//, by different fathers. The 
 inheritance belonging to these three classes is as follows : — If there 
 be a single heir, he or she will receive a sixth part of the property ; 
 if more than one, then one-third of the property will be divided 
 among them, no distinction being made between men and women. 
 The first and second classes mentioned above rank as members of 
 the deceased person's family when there is left to liim neither father 
 nor son. First the brothers by the same mother are heirs. If there 
 be none such, then the brothers by a different mother. It is only in 
 case there be no heirs of these classes that those of class third 
 become heirs. 
 
 "This passage also declares that bequests for charitable purposes 
 have the precedence, provided no injustice be done to the heirs. 
 This may take place in two ways : either by deceased's having 
 bequeathed in charity more than one-third of his property — he may 
 not give in charity more than one-third of his property ; or in- 
 justice may be done the heirs by willing to some one of the heirs 
 more than his lawful share, through partiality. Such increased 
 bequest, beyond a third of the property, or partial bestowal of 
 property beyond the legal share, can only become legal by the con- 
 sent of the heirs at the time of bequest. 
 
 "These five classes of heirs (children, parents, widower, widow, 
 and brothers and sisters) all have fixed portions or fractional parts 
 of the inheritance. Besides these, there are other heirs, called 
 Usbah (distant relations), who have not 'portions. If there be no 
 heirs having portions, then the usbah receive the whole property. 
 
CHAP. IV.] ( 74 ) [SIPARA IV. 
 
 sixth part of the estate. 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, without prejudice to the heirs. This is an ordi- 
 nance from God, and God is knowing and gracious. 
 (12) 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 for ever ; 
 and this shall be great happiness. (13) But whoso dis- 
 obeyeth God and his apostle, and transgresseth his 
 statutes, God shall cast him into hell fire ; he shall remain 
 therein for ever, and he shall suffer a shameful punish- 
 ment. 
 -h 14' II (14) If any of your women be guilty of whoredom, 
 
 produce four witnesses from among you against them, 
 
 But if there be both heirs with portions and usbah, then the latter 
 receive what remains after the former have had their portions. An 
 usbah must be a male, not a female, nor even a male connected on 
 the mother's side only (i.e., having no relationship by blood with 
 the father's side). These are of four degrees : First, son and grand- 
 son ; second, father and grandfather (on father's side) ; third, 
 brothers and nephews (on father's side) ; fourth, uncle (father's elder 
 brother), his son, and his grandson (these all rank alike). If there 
 be several persons having claims, that one has the precedence who 
 is nearest related to the deceased, e.g., a son has the precedence of a 
 grandson, a brother of a nephew, the brother of a step-brother, &c. 
 
 "Finally, among the children and brothers and sisters of the 
 deceased, women have a portion, but among the usbah they have 
 no claim. Should there be no heir of the kind already enumerated, 
 then the ziwilrihm or relations by the 'female' (literally, woman) 
 side, and who have no 'portion, become heirs, e.g., a daughter's son, a 
 maternal grandfather, a sister's son, a mother's brother, a maternal 
 aunt, a father's sister, and their children, reckoned as in the case of 
 the usbah." 
 
 (14) Whoredom. Either fornication or adultery. 
 
 Imprison in apartments, i.e., they were to be built into a wall, 
 and be left there until they were dead. 
 
 Or God afford, &c. "Their punishment in the beginning of 
 Muhammad ani«m was to be immured till they died, but afterwards 
 this cruel doom was mitigated, and they might avoid it by under- 
 going the punishment ordained in its stead by the Sunnat, accord- 
 ing 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." — Sale, Jaldluddin. 
 
 See also note, chap. iii. 23. 
 
sipara iv.] ( 75 ) [CHAP. IV. 
 
 and if they bear witness against them, imprison them in 
 separate apartments until death release them, or God 
 affordeth them a way to escape. (15) And if two of you 
 commit the like wickedness, punish them both : but if 
 they repent and amend, let them both alone ; for God is 
 easy to be reconciled and merciful. (16) Verily repent- 
 ance 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. (17) 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 
 
 (15) Two of you. " The commentators are not agreed whether the 
 text speaks of fornication or sodomy. Al Zamakhshari, and from 
 him, al Baidhawi, supposes the former is here meant ; but Jalal- 
 uddin 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 espe- 
 cially for that a different and much severer punishment is appointed 
 for the women in the preceding words. Abul Qasim Hibatullah 
 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."— Sale. 
 
 Punish them, both. ." The original is, Do them some hurt or damage, 
 by which some understand that they are only to reproach them in 
 public, or strike them on the head with their slippers (a great 
 indignity in the East), though some imagine they may be scourged." 
 — Sale, Baidhawi, Jaldluddin. 
 
 The Tafsir-i- llaufi declares the punishment is to be inflicted with 
 the tongue, by reproaches and admonitions ; at most, they are to be 
 smitten with the hand. Surely the partiality shown in the award 
 of punishment to the sexes sufficiently indicates the slavish position 
 of Muslim women. This law of Islam falls far short of attesting 
 the former Scriptures. 
 
 (16, 17) Repentance. The Muhammadans understand this verse 
 to refer to the infidels, who may be forgiven on the ground of 
 repentance, provided it be done before death, i.e., as I understand 
 it, if they repent sincerely. For Muslims there is always full and 
 free pardon when they repent, or even say, " I seek forgiveness, O 
 Lord." 
 
 This view of this passage is not borne out by the last clause, 
 " nor unto those who die in unbelief." The passage, therefore, pro- 
 bably refers to hypocritical professors of Islam. 
 
CHAP. IV.] ( 76 ) [SIPARA IV. 
 
 who die unbelievers; for them have we prepared a 
 grievous punishment. (18) true believers, it is not 
 lawful for you to be heirs of women against their will, 
 nor to hinder them from marrying others, that ye may 
 take away part of what ye have given them in dowry ; 
 unless they have been guilty of a manifest crime : 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. If ye be desirous to exchange a wife for 
 another wife, and ye have already given one of them a 
 talent, take not away anything therefrom : will ye take it 
 by slandering her, and doing her manifest injustice ? (19) 
 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 ? (20) Marry not women whom your 
 fathers have had to wife; (except what is already 
 
 (18) Heirs of women. " 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. This unjust custom is abolished 
 by this passage." — Sale. 
 
 This passage was occasioned, says the Tafsir-i-Raufi, by the wife 
 of Abu Qais, one of the companions, complaining to Muhammad 
 against a son, who wished to treat her in accordance with the old 
 custom. 
 
 Not kinder them. The allusion is to those who would hinder 
 their father's widows from marrying others, in order to retain the 
 property in the family. Some, however, think the allusion to be to 
 those who maltreated their wives, in order to make them relinquish 
 the dowry fixed upon them at marriage. The language will very 
 well bear this interpretation. Hindering would then mean im- 
 prisonment in some part of the house. 
 
 Unless they havebeen guilty, i.e., of disobedience or shameless con- 
 duct. This passage carefully guards the right of a husband to 
 punish his wife for whatever he may fancy a fault in her. 
 
 A wife for another wife. See notes on chap. ii. 229. 
 
 A talent. A large dowry. 
 
 Will ye talce it by slandering her ? i.e., by giving out a false report 
 of infidelity, in order to escape the necessity of forfeiting the dowry. 
 See chap. ii. 229, note. 
 
 (20) Women whom your fathers have had. The pre-Islamite religion 
 
SIPARA v.] { 77 ) [CHAP. IV. 
 
 past :) for this is imcleanness, and an abomination, and 
 an evil way. 
 
 || (21) Ye are forbidden to marry your mothers, and D "T 
 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, except what is already 
 past : for God is gracious and merciful. 
 
 || (22) Ye are also forbidden to take to wife free women fifth 
 who are married, except those women whom your right 
 hands shall possess as slaves. 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. (23) 
 
 of Arabia not only allowed such marriages, but made such women 
 a lawful part of the son's inheritance. See Muir's Life of Mahomet, 
 vol. ii. p. 52. The reform of Muhammad had respect to the future 
 only. What was "already past" was allowed to remain unchanged. 
 
 (21) Ye are forbidden to marry, &c. It is quite certain that these 
 prohibited decrees were adapted from the Jewish law. Compare 
 Lev. xviii. 6-18. Muhammad did not consider himself bound by 
 this law (see chap, xxxiii. 49, 50). 
 
 (22) Free women, except, &c. " According to this passage, it is not 
 lawful to marry a free woman that is already married, be she a 
 Muhammadan or not, unless she be legally parted from her hus- 
 band by divorce ; but it is lawful to marry those who are slaves or 
 taken in war, after they shall have gone through the proper purifi- 
 cations, though their husbands be living. Yet, according to the 
 decision of Abu Hanifah, it is not lawful to many such whose hus- 
 bands shall be taken or be in actual slavery with them." — Sale, 
 Baidhdici. 
 
 Marriage, in the Muslim sense, is not required in the case of those 
 who are held as slaves. Sale has used the word marry rather freely 
 in his italicised phrases. It is not marriage that is here forbidden, 
 but certain women, marriage being predicated only where, according 
 to Muhammadan law, the ceremony is required. 
 
CHAP. IV.] ( 78 ) [SIPARA V. 
 
 And for the advantage which ye receive from them, give 
 them their reward, according to what is ordained : but it 
 shall be no crime in you to make any other agreement 
 among yourselves, after the ordinance shall be complied 
 with ; for God is knowing and wise. (24) Whoso among 
 you hath not means sufficient that he may marry free 
 women, who are believers, let him marry with such of 
 
 (23) Their reward, i.e., their dowry, which is everywhere in the 
 Quran spoken of in this fashion. The allusion is very suggestive of 
 the character of the marriage bond. The power of the bond of that 
 pure and holy love which unites the Christian wife to her husband 
 is unknown to Islam. If ever found in a Muslim household, it is 
 there, not because of Islam, but in spite of it. 
 
 Any other arrangement. The amount of dowry may be increased 
 or diminished at any time subsequent to marriage by the consent of 
 the parties. A wife may remit the whole amount. 
 
 (24) Whoso . . . hath not means, i.e., he who is too poor to sup- 
 port a wife, who is free, and therefore does not possess slave girls of 
 his own, may marry slave women with the consent of their masters. 
 In this case the dowry is fixed by the master. — Tafsir-i-Ravfi. 
 
 Such . . . as are true believers. This is not the only passage an- 
 tagonistic to Mr. R. Bosworth Smith's statements (Muhammad and 
 Muhammadanism, p. 243) that Muhammad " laid down the principle 
 that the captive who embraced Islam should be ipso facto free." 
 
 The Quran provides not only for enslaving conquered infidels, 
 thus justifying the cruellest war ever waged by Arab slave-traders 
 in the heart of Africa, but it provides for their retention even when 
 converted, and, although masters are forbidden to maltreat them, 
 yet they are enjoined to sell them in case they are displeased with 
 them. See Muir's Life of Mahomet, vol. iv. p. 239. " As regards 
 female slaves," says the same author (vol. iii. p. 305) " under the 
 thraldom of Mahometan masters, it is difficult to conceive more 
 signal degradation of the human species ; they are treated as an 
 inferior class of beings. Equally restricted as if they had entered 
 the marriage state, they are expressly excluded from any title to 
 conjugal rights. They are purely at the disposal of their proprie- 
 tors." Here the learned author is compelled to stop, being unable 
 to say more without offence to morality, adding, that "the reader 
 must believe at second-hand that the whole system is vile and 
 revolting." 
 
 That system of slavery prevalent among the so-called Christian 
 nations was utterly opposed to the clearest precepts of the Bible, and 
 cannot be fairly compared with the system of slavery sanctioned by 
 the Quran, even granting the claim that the rigour of the latter is less 
 than that of the former. The abolition of slavery by Christian 
 nations was the natural result of obedience to the teaching of the 
 Bible, applying in practice the doctrine of man's common brother- 
 hood, and the duty of loving our neighbour as ourselves. The 
 
SIPARA v.] ( 79 ) [CHAP. IV. 
 
 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 : therefore marry them with the 
 consent of their masters ; and give them their dower ac- 
 cording to justice ; such as are modest, not guilty of 
 whoredom, nor entertaining lovers. And when they are 
 married, if they be guilty of adultery, they shall suffer 
 half the punishment which is ajjpointed for the free 
 women. 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. 
 
 || (25) God is willing to declare these things unto -ti •!• 
 you, and to direct you according to the ordinances 
 of those who have gone before you, and to be merciful 
 
 abolition of slavery in Muslim states would be equivalent to the 
 abrogation of a large part of the teaching of the Quran. As a matter 
 of fact, Muslim states never did anything voluntarily towards 
 abolishing slavery, and we may safely predict that they never will. 
 The social interest in slave women is too great, and too firmly rooted 
 in the Quran to permit it. 
 
 One from the other. "Being alike descended from Adam, and of 
 the same faith." — Sale, Baidhdwi. 
 
 Such as are modest, &c. — These crimes would cause them to forfeit 
 their dowry. 
 
 Half the punishment. — "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." — Sale, Baidhdwi. 
 
 Who feareth to si7i. Not merely by marrying free women when 
 unable to support them or pay the dowry, but also by remaining 
 unmarried. — Tafsir-i-Baufi. 
 
 If ye abstain, &c. " Because he could not marry a free woman 
 and a slave" (Abdul Qadir), i.e., no free woman would consent to be 
 co-wife with a slave, but he could easily divorce the slave wife, and 
 so avoid the difficulty. 
 
 The Tafsvr-i-liavji says the reason why abstaining from marrying 
 slaves is here recommended is because of the "stain of slavery which 
 would belong to the children." 
 
 (25) The ordinances, &c. The claim here made is that these laws 
 concerning marriage are in accord with the teaching of the former 
 prophets. 1 think we have here a declaration clearly indicating the 
 source from which Muhammad drew his inspiration on this point. 
 He does not, however, scruple to represent this new law as coming 
 
CHAP. IV.] ( 80 ) [SIPARA V. 
 
 unto you. God is knowing and wise. (2G) God desireth 
 to be gracious unto you ; but they who follow their 
 lusts, desire that ye should turn aside from the truth 
 with great deviation. (27) God is minded to make 
 his religion light unto you ; for man was created weak. 
 (28) true believers, consume not your wealth among 
 yourselves in vanity, unless there be merchandising 
 among you by mutual consent : neither slay yourselves ; 
 for God is merciful towards you : (29) and whoever doth 
 this maliciously and wickedly, he will surely cast him to 
 be broiled in hell fire ; and this is easy with God. (30) 
 If ye turn aside from the grievous sins of those which ye 
 
 from God and place himself in the position of a disciple learning 
 for the first time that this new revelation is in accord " with the 
 ordinances of those who have gone hefore." 
 
 (26) They who follow their lusts. " Some commentators suppose 
 that these words have a particular regard to the Magians, who for- 
 merly 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." — Sale, Baidhdwi. 
 
 According to the Tafsir-i- Raufi, the allusion is to the Jews. 
 
 (27) God is minded, &-c. The spirit of this verse, as well as the 
 opinions of the commentators, clearly shows that the legislation in 
 the preceding verses was intended to remove the temptation to forni- 
 cation and adultery by facilitating marriage and concubinage. 
 
 God created man weak. This sentence indicates a low c< inception 
 of morals, not to say of God's holiness. Man's immorality is excused 
 on the ground that God made him liable to sins of incontinency. 
 This doctrine plainly makes God the author of sin. 
 
 (28) Consume not your wealth, &x., i.e., " employ it not in thing3 
 prohibited by God, such as usury, extortion, rapine, gaming, and 
 the like."— Sale. 
 
 Unless there be merchandising. The merchant's calling receives 
 the imprimatur of the Quran. The faithful are encouraged to unite 
 together for purposes of trade. 
 
 Neither slay yourselves. This is understood to forbid suicide, 
 which the heathen were in the habit of committing in honour of 
 the idols {Tafsir-i- Raufi); or it maybe understood in a spiritual 
 sense, as an exhortation to avoid all sin. The words may be trans- 
 lated slay not your souls (see Sale). Abdul Qadir understands the 
 command to be not to slay one another. 
 
 (29) And whosoever doeth this. This statement best agrees with 
 Abdul Qadir's interpretation, and therefore teaches that those who 
 maliciously slay their brethren in the faith are doomed to hell fire. 
 
 (30) If ye turn aside, &c. Sins are divided by this and other pas- 
 
SIPARA V.] ( 8 1 ) [CHAP. IV. 
 
 are forbidden to commit, we will cleanse you from your 
 smaller faults, and will introduce you into paradise with an 
 honourable entry. (31) Covet not that which God hath 
 bestowed on some of you preferably to others. 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: therefore ask God of his 
 bounty ; for God is omniscient. (32) 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; for God is 
 witness of all things. 
 
 sages into two classes, habira and saghira, or great and small. The 
 commentators differ as to which are great. Some say they are seven : 
 idolatry, murder, false charge of adultery against virtuous women, 
 wasting the substance of orphans, usury, desertion in time of a religi- 
 ous war, and disobedience to parents {Sale in loco). Others enumerate 
 seventeen (see Hughes's Notes, p. 139). Still others say there are as 
 many as seven hundred great sins. The majority regard only those 
 sins as habira which are described in the Quran as meriting hell fire, 
 the chief of all great sins being idolatry, or the associating of any 
 thing with God so as to express or imply a participation in the 
 attributes of God. 
 
 Muhammad's teaching must lead his followers to carelessness in 
 regard to all sins except those regarded as habira. As a matter of 
 fact, this is true. Lying, deception, anger, lust, &c, are all numbered 
 among the smaller and lighter offences. All such sins will be for- 
 given if men only keep clear of the great sins. Such passages exhibit 
 to the Christian the sad fact that Muhammad had no true conception 
 of the nature of sin. Great sins and small sins alike spring from an 
 evil heart. But Muhammad seems not to have ascribed any moral 
 character to simple states of the heart; the sins here described are 
 the doing of what is forbidden. The Christian regards all such sin 
 as rebellion against God, but Muhammad conceived of only a portion 
 of these as great, which, if forgiven, would predicate the forgiveness 
 of the smaller crimes also. 
 
 (31) Covet not, d'C. "Such as honour, power, riches, and other 
 worldly advantages. Some, however, understand this of the dis- 
 tribution of inheritances according to the preceding determinations, 
 wherebj 7 some have a larger share than others."- — Sale. 
 
 What they shall have gained, i.e., " What is gained by men in their 
 warring for the faith and in other good works ; by women, in their 
 chaste behaviour, and in submission to the will of their husbands." 
 — Tafsir-i- Ranfi in loco. 
 
 (32) Those with whom . . . an alliance. " A precept conformable 
 VOL. II. F 
 
E 
 
 6 
 
 CHAP. IV.] ( 82 ) [SIPARA V. 
 
 || (33) Men shall have the pre-eminence above women, 
 because of those advantages wherein God hath caused the 
 one of them to excel the other, and for that which they 
 expend of their substance in maintaining their vjives. 
 The honest women are obedient, careful in the absence 
 of their husbands, for that God preserveth them, by com- 
 mitting 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, and 
 chastise them. But if they shall be obedient unto you, 
 seek not an occasion of quarrel against them: for God 
 
 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 Jalaluddin and al Zamakhshari, at least as to 
 infidels. The passage may likewise be understood of a private con- 
 tract, whereby the. survivor is to inherit a certain part of the sub- 
 stance of him that dies first." — Sale, Baidhdwi. 
 
 Abdul Qadir says this law had relation to the circumstances which 
 grew out of the " brotherhood " established by Muhammad soon after 
 his arrival in Madina, whereby "each of the refugees selected one 
 of the citizens as his brother. The bond was of the closest descrip- 
 tion, and involved not only a peculiar devotion to each other's 
 interests in the persons thus associated, but in case of the death it 
 superseded the claims of blood, the 'brother' becoming exclusive 
 heir to all the property of the deceased." — Muir's Life of Mahomet, 
 vol. iii. p. 17. 
 
 The custom was ab< dished after the lapse of eighteen months. It 
 has, therefore, no present application to Muslims. 
 
 (33) Men shall have the pre-eminence. The ground of the pre- 
 eminence of man over woman is here said to be man's natural 
 superiority over woman. Women are an inferior class of human 
 beings. "The advantages wherein God hath caused the one of them 
 to excel the other" are said by the commentators to be " superior 
 understanding and strength, and the other privileges of the male 
 sex," e.g., ruling in church and state, warring for the faith, and 
 receiving double portions of the estates of deceased ancestors (see 
 Sale in loco). Men are the lords of the women, and women become 
 the virtual slaves of the men. The holy, happy estate of Eve in 
 Eden can never be even approximately secured for her daughters 
 under Islam. 
 
 Can-fid to preserve their husband's property and their own chastity. 
 — Sale, Baidhd wi. 
 
 Those whose perverseness, <£c. Recreant wives are to be punished 
 in three degrees : (1) They are to be rebuked, (2) if they remain 
 rebellious, they are to be assigned separate apartments, and so be 
 
SIPARA V.] ( 83 ) [CHAP. IV. 
 
 is high and great. (34) And if ye fear a breach between 
 the husband and wife, send a judge out of his family, and 
 a judge out of her family : if they shall desire a recon- 
 ciliation, God will cause them to agree ; for God is know- 
 ing and wise. (35) Serve God, and associate no creature 
 with him ; and show kindness unto parents, and relations, 
 and orphans, and the poor, and your neighbour who is of 
 kin to you, and also your neighbour 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 vainglorious, (36) who are cove- 
 tous, and recommend covetousness unto men, and conceal 
 that which God of his bounty hath given them ; (we have 
 prepared a shameful punishment for the unbelievers;) (37) 
 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 
 
 banished from the bed ; and (3) they are to be beaten, but not so as 
 to cause any permanent injury. — Abdul Qddir. 
 
 Seek not an occasion. Muslims are here warned not to use the 
 authority here granted to the men to beat their wives as a means of 
 tyrannising over them and of abusing them, being reminded that 
 '•God is high and great " above them. The difference between the 
 home-life of the Christian and that of the Muslim cannot be more 
 clearly indicated than by a comparison of this verse with Gen. ii. 24, 
 Eph. v. 28. and 1 Pet. iii. 7. 
 
 (34) If ye fear a breach, dec. This arrangement was intended to 
 prevent divorce. The verse is closely connected with the one pre- 
 ceding. When beating should prove unsuccessful, arbitration might 
 be resorted to, each party being represented by a friend. 
 
 (35) Serve God . . . and show kindness, dr. This passage gives the 
 sum of the decalogue for a Muslim : God to be served — his unity 
 to be preserved intact — relatives and neighbours, &c, to be kindly 
 treated. It must be remembered that a Muslim's friend or neigh- 
 bour is a Muslim. They are expressly forbidden to have friendships 
 with Jews, Christians, or unbelievers. See chap. v. 56. 
 
 (36) That which God . . . hath given them, i.e., " wealth, know- 
 ledge, or any other talent whereby they may help their neighbour." 
 —Sale. 
 
 (37) To be observed of men. The duty of giving alms from a high 
 motive is here enjoined. One is reminded of Matt. vi. 1-4. Abdul 
 Qadir says : The miser who refuses to give in charity, and the man 
 who gives to make a show of giving, are equally hateful in the sight 
 of God. 
 
CHAP. IV.] ( 84 ) [SIPARA V. 
 
 hath he ! (38) And what harm ivould 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. (39) Verily God will 
 not wrong any one even the weight of an ant : and if it be 
 a good action, he will double it, and will recompense it in 
 his sight with a great reward. (40) How will it be with 
 the unbelievers when we shall bring a witness out of each 
 nation against itself, and shall bring thee, Muhammad, 
 a witness against these people ? (41) In that day they 
 who have not believed, and have rebelled against the 
 J{ \- apostle of God, shall wish the earth was levelled with 
 them ; and they shall not be able to hide any matter from 
 God. 
 
 || (42) true believers, come not to prayers when ye 
 are drunk, until ye understand what ye say ; nor when ye 
 are polluted by emission of seed, unless ye be travelling 
 
 (38, 39) These verses teach the truth that no man is a loser by 
 performing his duty toward God and man. 
 
 God will not wrong, &c, i.e., "either by diminishing the recom- 
 pense 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." — Sale. 
 
 (40) A witness out of each nation. This verse seems to clearly 
 teach the doctrine that God sends a prophet to every distinct nation, 
 and that Muhammad was sent to the Arabs. If so, this passage 
 shows that Muhammad's idea of a universal Islam, though logically 
 connected with the teaching of the Makkan Suras, yet only took 
 a practical form at Madina, after military and political triumphs had 
 cleared the way to foreign conquest. See also chap. ii. 143. 
 
 (42) Come not to prayers when ye are drunk. " It is related, that 
 before the prohibition of wine, Abd'ur-Rahman Ibn Auf made an 
 entertainment, to which he invited several of the Apostle's com- 
 panions ; 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 Quran ; whereupon, to prevent the danger of any 
 such indecency for the future, this passage was revealed." — Sale, 
 Baidhdwi. 
 
 See note on chap. ii. 218. 
 
 When polluted. Ordinarily ceremonial purity can only be had 
 by performing ablutions in water. This verse provides for those 
 
SIPARA V.] ( 85 ) [CHAP. IV. 
 
 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 ; 
 for God is merciful and inclined to forgive. (43) Hast 
 thou not observed those unto whom part of the Scripture 
 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. (44) Of the Jews there are some who pervert 
 words from their places, and say, We have heard, and 
 
 who are so situated as to be unable to secure water. See Prelim. 
 Disc, p. 167. 
 
 (43) Those unto whom part, <£■<?. The Jews. They are said to sell 
 error because they misrepresented the teachings of tbeir sacred books 
 from sordid motives. 
 
 (44) Who pervert words from their places. On the general subject 
 of the corruption charged by Muslims against tlie Christians and 
 Jews, much has already been said. I cannot, however, omit a some- 
 what lengthy quotation from Muir's Life of Mahomet, vol. iii. pp. 
 249 and 295, which affords a decided answer to this unfounded 
 imputation of Muslims. The learned author says: "I pass over the 
 passages in which the Jews are accused of 'hiding the signs of God,' 
 or 'selling them for a small price.' For the meaning is evidently 
 that the Jews merely refused to bring forward those texts which 
 Mahomet believed to contain evidence in his favour. The renegade 
 Jews applied the prophecies of the Messiali to Mahomet ; the staunch 
 Jews denied such application, and herein lay the whole dispute. 
 There is no imputation or hint that any passages were removed from 
 the sacred record. The J^ws 'concealed the testimony of God' 
 simply because they declined to bring it forward. The expression 
 ' to sell a thing for a small price ' is metaphorical, and signifies 
 abandoning a duty for a worldly and sordid motive ; it is used also 
 of the disaffected citizens of Madina. [It might far more truly have 
 been applied to the renegade Jews who purchased their safety and 
 prosperity by pandering their evidence to Muhammad's ambition.] 
 
 " The passages in which ' dislocation ' or ' perversion ' is imputed 
 are these : Sura ii. 75, v. 14, v. 47, iv. 43. The latter verse . . . 
 well illustrates the meaning of tahrif ordinarily but incorrectly 
 translated interpolation ; it signifies the perversion of a word or pas- 
 sage, by using it in a double or erroneous sense, or with a wrong 
 contextual reference. The words Eaina, &c, in the verse quoted 
 (chap. ii. 103), are examples given by Mahomet himself. So with 
 the passages of their Scriptures which the Jews wrested from their 
 proper signification, as expressed in S. ii. 75, 'they perverted them 
 after they understood them.' 
 
CHAP. IV.] ( 86 ) [SIPARA V. 
 
 have disobeyed ; and do thou hear without understanding 
 our meaning, and look upon us : perplexing with their 
 tongues, and reviling the true religion. But if they had 
 said, We have heard and do obey, and do thou hear and 
 regard us ; certainly it were better for them, and more 
 right. But God hath cursed them by reason of their 
 
 " Next comes S. iii. yy. ' They twist their tongues in (reading) 
 the Book, that ye may think it is out of the Book, though it is not 
 out of the Book ; and they say it is from God, and it is not from 
 God.' Twisting their tongues is the same expression as in the verse 
 above quoted, S. iv. 43. They read out passages which they pre- 
 tended were from the Book, but were not (so Mahomet alleged); it 
 was a deception of their tongues, not any corruption of their MSS. 
 
 " So also S. ii. y8. Here reference is evidently made to the 
 ignorant Jews who copied out legends, traditions, or glosses from 
 rabbinical books, and brought them forward as possessed of divine 
 authority. Even if a more serious meaning were admitted, .viz., that 
 the same unscrupulous Jews copied out passages from the writings 
 of their rabbins, &c, and brought them forward, pretending they 
 were actual extracts from Scripture, the charge would indeed be 
 one of fraud, but not by any means of corrupting the MSS. of the 
 Old Testament. 
 
 " These are, I believe, the main passages alleged to contain evidence 
 of corruption or interpolation, and even if they were capable of a 
 more serious construction, which I believe them not to be, they 
 must be construed in accordance with the general tenor of the 
 Coran ; and the very numerous passages, contemporary and sub- 
 sequent, in which 'the Book,' as current in the neighbourhood and 
 elsewhere, is spoken of as a genuine and authoritative record as 
 containing the rule of faith and practice to be followed by Jews and 
 Christians respectively, and as a divine record, belief in which is 
 earnestly enjoined on the Moslems also. Assuredly such would not 
 have been the language of Mahomet had he regarded either the 
 Jewish or the Christian Scriptures as in any degree interpolated. 
 
 " The similitude of an ass laden with books, em] Joyed by Mahomet 
 to describe the Jews in reference to their Scriptures (S. lxii. 5), 
 exactly illustrates the point of his charge against them : they had 
 indeed a precious charge in their possession, but they were ignorant 
 of its value and use." 
 
 See notes on chap. ii. 75-78, and chap. iii. yy. 
 
 Look upon us. "The original word is Rdina, which, being a term 
 of reproach in Hebrew, Muhammad forbade their using to him." — 
 Sale. 
 
 And regard us. " In Arabic undhurna, which, having no ill or 
 equivocal meaning, he ordered them to use instead of the former." — 
 Sale. 
 
 Sale understands the "perverting of words " charged upon the Jews 
 in this verse to be illustrated here. See also note on chap. ii. 103. 
 
SIPARA V.] ( 87 ) [CHAP. IV. 
 
 infidelity; therefore a few of them only shall believe. 
 (45) ye to whom the scriptures have been given, believe 
 in the revelation which ye have sent clown, confirming 
 that which is with you, before we deface your counte- 
 nances, and render them as the back parts thereof, or 
 curse them, as we cursed those who transgressed on the 
 Sabbath-day, and the command of God was fulfilled. (46) 
 Surely God will not pardon the giving him an equal, but 
 will pardon any other sin except that, to whom he pleaseth ; 
 and whoso giveth a companion unto God hath devised a 
 great wickedness. (47) Hast thou not observed those 
 who justify themselves? But God justifieth whomso- 
 ever he pleaseth, nor shall they be wronged a hair. (48) 
 Behold, how they imagine a lie against God ; and therein 
 is iniquity sufficiently manifest. 
 
 || (49) Hast thou not considered those to whom part of 11 
 the scripture hath been given ? They believe in false 
 gods and idols, and say of those who believe not, These 
 are more rightly directed in the way of truth than they 
 who believe on Muhammad. (50) Those are the men 
 
 (45) Confirming that, &c. This claim, so oft repeated, surely pre- 
 dicates the genuineness of the Scriptures in the hands of Jews and 
 Christians at that time. 
 
 Those who transgressed. See note on chap. ii. 64. 
 
 (46) God will not pardon, &c, i.e., idolatry, which includes the 
 ascribing of divine attributes to a creature as well as idol-worship, 
 is the unpardonable sin of Islam. It is unpardonable, however, 
 only to those who, having received Islam or a knowledge of Islam, 
 persist in this sin. 
 
 To loliom he pleaseth, i.e., to those who repent before death and 
 accept of Islam. These he forgives not on the ground of their good 
 works, nor on account of any atonement, but because he pleaseth. 
 
 (47) Those who justify, " i.e., the Christians and Jews, who called 
 themselves the children of God, and his beloved people." — Sale, Jaldl- 
 uddln, Baidhd wi. 
 
 A hair, literally a fibre in the cleft of a date-stone. 
 
 (48) A lie against God. The lie here seems to be their regarding 
 themselves as the children of God. As applied to the Jews, compare 
 John viii. 39-44. 
 
 (49) They believe. The commentators say this passage refers to 
 certain Jews, who fraternised with the Makkan idolaters in their 
 opposition to Muhammad. Modern Muslims, who join hands with 
 
CHAP. IV.] ( 88 ) [SIPARA V. 
 
 whom God hath cursed ; and unto him whom God shall 
 curse thou shalt surely find no helper. (51) Shall they 
 have a part of the kingdom, since even then they would 
 not bestow the smallest matter on men ? (52) Do they 
 envy other men that which God of his bounty hath given 
 them ? We formerly gave unto the family of Abraham 
 a book of revelations and wisdom ; and we gave them a 
 great kingdom. (53) There is of them who believeth on 
 him; and there is of them who turneth aside from him; 
 but the raging fire of hell is a sufficient 'punishment. (54) 
 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. 
 rl-ba. |] (55) But those who believe and do that which is 
 
 right, we will bring into gardens watered by rivers, there- 
 in shall they remain forever, and there shall they enjoy 
 
 idolaters in opposition to Christianity, receive no encouragement 
 from passages like this. 
 
 False gods and idols. This is better translated Jibt and Tagh&t, 
 reference being had to certain idols bearing these names See chap. 
 ii. 256, note. 
 
 The story of the commentators, given by Sale, alleging that the 
 Jews actually worshipped idols at Makkah, is most likely a fabri- 
 cation. 
 
 (51) Shall they have apart of the kingdom? The reference is to 
 Messiah's kingdom, in which the Jews would be restored to their 
 former grandeur. 
 
 (52) That which God hath given them, viz., "the spiritual gifts of 
 prophecy and divine revelations, and the temporal blessings of 
 victory and success bestowed on Muhammad and his followers." — 
 Sale. 
 
 The family of Abraham, i.e., the children of Israel. Eeference is 
 to the Jews before their apostasy in rejecting Jesus. Compare with 
 preceding verse. See note in chap. iii. 33. 
 
 (53) Who believe on him. Sale refers the him to Muhammad, but 
 manifestly primary allusion is to Abraham. The inference is that 
 those who reject the religion of Muhammad also reject the religion 
 of Abraham the Orthodox. 
 
 (54) To be broiled, d-c. See note, chap. ii. 38. 
 
 (55) Who believe and do, dx. See notes, chap. ii. 25 and 223, 
 and chap. iii. 15, 31, and 196. 
 
SIPARA V.] ( 89 ) [CHAP. IV. 
 
 wives free from all impurity ; and we will lead them into 
 perpetual shades. (56) Moreover God commandeth you 
 to restore what ye are trusted with to the owners ; 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. (57) 
 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 God and the apostle, if ye believe 
 in God and the last day: this is better, and a fairer 
 method of determination. 
 
 || (58) Hast thou not observed those who pretend they h ir 
 
 (56) God commandeth you, dx. " This passage, it is said, was re- 
 vealed on the day of the taking of Makkah, the primary design of 
 it being to direct Muhammad to return the keys of the Kaabah to 
 Othman Ibn Talha Ibn Abdul Dar, who had then the honour to be 
 keeper of that holy place, and not to deliver them to his uncle al 
 Abbas, who having already the custody of the well Zamzam, would 
 fain have had also that of the Kaabah. The Prophet obeying the 
 divine order, Othman was so affected with the justice of the action, 
 notwithstanding he had at first refused him entrance, that he imme- 
 diately embraced Muhammadanism ; whereupon the guardianship 
 of the Kaabah was confirmed to this Othman and his heirs for ever." 
 — Sale, Baidhdwi. 
 
 If this account of this revelation be correct, it is certainly out of 
 place here, sandwiched in between passages of an earlier date. We 
 think the reference is general, and that the passage is a sort of 
 introduction to what follows. Note that the sentiment of this verse 
 is expressive of high moral principle. 
 
 (57) Tfiose who are in authority. This passage teaches the duty 
 of submission to kings and judges, so long as their decisions are in 
 accord with the teaching of God and his Apostle {Abdul Qddir), i.e., so 
 long as they are in accord with the Quran and the traditions. 
 
 The doctrine that Muhammad was " free from sin in what he 
 ordered to be done, and in what he prohibited, in all his words and 
 acts," for otherwise obedience to him would not be obedience to Ood, 
 is based upon this verse among others (see The Faith of Islam, p. 12). 
 But if so, the Axdai al Amri, or those in authority, must also be re- 
 garded as sinless and infallible ! 
 
 The effort to establish the inspiration of the Ahadis or traditions 
 of Islam on grounds like this requires not only inspired Imams but 
 also inspired Rdwis. But all admit that the latter were uninspired, 
 wherefore the science of Muslim tradition is one of the most difficult 
 as well as unsatisfactory departments of Muslim learning. 
 
 (58) lliose who pretend. The hypocrites. 
 
CHAP. IV.] ( 90 ) [SIPARA V. 
 
 believe in what hath been revealed unto thee, and what 
 hath been revealed before thee ? They desire to go to 
 judgment before Taghiit, although they have been com- 
 manded not to believe in him ; and Satan desireth to 
 seduce them into a wide error. (59) 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. (60) 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. (61) 
 God knoweth what is in the hearts of these men ; there- 
 fore let them alone, and admonish them, and speak unto 
 
 Before Tdgh&t. " 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 Muhammadan, the 
 latter appealed to the judgment of Qab Ibn al Ashraf, the principal 
 Jew, and the former to Muhammad. But at length they agreed to 
 refer the matter to the Prophet singly, who giving it in favour of 
 the Jew, the Muhammadan refused to acquiesce in his sentence, but 
 would needs have it re-heard by Omar, afterwards Khalifah. When 
 they came to him, the Jew told him that Muhammad had already 
 decided the affair in his favour, but that the other would not submit 
 to his determination ; and the Muhammadan confessing this to be 
 true, Omar bid them stay a little, and fetching his sword, struck off 
 the obstinate Muslim'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 Fariik, which 
 alludes both to his separating that knave's head from his body, and 
 to his distinguishing between truth and falsehood. The name of 
 Taghiit, therefore, in this place, seems to be given to Qab Ibn al 
 Ashraf." — Sale, BaiJhdwi, Abdul Qddir. 
 
 This story does not fit in well with the passage it is intended to 
 illustrate, and is probably tagged on here by the commentators, who 
 seem to feel that every allusion of the Quran must be historically 
 explained. The passage simply refers to the disaffected citizens of 
 Madina, some of whom pretended to be favourable to Muhammad's 
 cause when it was in their interest to do so (see ver. 60), and at other 
 times showed too plainly their liking for the national idolatry, as is 
 intimated in the next verse. 
 
 (60) If vie intended. "For this was the excuse of the friends of 
 the Muhammadan whom Omar slew, when they came to demand 
 satisfaction for his blood." — Sale, Baidhdwi. 
 
SIPARA V.] ( 91 ) [CHAP. IV. 
 
 them a word which may affect their souls. (62) 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, 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. (63) 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 submis- 
 sion. (64) And if we had commanded them, saying, Slay 
 yourselves, or depart from your houses ; they would not 
 have done it except a few of them. (65) And if they had 
 done what they were admonished, it would certainly have 
 been better for them, and more efficacious for confirming 
 their faith ; and we should then have surely given them 
 in our sight an exceeding great reward, (66) and we should 
 have directed them in the right way. (67) Whoever 
 obeyeth God and the apostle, they shall be with those 
 
 (62) Obeyed by the permission of God. The claim of Muhammad 
 is that he should be implicitly obeyed. All controversies were to be 
 decided by him, and all his decisions were to be " acquiesced in 
 with entire submission." See next verse. There is a remarkable 
 similarity between this claim of Muhammad and that of the Pope of 
 Rome. He holds the keys of heaven and hell, and pardon is depen- 
 dent upon his intercesion. He is their rightful judge, and his judg- 
 ment is infallible. Muhammad seems to arrogate to himself a 
 similar position in this passage. 
 
 (64) If we had commanded, d-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." — Sale. 
 
 See chap. ii. 53. 
 
 (67) Whosoever obeyeth God and his Apostle. Whilst it is true that 
 rebellion against the messengers of God is rebellion against God, yet 
 there is a vast difference between the teaching of the true messengers 
 of God and that of Muhammad on this point. This habit of asso- 
 ciating himself with God, and so making implicit obedience to him 
 necessary to salvation, is not the least of the many blasphemies of 
 Muhammad. Repudiating the divinity of our Lord, Muhammad 
 here claims almost all our Lord claimed by virtue of his divine 
 nature. 
 
R 
 
 1 
 
 CHAP. IV.] ( 92 ) [SIPARA V. 
 
 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. (68) This is bounty 
 from God ; and God is sufficiently knowing. 
 
 || (69) true believers, take your necessary precaution 
 against your enemies, and either go forth to war in separate 
 parties, or go forth all together, in a tody. (70) There is 
 of you who tarrieth behind ; and if a misfortune befall you, 
 7~" he saith, Verily God hath been gracious unto me, that I 
 was not present with them : (71) but if success attend you 
 from God, he will say (as if there was no friendship be- 
 tween you and him), Would to God I had been with 
 them, for I should have acquired great merit. (72) Let 
 them therefore fight for the religion of God, who part 
 with the present life in exchange for that which is to 
 come ; for whosoever fighteth for the religion of God, 
 whether he be slain or be victorious, we will surely give 
 him a great rew r ard. (73) And what ails you, that ye 
 fight not for God's true religion, and in defence of the 
 weak among men, women, and children, who say, Lord, 
 
 (69) Necessary precaution. This verse illustrates how that every 
 dispatch from the orderly-room, so to speak, finds a place in the 
 Quran. This result is probably due to the faith of the Muslims that 
 every word spoken by their Prophet was a revelation. Hence the 
 inspired character of the traditions. These are, so far as they repre- 
 sent his teaching, fragmentary revelations. 
 
 The passage beginning here and ending with verse 83 has for its 
 object the incitement of the Muslims to tight for Islam. By counsel, 
 by reproaches, by taunts, by threats, by exhortation, and by promises 
 the Muslims are urged to fight for the religion of God. 
 
 (70) Who tarrieth. The reference is to the hypocrites of Madina, 
 particularly Ibn Ubai and his companions {Tafdr-i-Raufi). 
 
 (71) As if . . . not friendship, 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 Muhammadan himself, insinuating that he 
 stayed not behind the rest of the army by his own fault, but was left 
 by Muhammad, who chose to let the others share in his good for- 
 tune preferably to him." — Sale, Baidhdwi. 
 
 (72) See notes on chap. ii. 190-195, and chap. iii. 157 and 170. 
 
 (73) And what ails you, tfec, viz., " those believers who stayed behind 
 at Makkah, being detained there either forcibly by the idolaters or 
 for want of means to fly for refuge to Madina. Al Baidhawi observes 
 
SIPARA v.] ( 93 ) [CHAP. IV 
 
 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. (74) They who believe 
 fight for the religion of God ; but they who believe not 
 fight for the religion of Taghiit. Fight therefore against 
 the friends of Satan, for the stratagem of Satan is weak. 
 
 TV 
 
 || (75) Hast thou not observed those unto whom it was Ja, 1 8 1, 
 said, Withhold your hands from war, and be constant at 
 prayers, and pay the legal alms ? But when war is com- 
 manded them, behold a part of them fear men as they 
 should fear God, or with a great fear, and say, Lord, 
 wherefore hast thou commanded us to go to war, and hast 
 not suffered us to wait our approaching end ? (76) 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. 
 (77) 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, Muhammad : say, All is from God ; and what 
 aileth these people, that they are so far from understand- 
 
 that children are mentioned here to show the inhumanity of the 
 Quraish, who persecuted even that tender age." — Sale. 
 
 Bring lis forth from this city. The city referred to here is Makkah. 
 Muhammad pictures to his followers the forlorn condition of their 
 brethren there as a motive to fight against the infidel Quraish. 
 Weak helpless men, women, and children are crying to God for help 
 and deliverance. Muhammad well knew how to fire the martial 
 spirit of his countrymen. 
 
 " This petition, the commentators say, w T as heard. For God 
 afforded several of them an opportunity and means of escaping, and 
 delivered the rest at the taking of Makkah by Muhammad, who left 
 Utah Ibn Usaid governor of the city ; and under his care and pro- 
 tection those who had suffered for their religion became the most 
 considerable men in the place." — Sale. 
 
 (74) The religion of Tdyhut. See note, chap. ii. 256. 
 
 (75) Those unto whom. Those Muslims who were ready enough to 
 observe the ordinary duties of Islam, but who disliked to fight. It 
 is possible such were more averse to fighting against their relatives 
 and neighbours than to the fear of death attributed to them here. 
 
 (77) Wherever ye be, &c. See notes on chap. iii. 155. 
 
CHAP. IV.] ( 94 ) [SIPARA V. 
 
 ing what is said unto them? (78) Whatever good be- 
 falleth thee, man, it is from God ; and whatever evil 
 befalleth thee, it is from thyself. We have sent thee an 
 apostle unto men, and God is a sufficient witness thereof. 
 (79) Whoever obeyeth the apostle, obeyeth God; and 
 whoever turneth back, we have not sent thee to be a keeper 
 over them. (80) 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. 
 (81) Do they not attentively consider the Quran ? if it 
 had been from any besides God, they would certainly 
 have found therein many contradictions. (82) When any 
 news cometh unto them, either of security or fear, they 
 
 (78) Evil . . . is from thyself '. " These words are not to be under- 
 stood 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/ — Sale. 
 
 The passage is, however, contradictory of chap. vii. 179, 180; xv. 
 39-43 ; xvi. 95 ; xvii. 14-16, &c. 
 
 God . . . is witness. The allusion is probably to the verses (aydt) 
 of the Quran as being self-evidently miraculous. The ordinary testi- 
 mony of God to his prophecy, viz., prophecy and miracles, was want- 
 ing. Of course this statement is only applicable to the Quran. 
 Tradition has provided an abundant supply of both. 
 
 (79) See note on ver. 67. 
 
 (81) Do they not attentively consider the Quran? The belief that 
 the Quran was possessed in book form by many of the Muslims 
 receives confirmation from this statement. 
 
 In this verse Muhammad sets up the claim that the Quran is from 
 God because it is free from contradictions. But notwithstanding his 
 own convenient doctrine of abrogation (note in chap. ii. 105), he has 
 left sufficient ground upon which to refute his prophetic pretensions 
 on the basis of this his own claim. Compare chap. ii. 256 with chap. 
 iv. 88 ; chap. v. 73 with ver. 76 of the same chapter ; chap. ii. 61 
 with chap. iii. 84, &c. In addition to this, there is the more impor- 
 tant as well as more palpable contradiction between the doctrine of 
 the Quran and that of the former Scriptures, though the former 
 distinctly professes to confirm the latter. See notes on chap. ii. 90 ; 
 chap. iii. 2, 31, 39, and 94, &c. 
 
 (82) Any news. This passage was occasioned thus : Muhammad 
 sent a certain person to a neighbouring tribe to collect the legal 
 alms. On the near approach of this messenger the people came forth 
 
sipara v.] ( 95 ) [CHAP. IV. 
 
 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 favour of God and his mercy had not been upon 
 you, ye had followed the devil, except a few of you. 
 (83) Fight therefore for the religion of God, and oblige 
 not any to what is difficult, 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. (84) He who intercedeth 
 between men with a good intercession shall have a portion 
 thereof ; and he who intercedeth with an evil intercession 
 shall have a portion thereof; for God overlooketh all 
 things. (85) When ye are saluted with a salutation, 
 salute the person with a better salutation, or at least return 
 the same ; for God taketh an account of all things. 
 
 to receive him, but he, supposing them to have come out to kill him, 
 lied into Madina and spread the report of the disaffection of the 
 tribe. — Tafsir-i-Raufi. 
 
 Ye had followed the devil. " That is, if God had not sent his Apostle 
 with the Quran 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 Zaid Ibn Amru Ibn 
 Nufail and Waraqa ibn Nauial, who left idols and acknowledged 
 but one God before the mission of Muhammad." — Sale, Baidhdwi. 
 
 (83) Oblige not, &c. " It is said this passage was revealed when 
 the Muhammadans refused to follow their Prophet to the lesser ex- 
 pedition of Badr, so that he was obliged to set out with no more 
 than seventy (chap. iii. ver. 174). Some copies vary in this place, 
 and instead of Id tukallafu, in the second person singular, read id 
 nukallnfu, 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."— Sale. 
 
 Perhaps O-od will restrain. This is said to have been fulfilled in 
 the return of Abu Sufian, who had started on the second expedition 
 to Badr. The character of this prophecy, if such were intended, is 
 made sufficiently clear by reference to note on chap. iii. 175. 
 
 (84) God overlooketh all things, i.e., God sees all things, even the 
 secret motives which inspire your efforts at reconciliation, whether 
 they be good or bad, and will therefore certainly reward accordingly. 
 
 (85) A better salutation. " By adding something further. As 
 
CHAP. IV.] ( 96 ) [SIPARA V. 
 
 nisf. || (86) 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 ? 
 
 I) J-2 
 ^ 9 II (87) Why are ye divided concerning the ungodly into 
 
 two parties ; 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 ? (88) They desire 
 that ye should become infidels, as they are infidels, and 
 that ye should be equally wicked with themselves. There- 
 fore 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 
 
 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.' " — Sale. 
 
 The salutation in Arabic is As saldmo dlaikam, and the reply 
 should be wa dlaihomussaldm rahmat ulldh, or if the address be As 
 saldm dlaikam rahmat ulldh, the reply should add tua barakdtoh. 
 This salutation is used only in addressing a Muslim. If addressed 
 to a Muslim, he may only reply as above directed when he recog- 
 nises in the speaker a Muslim. The use of it is, therefore, equiva- 
 lent to a profession of Islam. It is the watchword of the Muslim. 
 
 (87) Two parties. " This passage was revealed, according to some, 
 when certain of Muhammad's followers, pretending not to like 
 Madina, 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 Muslims w T ere divided in opinion whether they should be 
 slain as infidels or not." — Sale. 
 
 lYhom God hath led astray, i.e., by eternally decreeing his course 
 of evil, or by a righteous reprobation. 
 
 (88) They desire, &c, "The people here meant, say some, were 
 the tribe of Kliuzaah, or, according to others, the Aslamians, wdiose 
 chief, named Hilal Ibn Uwaimar, agreed with Muhammad, when 
 he set out against Makkah, to stand neuter ; or, as others rather 
 think, Banu Baqr Hm Zaid." — Sale, Baidhdwi, Jaldluddin. 
 
 No covenant of friendship was to be entered into with these, 
 except in the case of those who became refugees, and of whose sin- 
 cerity there could be no doubt. Should they afterwards apostatise, 
 they were to be slain. This law was inexorably executed in all 
 Muslim countries for over twelve hundred years. Death is still the 
 penalty that may be legally inflicted on every convert from Islam 
 to Christianity in every country not yet under Christian domination. 
 
SIPARA V.] ( 97 ) [CHAP. IV. 
 
 ye find them ; and take no friend from among them, nor 
 any helper, (89) except those who go unto a people who 
 are in alliance with you, or those who come unto you, 
 their hearts forbidding them either to fight against you, 
 or to fight against their own people. 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. 
 (90) 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 ; 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. 
 
 || (91) It is not lawful for a believer to kill a believer, Xi 
 unless it happen by mistake ; and whoso killeth a believer 
 by mistake, the penalty shall he the freeing of a believer 
 
 (89) Except those, etc., i.e., "the Bani Mudlaj, who had agreed to 
 remain neutral between Muhammad and the Quraish." — Tafsir-i- 
 Raufi. The importance of this treaty is indicated in the latter part 
 of this verse. 
 
 (90) Ye shall find others. " The persons hinted at here were the 
 tribes of Asad and Ghatfan, or, as some say, Banu Abdaldar, who 
 came to Madina and pretended to embrace Muhammadanism, that 
 they might be trusted by the Muslims, but when they returned, fell 
 back to their old idolatry." — Sale, Baidhdwi. 
 
 The history of Muslim wars with the Bani Quraidha and the Jews 
 of Khaibar illustrate how faithfully the fierce injunction of this 
 verse was carried out. 
 
 (91) Unless by mistake. " That is, by accident and without design. 
 This passage was revealed to decide the case of Ayash Ibn Abi 
 Rabia, the brother by the mother's side of Abu Jahl, who, meeting 
 Harath Ibn Zaid on the road, and not knowing that he had em- 
 braced Muhammadanism, slew him." — Sale, Baidhdwi. 
 
 A believer from slavery, i.e., a slave who has professed Islam. The 
 hope of freedom must have been a strong inducement to unbelieving 
 slaves to profess the religion of their masters. 
 
 A fine, " which is to be distributed according to the law of inheri- 
 tance given in the beginning of this chapter." — Sale, Baidhdwi. 
 
 VOL. II. G 
 
 13, 
 10 
 
CHAP. IV.] ( 98 ) [SIPARA V. 
 
 from slavery, and a fine to be paid to the family of the 
 deceased, 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 ; 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. (92) But whoso killeth a believer 
 designedly, his reward shall be hell ; he shall remain 
 therein forever ; and God shall be angry with him, and 
 shall curse him, and shall prepare for him a great punish- 
 ment. (93) 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 ; seeking the accidental goods 
 of the present life ; for with God is much spoil. Such 
 have ye formerly been ; but God hath been gracious unto 
 
 When, however, the deceased believer's people are unbelievers, 
 no fine is to be paid. The legal fine as the price of blood is one 
 hundred camels, as follows : — Twenty males one year old, twenty 
 females of one year, twenty of two years, twenty of three years, and 
 twenty of four years old. If the slain person be a woman, the fine 
 is half this sum. In the case of a slave, the price must be paid to 
 the master. If the fine be paid in coin, then the blood price is one 
 thousand dinars gold, or ten thousand dirhams in silver. Half this 
 sum to be paid for a woman. 
 
 But if he be of a people in confederacy, t(:c. The same rule as to 
 fine was applied to the case of a person slain, who, though not a 
 Muslim, yet belonged to a tribe or nation with whom a treaty of 
 peace had been formed. 
 
 (92) This verse was intended to abolish the blood feuds so 
 prevalent among the Arabs, and no doubt it ministered to the 
 welding together of the various factions under the banner of Islam. 
 How many millions of Muslims have been consigned to hell by this 
 law since the death of Muhammad the annals of Islam abundantly 
 declare. The punishment is, say the commentators, purgatorial, 
 and the Muslim will eventually be restored to paradise, for, accord- 
 ing to the Quran, no true Muslim can be for ever lost. This view 
 of the matter is, however, contradicted by this very passage, which 
 says the murderer " shall remain therein for ever," — the same lan- 
 guage used in speaking of the fate of infidels. 
 
 (93) Say not . . . thou art not a true believer. The desire for 
 
SIPARA v.] ( 99 ) [CHAP. IV. 
 
 you; therefore make a just discernment, for God is well 
 acquainted with that which ye do. 
 
 || (94) Those believers who sit still at home, not having & XT' 
 any hurt, and those who employ their fortunes and their per- 
 sons for the religion of God, shall not be held equal. God 
 hath prepared 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 para- 
 dise, but God hath preferred those who fight for the faith 
 before those who sit still, by adding unto them a great 
 reward, (95) by degrees of honour conferred on them from 
 him, and by granting them forgiveness and mercy ; for God 
 is indulgent and merciful. (96) Moreover unto those 
 whom the angels put to death, having injured their own 
 
 plunder, which Muhammad had stirred up, had become so insatiable, 
 that even Muslims were slain on the pretence that they were infidels, 
 in order that they might be lawfully plundered. See Muir's Life 
 of Mahomet, vol. iii. p. 307. 
 
 With God is much spoil. The motive here was certainly suited to 
 Arab minds : Don't rob and murder Muslims for the sake of spoil, 
 for God will give you the opportunity of spoiling many infidels. 
 Muhammad did not scruple to pander to the worst passions of 
 human nature in order to advance his political ends. Let it be re- 
 membered, however, this language does not purport to be Muham- 
 mad's, but that of the only true God ! See our note in Prelim. 
 Disc, p. 118. 
 
 (94) Not having any hurt, i.e., "not being disabled from going to 
 war by sickness or other just impediment. It is said that when 
 this passage was first revealed there was no such exception therein, 
 whicli occasioned Ibn Umm Maqtum, on his hearing it repeated, to 
 object, ' And what though I be blind 1 ' Whereupon Muhammad, 
 falling into a kind of trance, which was succeeded by strong agita- 
 tions, pretended he had received the divine direction to add these 
 words to the text." — Sale, Baidhdwi. 
 
 The Makkan preacher declared that force was not to be used in 
 religion, but the Madina politician promises the highest honours to 
 those who spend life and property in warring for the faith. The 
 prophet has now become a soldier and a general of armies. Like 
 Jeroboam, Muhammad, having built his altars in Bethel and Dan, 
 no longer hesitates to make any use of the holy name and 
 religion of Jehovah which would seem to advance his political 
 aspirations. 
 
 (96) Whom the angels put to death. " These were certain inhabi- 
 tants of Makkah, who held with the hare and ran with the hounds, 
 for though they embraced Muhammadanism, yet they would not 
 
El 
 
 15 
 
 CHAP. IV.] ( loo ) [SIPARA V. 
 
 souls, the angels said, Of what religion were ye ? they 
 answered, We were weak in the earth. The angels re- 
 plied, Was not God's earth wide enough, that ye might 
 fly therein to a place of refuge ? Therefore their habita- 
 tion shall be hell ; and an evil journey shall it be thither : 
 (97) except the weak among men, and women, and chil- 
 dren, who were not able to find means, and were not 
 directed in the way ; (98) these peradventure God will 
 pardon, for God is ready to forgive, and gracious. (99) 
 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 wag, God will be obliged to 
 reward him, for God is gracious and merciful. 
 
 || (100) When ye march to war in the earth, it shall be 
 
 leave that city to join the Prophet, as the rest of the Muslims did, 
 but, on the contrary, went out with the idolaters, and were therefore 
 slain with them at the battle of Badr." — Sale, Jalaluddin. 
 
 The angels who slew these Muslims were of the three thousand 
 who assisted the faithful (chap. iii. 13, note), but the angels who 
 examined them were Munkir and Nakir, " two fierce-looking black 
 angels with blue eyes, who visit every man in his grave and exa- 
 mine him with regard to his faith in God and Muhammad." — Sell's 
 Faith of Islam, p. 145. 
 
 (97) Except the weak, dec. None were excused from the duty of 
 flight (Hijrat) excepting those who were unable to perform it. 
 Muslims still recognise the duty of flight from the Dar al Harb to 
 the Dar al Islam. This duty is so imperative that even a doubt is 
 thrown upon the case of the " weak," &c. in the next verse. 
 
 The purpose of this law is evident from the circumstances of the 
 Prophet at the time of its enunciation. He needed the help of the 
 faithful. All must therefore fly to Madina for refuge. When 
 there, all must fight "in the way of God." 
 
 (99) If death overtake him. " This passage was revealed, says al 
 Baidhawi, on account of Jundub Ibn Dhamra. This person being 
 sick, was, in his flight, carried by his sons on a couch, and before he 
 arrived at Madina, perceiving his end approached, he clapped his 
 right hand on his left, and solemnly plighting his faith to God and 
 his Apostle, died." — Sale. 
 
 God will be obliged. Rodwell's translation is better, " His reward 
 from God is sure." 
 
 (100 and 101) The service here sanctioned was called " The Service 
 of Danger." It was introduced during the return of Muhammad 
 
SIPARA V.] ( 101 ) [CHAP. IV. 
 
 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. (101) But when thou, 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, 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 : 
 God hath prepared for the unbelievers an ignominious 
 punishment. (102) And when ye shall have ended your 
 prayer, remember God, standing, and sitting, and lying on 
 your sides. But when ye are secure from danger, com- 
 plete your prayers : for prayer is commanded the faithful, 
 and appointed to he said at the stated times. (103) Be 
 not negligent in seeking out the unbelieving people, though 
 
 and his army from Dzat al Eica, where they had captured many 
 women. The following passage from Muir's Life of Mahomet, vol. 
 iii. p. 224, relating to this service, well expresses the character of 
 the revelations of this period (a.h. 5). He says : " I quote the revela- 
 tion which sanctioned this practice, less for its own interest, than to 
 illustrate the tendency of the Coran now to become the vehicle of 
 military commands. In the Coran, victories are announced, success 
 promised, actions recounted, failure is explained, bravery applauded, 
 cowardice or disobedience chided, military or political movements 
 are directed ; and all this as an immediate communication from the 
 Deity. The following verses resemble in part what one might 
 expect to find in the 'General Orders' of some Puritan leader or 
 commander of a crusade in the Holy Land." Here he quotes the 
 verses under comment. 
 
 We should like to know how the apologists for Muhammad would 
 reconcile this practical use of inspiration to political ends with their 
 dictum that he can no longer be regarded as an impostor. 
 
 (102) Standing, sitting, dec. See note on chap. iii. 192. 
 
 (103) Sale, on the authority of Baidhawi, says, " This verse was 
 revealed on the occasion of the unwillingness of Muhammad's men 
 to accompany him in the lesser expedition of Badr." The Tafslr-i- 
 Ravfi refers it to the pursuit of Abu Sufian after the battle of Ohod. 
 The "seeking out the unbelieving people" was not to save, but to 
 destroy them. 
 
p u 
 
 CHAP. IV.] ( I02 ) [SIPARA V. 
 
 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. 
 3' II (104) We have sent down unto thee the book of the 
 Quran with truth, that thou mayest judge between men 
 through that wisdom which God showeth thee therein; 
 and be not an advocate for the fraudulent ; (105) but ask 
 pardon of God for thy wrong intention, since God is indul- 
 gent and merciful. (106) Dispute not for those who 
 deceive one another, for God loveth not him who is a 
 deceiver or unjust. (107) Such conceal themselves from 
 men, but they conceal not themselves from God ; for he is 
 
 (104) Be not an advocate for the fraudulent. " Tima Abu Ubairak, 
 of the sons of Dhafar, one of Muhammad's companions, stole a coat 
 of mail from his neighbour, Kitada Ibn al Nutnan, in a bag of meal, 
 and hid it at a Jew's, named Zaid Ibn al Samin. 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 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 Muhammad, 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." — Sale, Baid- 
 hdwi, Jaldluddin, Yahya. 
 
 (105) Ask pardon, i.e., for the purpose, entertained for a while, of 
 acquitting the Muslim and of unjustly condemning the Jew. This 
 passage affords an unanswerable argument against those modern 
 Muslims who claim that Muhammad was sinless. 
 
 (106) Who deceive one another. The friends of Tima, who were 
 importunate in their demands for favour to the Muslims. 
 
 A deceiver or unjust. " Al Baidhawi, as an instance of the divine 
 justice, adds, that Tima, after the fact above mentioned, fled to 
 Makkah 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." — Sale. 
 
 Many other stories of a like nature have been related by the 
 commentators. See Tafsir-i-Raufi under ver. 14. 
 
 (107) A saying which pleaseth him not, i.e., "When they secretly 
 contrive means, by false evidence or otherwise, to lay their crime on 
 innocent persons." — Sale. 
 
 This verse and 108-1 14 refer to the case of Tima and his associ- 
 ates. The whole passage shows how much superior the morality of 
 
SIPARA V.] ( 103 ) [CHAP. IV. 
 
 with them when they imagine by night a saying which 
 pleaseth him not, and God comprehendeth what they do. 
 
 (108) 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? 
 
 (109) Yet he who doth evil or injureth his own soul, and 
 afterwards asketh pardon of God, shall find God gracious 
 and merciful. (110) Whoso committeth wickedness, com- 
 mitteth it against his own soul : God is knowing and wise. 
 (Ill) And whoso committeth a sin or iniquity, and after- 
 wards layeth it on the innocent, he shall surely bear the 
 guilt of calumny and manifest injustice. 
 
 || (112) If the indulgence and mercy of God had not E, u ' 
 been upon thee, surely a part of them had studied to 
 seduce thee ; but they shall seduce themselves only, and 
 shall not hurt thee at all. God hath sent down unto 
 thee the book of the Quran and wisdom, and hath taught 
 thee that which thou knewest not ; for the favour of God 
 hath been great towards thee. 
 
 || (113) There is no good in the multitude of their suls. 
 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. (114) But 
 whoso separateth himself from the apostle, after true 
 direction hath been manifested unto him, and followeth 
 any other way than that of the true believers, we will 
 cause him to obtain that to which he is inclined, and will 
 cast him to be burned in hell ; and an unhappy journey 
 shall it be thither. 
 
 Muhammad was to that of his Arab followers. Did he learn it from 
 his Jewish converts 1 
 
 (109) Who . . . asketh far don. See note on chap. ii. 199. 
 
 (112) A fart of them. The friends of Tima alluded to above. 
 
 (114) We tvill cause him to obtain, &c. This refers to all deceivers 
 and dishonest persons represented by Tima (ver. 106). This passage 
 has probably suggested the numerous stories of the commentators 
 related to illustrate it. 
 
Ei 
 
 18 , 
 5* 
 
 CHAP. IV.] ( I04 ) [SIPARA V. 
 
 || (115) 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; (116) 
 the infidels invoke beside him only female deities, and 
 
 (115) God ivill not pardon, &c. See note on ver. 46. 
 
 (116) Only female deities. " Namely, Al Lat, al Uzza and Minat, the 
 idols of the Makkans; or the angels whom they called the daughters 
 of God." — Sale. See Prelim. Disc, pp. 39-43. The Tafsir-i-Rauft 
 and the Tafsir-i-Hussaini tell us that the idols at Makkah were made 
 in the form of women, and that the goddesses thus represented were 
 called the daughters of God. 
 
 And only invoke rebellious Satan, i.e., when they pray to the idols. 
 Muhammad everywhere recognises the personality of Satan as a 
 being possessed of mighty power for evil, and he seems to have had 
 a strong conviction of his own exposure to his influences. See chap. 
 vi. 67, 112, xvi. 100, xix. 86, xx. 53, 54, cxiv. 1-6, &c. 
 
 Muir accounts for Muhammad's apostasy and his belief in his 
 inspiration, in part at least, by reference to direct Satanic influence 
 (see his Life of Mahomet, vol. ii. chap, iii.) This theory, while 
 scouted by Muslims and apologists for Islam, is decidedly the most 
 satisfactory of any yet enunciated, and to a believer in the Word 
 of God there should be no difficulty in accepting it. It accounts for 
 the sincere efforts at reform inaugurated at Makkah when Muham- 
 mad seemed to be really a preacher of righteousness. It accounts 
 for his fall, and for all the deception and iniquity practised by him 
 in later years under the garb of religion, and by what he presumed 
 to be divine right. It accounts for his deliberate imposture, while 
 fancying himself directed by God, for it is not impossible for Satan 
 to have, so to speak, reflected back upon the mind of Muhammad 
 the devices of his own heart, and so by a revelation not only confirm 
 his own views, but also lead him to fancy his every thought to be born 
 of inspiration, so that he came practically to identify himself with 
 God, though really identified with Satan ! I think that something 
 like this is absolutely necessary to account for Muhammad's having, 
 even in giving military orders, &c. (see vers. 100, 101), invariably 
 spoken in the person as well as in the name of God. 
 
 I am aware of the reply of Mr. R. Bosworth Smith (in his Mo- 
 hammed and Mohammedanism, p. 116, note), that "if the Spirit of 
 Evil did suggest the idea to Mohammed, he never so completely 
 outwitted himself, since friend and foe must alike admit that it 
 was Mohammed's firm belief in supernatural guidance that lay at 
 the root of all he achieved." But this is exactly what the Lying 
 Spirit of false prophecy desires. Did Ahab's prophet think that he 
 spoke by the dictum of a lying spirit when he withstood the prophet 
 of God before the kings of Israel and Judah ] 
 
 Again, as to Muhammad's achievements, we think Satan has no 
 reason to believe he overstepped the matter in the accomplishment 
 
sipara v.] ( 105 ) [chap. rv. 
 
 only invoke rebellious Satan. (117) God cursed him; 
 and lie said, Verily I will take of thy servants a part cut 
 off from the rest, (118) 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 ; and I will 
 command them, and they shall change God's creature. 
 But whoever taketh Satan for his patron, besides God, 
 shall surely perish with a manifest destruction. (119) 
 He maketh them promises, and insinuateth into them 
 vain desires : yet Satan maketh them only deceitful pro- 
 mises. (120) The receptacle of these shall be hell ; they 
 shall find no refuge from it. (121) But they who believe 
 and do good works we will surely lead them into gardens, 
 through which rivers flow ; they shall continue therein for 
 ever, according to the true promise of God ; and who is 
 more true than God in what he saith ? (122) It shall 
 not be according to your desires, nor according to the 
 desires of those who have received the scriptures. Whoso 
 doth evil shall be rewarded for it ; and shall not find any 
 
 of these. What better achievement could he devise than the estab- 
 lishment of a religion which would destroy the souls of men by 
 denying the atoning blood which alone can destroy his power ? 
 Idolatry is certainly his strong tower, but when monotheism can be 
 made to serve the same end, his fortress is rendered doubly strong. 
 
 (117) God cursed him, or God curse him. The usual idiom would 
 require we cursed him. The word say introduced, however, makes 
 all consistent. See chap, i., note on ver. 2. 
 
 A part cut off, " or a part destined or -predetermined to be seduced 
 by me." — Sale. 
 
 (118) Cut off the ears. This was an ancient Arab custom, whereby 
 they marked the animals devoted to their idols. 
 
 They shall change God's creature, i.e., they shall devote their pro- 
 perty to the service of Satan by offering it to idols (Abdul Qddir). 
 Baidhawi thinks the allusion is to the mutilation and disfigure- 
 ment of the human body, e.g., marking their bodies with figures, by 
 pricking and dying them with wood or indigo, sharpening their 
 teeth by filing, by unnatural amours, &c. See Sale's note. 
 
 (122) Nor according to the desires, &c. " 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 
 
CHAP. IV.] ( 106 ) [SIPARA V. 
 
 patron or helper beside God; (123) 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. (124) 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 ; (125) and to God bclongeth whatsoever is 
 in heaven and on earth ; God comprehendeth all things. 
 
 condemning the others. Some, however, suppose the persons here 
 spoken to in the second person were not the Muhammadans, but the 
 idolaters." — Sale, Baidhaivi, &c. 
 
 "Those who have received the Scriptures" must refer to false 
 professors of the religion revealed in their Scriptures, else the pas- 
 sage contradicts the claim of the Quran that Islam is the religion 
 of the former Scriptures. 
 
 (123) Male, or female. This passage clearly disproves the opinion 
 of those who imagine that women are excluded from the paradise of 
 Islam. See also notes on chap. iii. 196, chap. ix. 73, and chap, xlviii. 5. 
 The ground of salvation given here is good works, which works are, 
 however, such as Islam requires. 
 
 (124) Be who resigneth himself, i.e., a Muslim, one who submits 
 himself to the divine will. Such are said to be the followers of " the 
 law of Abraham the Orthodox." 
 
 God took Abraham for his friend. Compare 2 Kings xx. 7, Isa. 
 xli. 8, and James ii. 23. " Muhammadans usually call that patriarch, 
 as the Scripture also does, Khalil Ullah, the friend of God, and 
 simply al Khalil; 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 Abra- 
 ham'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 the 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 mean- 
 time Sarah, knowing nothing of what had happened, opening one 
 of the sacks, found good flour in it, and immediately set 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.'" — Sale, Baidhaivi, 
 Jaldluddin, Yahya. 
 
SIPARA V.] ( 107 ) [CHAP. IV. 
 
 || (126) They will consult thee concerning women ; 11 to 
 Answer, God instructeth you concerning them, and that 
 which is read unto you in the book of the Qurdn concern- 
 ing female orphans, to whom ye give not that which is 
 ordained them, neither will ye marry them, and con- 
 cerning weak infants, and that ye observe justice towards 
 orphans : whatever good ye do, God knoweth it. (127) 
 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 ; for a reconciliation is 
 better than a separation. Men's souls are naturally in- 
 clined to covetousness : but if ye be kind towards women, 
 and fear to wrong them, God is well acquainted with what 
 
 (126) They vrill consult thee concerning ivomen, 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 Muhammad's decision on this point against the old customs." 
 — Sale. 
 
 God instructeth you, i.e., as in the earlier portion of the chapter. 
 
 Neither will ye marry them. " 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." — Sale, Baidhdwi. 
 
 Eodwell translates, "And whom ye refuse to marry." See also 
 note on ver. 3. 
 
 Weak infants. See notes on vers. 6 and 8. 
 
 (127) If a woman fear, &-c. The Tafslr-i-Raufi says this verse was 
 occasioned by a man's having sought an excuse for divorcing his 
 wife. His wife, however, having a number of children, besought 
 him not to do so, saying he might take to himself as many wives as 
 he chose. 
 
 This verse, then, encourages wives to be reconciled to their 
 husbands, by remitting some portion of their dower, or by granting 
 them other wives, and thereby assuming the unenviable place of 
 co-wife. On the other hand, it encourages the husbands to practise 
 this kind of domestic oppression : " It shall be no crime in them if 
 they agree " in this manner. 
 
 Souls are naturally inclined to covetousness. This is said to refer 
 to Sauda, one of Muhammad's wives, who besought him to marry 
 her, that she might be amongst his wives at the resurrection ! It 
 would seem, however, rather to be intended to justify the covetous- 
 ness of husbands referred to above. 
 
CHAP. IV.] ( 108 ) [SIPARA V. 
 
 ye do. (128) 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, nor leave her like one in suspense : if ye 
 agree, and fear to abuse your wives, God is gracious and 
 merciful ; (129) but if they separate, God will satisfy them 
 both of his abundance ; for God is extensive and wise, 
 (130) and unto God belongcth whatsoever is in heaven 
 and on earth. We have already commanded those unto 
 whom the scriptures were given before you, and we com- 
 mand you also, saying, Fear God; but if ye disbelieve, 
 unto God belongcth whatsoever is in heaven and on earth ; 
 and God is self-sufficient, and to be praised ; (131) for 
 unto God belongcth whatsoever is in heaven and on earth, 
 and God is a sufficient protector. (132) If he pleaseth he 
 will take you away, men, and will produce others in 
 your stead ; for God is able to do this. 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. 
 l\> it" || (133) 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 
 
 (128) Carry yourselves equally. See note on ver. 3. 
 
 Like one in suspense, " or like one that neither has a husband, nor 
 is divorced, and at liberty to marry elsewhere." — Sate. 
 
 (129) God will satisfy them. They will have peace, or God will 
 bless them with a better match. 
 
 (130) We have already commanded, &c. This seems to indicate 
 that these laws, thus instituted, are in accord with the laws of the 
 Bible. If so, the Quran again comes far short of confirming the 
 former Scriptures. 
 
 God is self-sufficient, i.e., needing the service of no creature. 
 (132) Illustrative of God's sovereign power and self-sufficiency. 
 
SIPARA v.] ( 109 ) [CHAP. IV. 
 
 acquainted with that which ye do. (134) true be- 
 lievers, 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. And who- 
 soever believeth not in God, and his angels, and his 
 scriptures, and his apostles, and the last day, he surely 
 erreth in a wide mistake. (136) Moreover they who 
 believed, and afterwards became infidels, and then be- 
 lieved again, and after that disbelieved, and increased 
 in infidelity, God will by no means forgive them, nor 
 direct them into the right way. (137) Declare unto the 
 ungodly that they shall suffer a painful punishment. 
 (138) They who take the unbelievers for their protectors, 
 besides the faithful, do they seek for power with them ? 
 since all power belongeth unto God. (139) And he hath 
 already revealed unto you, in the book of the Qurdn, the 
 
 (134) Observe justice when ye bear ivitness. The duty of truthful- 
 ness in witness-bearing is clearly inculcated here. 
 
 (135) The book which he hath formerly sent down. "It is said that 
 Abdullah Ibn Salam and his companions told Muhammad that they 
 believed in him, and in his Quran, 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 revela- 
 tions without exception." — Sale, Baidhdivi. 
 
 The duty of believing the Scriptures of the Old and New Testa- 
 ments is here again inculcated. But so certainly impossible is the 
 fulfilment, that Muslims reject the Gospels, and holding to the 
 Quran, deny the teaching of all former prophets. See notes on 
 chap. ii. 105. 
 
 (136) Who . . . increased in infidelity. "These were the Jews, 
 who first believed in Moses, and afterwards fell into idolatry by 
 worshipping 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 Muhammad." — Sale, Baidhdwi. 
 
 Abdul Qadir applies the passage to hypocritical professors of Islam. 
 All such will die and surfer the penalty of infidelity. 
 
 The passage also teaches the reprobation of such hypocrites. 
 They shall be given over to destruction, for they shall neither be 
 pardoned nor directed. 
 
 (139) He hath already revealed. This passage expresses the sub- 
 stance of what is contained in chap. vi. If any particular verse is 
 indicated, it is probably chap. vi. 10. 
 
CHAP. IV.] ( IIO ) [SIPARA V. 
 
 following passage — When ye shall heak the signs of 
 God, they shall not be believed, but they shall be 
 laughed to scobn. 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. (140) They who wait to observe what 
 befalleth you, if victory be granted you from God, say, 
 "Were we not with you ? But if any advantage happen 
 to the infidels, they say unto them, Were we not superior 
 to you, 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. 
 T> 21. || (141) 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, (142) wavering be- 
 tween faith and infidelity, and adhering neither unto 
 these nor unto those : and for him whom God shall lead 
 astray thou shalt find no true path. (143) true 
 believers, take not the unbelievers for your protectors 
 besides the faithful. Will ye furnish God with an evi- 
 dent argument of impiety against you ? (144) Moreover 
 the hypocrites shall be in the lowest bottom of hell fire, 
 
 Sit not with them. Muslims are not allowed even to listen to the 
 adverse criticisms of unbelievers, lest they should become like them. 
 These scoffers were no doubt Jews, whose arguments were to the 
 Muslims unanswerable. Anything like a fair investigation would 
 have been disastrous to the cause of Islam. Ignorant bigotry has 
 ever been its strongest defence. 
 
 (140) They who wait. The hypocrites who played fast and loose 
 with the Muslims and their enemies. When the former were vic- 
 torious, as at Badr, these desired to share the booty, on pretence of 
 having been in sympathy with the victors. When, however, the 
 latter gained the day, as at Ohod, the hypocrites could show how 
 the victory was due to their withdrawing from the Muslims ! 
 
 (141) He will deceive them. This is a good illustration of the play 
 upon words frequently met with in the Quran. See chap. iii. 53. 
 
 (144) The lowest bottom of hell fire. See Prelim. Disc, p. 148. 
 
SIPARA VI.] ( III ) [CHAP. IV 
 
 and thou shalt not find any to help them thence. (145) 
 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. (146) And how 
 should God go about to punish you, if ye be thankful 
 and believe ? for God is grateful and wise. 
 
 | (147) God loveth not the speaking ill of any sixth 
 one in public, unless he who is injured call for assist- 
 ance ; and God heareth and knoweth : (148) whether 
 ye publish a good action, or conceal it, or forgive evil, 
 verily God is gracious and powerful. (149) They who 
 believe not in God and his apostles, and would make a 
 distinction between God and his apostles, and say, We 
 believe in some of the prophets and reject others of them, 
 and seek to take a middle way in this matter ; (150) these 
 are really unbelievers : and we have prepared for the un- 
 believers an ignominious punishment. (151) But they 
 who believe in God and his apostles, and make no dis- 
 tinction between any of them, unto those will ye surely 
 give their reward ; and God is gracious and merciful. 
 
 || (152) They who have received the scriptures will de- p 22 
 mand of thee, that thou cause a book to descend unto 2 
 
 (146) God is grateful. The idea that God is placed under some 
 sort of obligation to true Muslims is certainly suggested by the 
 language of this verse, but the meaning is that he acts towards 
 believers as if he were grateful. The passage may be quoted to 
 illustrate the use of the word repent in Gen. vi. 6. 
 
 (147) Unless he who is injured. The words call for assistance are 
 incorrectly supplied. The phrase gives an exception to the rule 
 that evil-speaking is displeasing to God. The oppressed may speak 
 evil of their oppressors. See Tafsir-i-Raufi in loco. 
 
 (149) They who believe not, d-c. See chap. ii. 285. 
 
 (150) These are really unbelievers. The reference is to the Jews, 
 who said, " We believe in Moses and Ezra, but we reject Jesus and 
 Muhammad " {Tafsir-i-Raufi). 
 
 (152) That thou cause a booh to descend, i.e., "the Jews, who 
 demanded of Muhammad, 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." — Sale. 
 
CHAP. IV.] ( 112 ) [SIPARA VI. 
 
 them from heaven : they formerly asked of Moses a 
 greater thing than this ; for they said, Show us God 
 visibly. Wherefore a storm of fire from heaven destroyed 
 them, because of their iniquity. Then they took the calf 
 for their God, 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. (153) And we 
 lifted the mountain of Sinai over them when we exacted 
 from them their covenant ; and said unto them, Enter the 
 gate of the city worshipping. We also said unto them, 
 Transgress not on the Sabbath-day. And we received 
 from them a firm covenant, that they woidd observe these 
 things. (154) Therefore for that 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 :) (155) and for that they have not 
 believed in Jesus, and have spoken against Mary a grie- 
 vous calumny ; (156) and have said, Verily we have slain 
 Christ Jesus the son of Mary, the apostle of God; yet 
 
 Show «s God visibly. See notes on chap. ii. 54 and 62 ; comp. 
 Exod. xxiv. 9, 10, and 11. 
 
 A storm of fire, <£c. There is no truth in this statement, which is 
 here given as so much inspired history. See note, chap. iii. 39. 
 
 They took the calf. Note on chap. ii. 50. 
 
 (153) Tl'e lifted the mountain, d-c. See note on chap. ii. 62 and 64. 
 
 (154) For that. "There being nothing in the following words of 
 this sentence to answer to the casual for that, Jalaluddin supposes 
 something to be understood to complete the sense, as, therefore we 
 have cursed them, or the like." — Sale. 
 
 (156) A grievous calumny. " By accusing her of fornication." — 
 Sale. 
 
 They slew him not. See notes on chap. iii. 53 and 54. 
 
 Who disagreed. " 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 im- 
 position ; some said he was taken up into heaven ; and others, that 
 his manhood only suffered, and that his godhead ascended into 
 heaven." — Sale, Baidhawi. 
 
SIPARA VI.] ( II3 ) [CHAP. IV. 
 
 they slew him not, neither crucified him, but he was 
 represented by one in his likeness ; and verily they who 
 disagreed concerning him 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 ; 
 (157) but God took him up unto himself : and God is 
 mighty and wise. (158) And there shall not be one of 
 those who have received the scriptures who shall not 
 believe in him before his death ; and on the day of resur- 
 
 They did not really kill him. But the former Scriptures teach the 
 contrary. The death of Christ was foretold to take place at the 
 first advent (Dan. ix. 24). Jesus himself, according to the gospel, 
 often foretold his death, and afterwards refers to it as past ; the same 
 Scriptures testify to his death as an accomplished fact, and all 
 gospel preaching for eighteen centuries has been based upon it. 
 The historians, Jewish, Heathen, and Christian, attest the fact. In 
 short, there is no fact of either history or revelation so certainly 
 established as that which is here contradicted. This one passage is 
 sufficient to refute Muhammad's claim to be a prophet of God. And 
 the Quran, instead of attesting the former Scriptures, is found to 
 attest a fiction of Christian heresy. 
 
 (158) And there shall not be one of those, &c. "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 Hijaj, when 
 a Jew is expiring, the angels will strike him on the back and face, 
 and say to him, ' 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 Muhammadan 
 religion, and a most perfect tranquillity and security on earth." — 
 Sale, Baidhaici, Jal&luddin, Tahya, Zamakhshari. 
 
 The latter view seems to be the most reasonable. See note on 
 chap. iii. 54. 
 
 He shall be a ivitness against them. His witness, says Sale, on 
 VOL. II. H 
 
CHAP. IV.] ( 114 ) [SI PARA VI. 
 
 rection he shall be a witness against them. (159) Be- 
 cause of the iniquity of those who Judaise, we have 
 forbidden them good things, which had been formerly 
 allowed them ; and because they shut out many from the 
 way of God, (160) and have taken usury, which was for- 
 bidden them by the law, and devoured men's substance 
 vainly : we have prepared for such of them as are un- 
 believers a painful punishment. (161) But those among 
 them who are well grounded in knowledge, and the faith- 
 ful, who believe in that which hath been sent down unto 
 thee, and that which hath been sent down unto the pro- 
 phets 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. 
 li "3""" || (162) Verily we have revealed our will unto thee, as 
 we have revealed it unto Noah and the prophets who suc- 
 ceeded him ; and as we revealed it unto Abraham, and 
 Ismail, and Isaac, and Jacob, and the tribes, and unto 
 
 the authority of Baidhawi, shall be "against the Jews for rejecting 
 him, and against the Christians for calling him God and the Son 
 of God." See note on chap. v. 1 16-1 19. 
 
 (159) We have forbidden them good things. See notes on chap. 
 iii. 93. 
 
 (161) Those . . . who are well grounded. Such as Abdullah Ibn 
 Salani (Tafsir-i-Bavfi). It seems that those were well grounded in 
 the faith who accepted Islam. Infidelity and incorrigible stupidity 
 went hand in hand in rejecting the claims of Muhammad. 
 
 (162) We have revealed our will unto thee, &c. This jumble of 
 names, presented without any respect to chronology, is probably 
 due to Muhammad's receiving his information second-hand and 
 piecemeal through Jewish informants. Yet Muhammad claims to 
 have been inspired, as were all the prophets. He also asserts that his 
 inspiration was of precisely the same character as that of all the per- 
 sons here enumerated, i.e., they received the message directly from 
 Gabriel, by direct communication and audible voice, the tinkling 
 sound of bells in his ears, &c, which Muslims call Wahi and Ilhdm 
 (see Sell's Faith of Islam, p. 37, and Hughes's Notes on Muhammad- 
 anism, p. 47). 
 
 The Bible shows clearly that some of those mentioned here were 
 not prophets at all, and that few of them knew aught of the inspi- 
 ration claimed by Muhammad. Here again the Quran denies his- 
 torical fact and contradicts the book it professes to attest. 
 
 We have given the Quran. This clause should have been omitted. 
 The text is clear without it. 
 
SIPARA VI.] ( I15 ) [CHAP. IV. 
 
 Jesus, and Job, and Jonas, and Aaron, and Solomon ; and 
 we have given thee the Qurdn as we gave the psalms unto 
 David : (163) 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; (164) 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. 
 (165) 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. (166) They who believe not, 
 and turn aside others from the way of God, have erred in 
 a wide mistake. (167) Verily those who believe not and 
 act unjustly, God will by no means forgive, neither will 
 he direct them into any other way than the way of hell ; 
 they shall remain therein forever ; and this is easy with 
 God. (168) 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. (169) ye who have received the 
 scriptures, exceed not the just bounds in your religion, 
 
 (163) God spake unto Moses. This Muslims understand to be the 
 highest form of u-ahi {revelation), or inspiration, as the word is incor- 
 rectly translated. In this respect, say they, Moses resembled 
 Muhammad. Tafsir-i-Raufi in loco. 
 
 (165) God is witness. The occasion of this revelation was the 
 infidelity of certain Jews, who being asked to testify to his prophecy 
 before certain Quraish chiefs, declared that they did not recognise 
 him as a prophet (Tafsir-i- Raufi). The witness of God is in the 
 incomparable language and style of the Quran ; the witness of 
 angels has reference to the testimony of Gabriel. See the plural 
 form used for the singular, chap. iii. 3Q, note. 
 
 (166) Turned aside others, i.e., the chiefs of the Quraish, who were 
 turned aside by the answer of the Jews referred to in the note on 
 the preceding verse. 
 
 (168) With truth from your Lord. A new assertion of his pro- 
 phetic claim. See notes on vers. 116, 156, and 162. 
 
 (169) Exceed not the just bounds, i.e., "either by rejecting or con- 
 
CHAP. IV.] ( I 1 6 ) [SIPARA VI. 
 
 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 ; 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 belongcth whatever is in 
 heaven and on earth ; and God is a sufhcient protector. 
 1^ V" II (1^0) Christ doth not proudly disdain to be a servant 
 
 unto God ; neither the angels who approach near to his 
 presence : and whoso disdaineth his service and is puffed 
 up with pride, God will gather them all to himself on the 
 last day. (171) Unto those who believe and do that 
 which is right he shall give their rewards, and shall super- 
 abundantly add unto them of his liberality : but those 
 who are disdainful and proud, he will punish with a 
 grievous punishment; (172) and they shall not find any 
 
 temning Jesus, as the Jews do ; or raising him to an equality with 
 God, as do the Christians." — Sale, Baidhawi. 
 
 His word, . . . a spirit proceeding from him. See notes on chap. 
 ii. 86, and chap. iii. 39. 
 
 Say not . . . three, " Namely, God, Jesus, Mary. For the Eastern 
 writers mention a sect of Christians which held the Trinity to he 
 composed of those three ; hut it is allowed that this heresy has heen 
 long since extinct (Elmacin, p. 227). The passage, however, is 
 equally levelled against the Holy Trinity, according to the doctrine 
 of the orthodox Christians, who, as Al Baidhawi 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." — Sale. 
 
 See also Prelim. Disc. p. 64. 
 
 The commentators Baidhawi, Jalaluddin, and Yahya agree in 
 interpreting the three to mean " God, Jesus, and Mary," in the rela- 
 tion of Father, Mother, and Son. This misrepresentation of the 
 Scripture doctrine again stamps the Quran as a fabrication, and fur- 
 nishes the evidence of its being such on the ground of its own claims. 
 The history of the Church, as well as the Bible, proves the state- 
 ment of the text, as interpreted by authoritative commentators, to be 
 false ; for even granting that some obscure Christian sect did hold 
 such a doctrine of the Trinity (of which statement we have yet to 
 learn the truth), yet the spirit of Muhammad's inspiration represents 
 it as the faith of the Christians generally. In almost every case 
 
SIPARA VI.] ( 117 ) [CHAP. IV. 
 
 to protect or to help them, besides God. (173) men, 
 now is an evident proof come unto you from your Lord, 
 and we have sent down unto you manifest light. (174) 
 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. (175) 
 They will consult thee for thy decision in certain cases ; say 
 unto them, God giveth you these determinations concern- 
 ing the more remote degrees of kindred. If a man die 
 without issue, and have a sister, she shall have the half 
 of what he shall leave : and he shall be heir to her, 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. 
 
 where the Quran refers to the Christian faith, it is to inveigh against 
 the idea that God has a son. See chap. ix. 31, xix. 31, xliii. 59. 
 
 (173) Manifest light, i.e., the teaching of the Quran. 
 
 (175) See notes on vers. 10 and 11. 
 
 And he shall be heir to her, i.e., where there is a brother and a 
 sister, the sister inherits half the brother's property in case he die 
 first without issue. On the other hand, in case the sister die first 
 without issue, the brother inherits all her property. 
 
( "8 ) 
 
 CHAPTER V. 
 
 ENTITLED STJRAT UL MAIDA (THE TABLE). 
 
 Revealed at Madina. 
 
 INTRODUCTION. 
 
 Although, as is usual with all the long chapters of the Quran, 
 this chapter refers to a variety of matters of a general and miscel- 
 laneous character, e.g., rules respecting purification, laws concerning 
 lawful and unlawful food, yet there are four points which attract the 
 special notice of the reader. These are (i) the extended reference to 
 the rites of the pilgrimage to Makkah ; (2) the fierce hatred of the 
 Prophet towards the Jews and his denunciations against them ; (3) 
 the laboured effort to refute the Christian doctrine of the Trinity 
 and the Sonship of Christ ; and (4) the repeated warning given to 
 Muslims not to make friends of either Jews or Christians. Where- 
 fore both the historic references of this chapter as well as the animus 
 of the revelation point to a period late in the life of Muhammad as 
 that to which it belongs — a period when successful warfare had 
 made the Prophet indifferent alike to Jewish hatred and Christian 
 friendship. 
 
 The statement of ver. 4, " This day have I perfected your religion 
 for you," &c, has led some writers to regard this chapter as the last 
 of the chapters of the Quran, taken in their chronological order. Mus- 
 lim authorities agree that this verse and a few others at the beginning 
 of this chapter fairly claim the last place on the list of revelations. 
 However, excepting this short section, there is nothing in this 
 chapter to lead us to believe it to be chronologically the last in the 
 Quran. Noeldeke and Muir both agree in placing chap. ix. at the 
 end of the chronological list of Suras, the former, however, admitting 
 that there are some verses in this chapter which fairly claim poste- 
 riority to all others in the Qur&n. He refers especially to ver. 4, 
 which he thinks was revealed when Muhammad, with perhaps a 
 
INTROD.] 
 
 ( 119 ) 
 
 [chap. 
 
 presentiment of death being near, could say that all his enemies had 
 lost their courage and that his religion was completed. It is for this 
 reason he places it last in his historico-critical observations. 
 The revelations of this chapter are therefore of Madina origin. 
 
 Probable Bate of the Revelations. 
 
 Following Noeldeke for the most part, the dates within which the 
 revelations of this chapter were made are as follows : — 
 
 Vers. 1— 1 1 belong to a.h. 10. The date of ver. 12 cannot be as- 
 certained with certainty. Vers. 13 and 14 may be placed almost 
 anywhere between a.h. 2 and 7, the probability being that they 
 belong nearer to the latter than to the former date. Vers. 45-55, 
 though referred by most Muslim writers to a period prior to the 
 massacre of the Ban! Quraidha, should nevertheless be placed later, 
 i.e., prior to the expedition against the Jews of Khaibar in a.h. 7. 
 
 Vers. 56-63, according to Muslim authorities, belong to the latter 
 part of a.h. 3 or the early part of a.h. 4. 
 
 Of vers. 64-88, the most that can be said is that they belong to a 
 period between a.h. 4 and 8, after many wars with the Jews, and 
 before the final outbreak with the Christians. Vers. 89-104 belong 
 to a.h. 4-6. The date of the remaining verses is uncertain, but may 
 be fixed approximately at a.h. 5-8. 
 
 Principal Subjects. 
 
 Covenants are to be fulfilled 
 
 Lawful meats ........ 
 
 Heathen pilgrims not to be molested .... 
 
 Islam completed — last revelation of the Quran 
 Certain kinds of food, gaming, and lots forbidden 
 Muslims permitted to eat the food of Jews and Christians 
 
 and to marry their women 
 The law of purifications .... 
 
 Believers reminded of the covenant of Aqabah 
 Muslims should forget old quarrels with brethren 
 God's favour to Muslims .... 
 
 Disobedience of Jews and Christians exposed 
 
 Jews and Christians are exhorted to accept Islam 
 
 The divinity of Christ denied 
 
 Jews and Christians not the children of God 
 
 Muhammad sent as a warner 
 
 Israel's rebellion at Kadesh Barnea 
 
 The story of Cain and Abel .... 
 
 VERSES 
 I 
 
 2 
 
 3 
 
 4 
 4,5 
 
 6 
 
 7 
 
 8 
 
 9-11 
 
 12 
 
 13-15 
 
 16-18 
 
 19,20 
 
 21 
 
 22 
 23-29 
 3o-34 
 
CHAP. V.] 
 
 ( "(J ) 
 
 [iNTROD. 
 
 The sin of homicide 
 
 u^The punishment of theft accompanied by apostasy 
 The fSfthful exhorted to fight for religion . 
 The punishment of infidels ...... 
 
 The penalty of theft ....... 
 
 Muhammad to judge the Jews and Christians by the law 
 gospel, and the Quran ...... 
 
 Muslims forbidden to fraternise with Jews and Christians 
 
 Hypocrites threatened . 
 
 Believers warned and instructed 
 
 Muslims not to associate with infidels .... 
 
 The Jews exhorted and warned 
 
 The hypocrisy and unbelief of the Jews rebuked . 
 Promises to believing Jews and Christians . 
 Muhammad required to preach ..... 
 He attests Jewish and Christian Scriptures . 
 Believing Jews, Sabeans, and Christians to be saved . 
 The Jews rejected and killed the prophets of God 
 The doctrines of the Trinity and Christ's Sonship rejected 
 Disobedient Jews cursed by their prophets . 
 Jewish hatred and Christian friendship compared 
 Muslims to use lawful food, &c. ..... 
 
 Expiation for perjury 
 
 Wine and lots forbidden 
 
 Law concerning hunting and gaming during pilgrimage 
 
 Pilgrimage and its rites enjoined 
 
 The Prophet not to be pestered wdth questions 
 
 Heathen Arab customs denounced .... 
 
 Wills to be attested by witnesses ..... 
 
 The prophets ignorant of the characters of their followers 
 
 Jesus — his miracles — God's favour to him 
 
 The apostles of Jesus were Muslims .... 
 
 A table provided by Jesus for the apostles . 
 
 Jesus did not teach his followers to worship him and his 
 
 mother 
 
 The reward of the true believer 
 
 God is sovereign 
 
 35, 3^ 
 37,38 
 
 39 
 40.41 
 42-44 
 
 45-55 
 56 
 57,58 
 59-61 
 62,63 
 64,65 
 66-69 
 70 
 
 7i 
 
 72 
 
 73 
 74,75 
 76-81 
 82-84 
 85-88 
 89,90 
 
 9* 
 
 92-94 
 
 95-97 
 
 98-100 
 
 101, 102 
 
 102-104 
 
 105-107 
 
 108 
 
 109, 1 10 
 
 in 
 
 112-114 
 
 115-118 
 
 119 
 120 
 
SIPARA VI.] ( 12 1 ) [CHAP. V. 
 
 IN THE NAME OF THE MOST MERCIFUL GOD. second 
 
 MANZIL. 
 
 || (1) true believers, perform your contracts. (2) Ye K s- 
 are allowed to eat the brute cattle, 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 pil- 
 grimage to Makkah; God ordaineth that which he pleaseth. 
 (3) true believers, violate not the holy rites of God, nor 
 the sacred month, nor the offering, nor the ornaments 
 hung thereon, nor those who are travelling to the holy 
 house, seeking favour from their Lord, and to please him. 
 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, 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 punish- 
 
 (1) Perform your contracts. The command is general, and is 
 introductory to the matters following. 
 
 (2) Ye are allowed, &c. See below, on vers. 4-6 ; also chap. ii. 174. 
 The only flesh forbidden in the Quran, if properly slain, is that of 
 the swine ; but tradition and custom decide many animals unfit for 
 food. Wild animals, otherwise lawful, are forbidden during the pil- 
 grimage. 
 
 (3) Holy rites, i.e., the rites connected with pilgrimage to Makkah. 
 This passage relates to the heathen pilgrims and their offerings, tole- 
 rated for a short time after the capture of Makkah. 
 
 Sacred month. See Prelim. Disc, sect. vii. 
 
 The offering. An animal devoted to sacrifice might not be cap- 
 tured even from an infidel. A garland on the neck of an animal 
 indicated its sacred character. It is related in the Tafsir-i-Raufi that 
 a camel was stolen from Muhammad at Madina. Some time after- 
 wards, when on a pilgrimage, he recognised his stolen camel in a 
 caravan on its way to Makkah ; but seeing the garland on its neck, 
 lie forbade his followers taking it. This story may be apocryphal, 
 but it illustrates the force of this law. 
 
 The malice of some, i.e., in the pilgrimage a.h. 6, when the Muslims 
 were stopped at Hudaibaya. See Prelim. Disc, p. 89. 
 
 Assist one another, &c, in the pilgrimage. The sense is closely 
 connected with what precedes. 
 
CHAP. V.] ( 122 ) [SIPARA VI. 
 
 ing. (4) 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 ; 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, except what ye shall kill 
 yourselves ; and that which hath been sacrificed unto idols. 
 It is likewise unlawful for you to make division by cast- 
 ing lots with arrows. This is an impiety. On this day 
 woe be unto those who have apostatised from their reli- 
 gion ; therefore fear not them, but fear me. This day 
 have I perfected your religion for you, and have com- 
 pleted my mercy upon you; and I have chosen for you 
 Islam, to he your religion. But whosoever shall be driven 
 
 (4) Ye are forbidden, d-c. See notes on chap. ii. 174. 
 
 Eaten by a wild beast, i.e., the flesh of an animal killed by a wild 
 beast is forbidden unless it be found before life is extinct. In this 
 case the flesh may be eaten, provided the hunter cuts its throat in 
 the usual manner. 
 
 Sacrificed to idols. " 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." — Sale, Bai- 
 dhdwi. 
 
 These stones of the Ishmaelites were probably such as are referred 
 to in Gen. xxviii. 18-22. They were the altars upon which sacri- 
 fices were offered to the idols Lat and Uzza, but which pointed to 
 the blood which speaketh better things than the blood of Abel. It 
 is probable that every animal slain for food was offered as a sacri- 
 fice. 
 
 Lots with arrows. See note on chap. ii. 218, and Prelim. Disc, p. 
 196. Three arrows were ordinarily used. On one was written My 
 God commands me, on another was written My God forbids me, and 
 the third was blank. If the first were drawn, the way was clear ; if 
 the second were drawn, the matter was left in abeyance for one year, 
 when arrows were again drawn ; if the blank were drawn, it was 
 returned to the bag and another trial was made, and so on until 
 either first or second should be drawn (Tafdr-i-Raufi). 
 
 On this day. " This passage, it is said, was revealed on Friday 
 evening, being the day of the pilgrims visiting Mount Arafat the 
 last time Muhammad visited the temple of Makkah, therefore called 
 the pilgrimage of valediction." — Sale. 
 
 This day have I perfected your religion. " And therefore the com- 
 mentators say that after this time no positive or negative precept 
 was given." — Sale. 
 
SIPARA VI.] ( 123 ) [CHAP. V. 
 
 by necessity through hunger to eat of what we have for- 
 bidden, not designing to sin, surely God will be indulgent 
 and merciful unto him. (5) They will ask thee what is 
 allowed them as lawful to cat. Answer, Such things as 
 are good are allowed you ; and what ye shall teach ani- 
 mals of prey to catch, 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 ; and fear God, for God is swift in taking an 
 account. (6) This day are ye allowed to eat such things 
 as are good, and the food of those to whom the scriptures 
 were given is also allowed as lawful unto you ; and your 
 food is allowed as lawful unto them. And yc 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. 
 
 (5) Commemorate the name of God thereon. Sale says, " Either 
 when ye let go the hound, hawk, or other animal after the game, or 
 when ye kill it." The rule is to say Bismillah alluho Akbar, or 
 simply Bismillah, when the dog or hawk is let go. 
 
 The requirements of these verses look as if they were either de- 
 livered on two different occasions, or they represent the same com- 
 mand as repeated by two different persons to those who compiled 
 the Quran in its present form. 
 
 (6) The food of those to lohom the Scriptures, dbc. This one passage 
 is sufficient to refute the position of those Muslims in India who 
 regard Christians as infidels, and forbid their co-religionists to eat 
 and drink with them. 
 
 Free women of those who, &c. Muslims are allowed to have Chris- 
 tian and Jewish wives, but Muslim women may not have Christian 
 or Jewish husbands. Such Christian women, however, may not 
 be taken as concubines. 
 
 Muhammad did not feel himself bound by this law in the case of 
 the Jewess Bihana, whom he took for his concubine immediately 
 after the cruel slaughter of the Bani Quraidha ; nor in the case of 
 the Coptic Mary. This law may, however, have been delivered after 
 these women had been taken into the Prophet's harem. 
 
CHAP. V.] ( 124 ) [SIPARA VI. 
 
 ]") 2 || (7) 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 be polluted by having lain with a woman, wash your- 
 selves 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 favour upon you, that ye may give 
 thanks. (8) Remember the favour of God towards you, 
 and his covenant which he hath made with you, when ye 
 said, We have heard, and will obey. Therefore fear God, 
 for God knoweth the innermost parts of the breasts of 
 men. (9) true believers, observe justice when ye appear 
 as witnesses before God, and let not hatred towards any 
 induce you to do wrong : hut act justly ; this will approach 
 nearer unto piety; and fear God, for God is fully ac- 
 quainted with what ye do. (10) God hath promised unto 
 those who believe and do that which is right that they 
 shall receive pardon and a great reward. (11) But they 
 who believe not and accuse our signs of falsehood, they 
 
 (7) He desireth to •purify you. This verse, as well as the chapter 
 on purifications in the Mishqdt ul Masdbih, abundantly show that 
 this external purity is all Islam knows of holiness. The word holy 
 conveys no other idea to a Muslim's mind. 
 
 (8) We have heard. Sale says, " These words are the form used 
 at the inauguration of a prince ; and Muhammad here intends the 
 oath of fidelity which his followers had taken to him at Al Aqabah." 
 (See Prelim Disc, p. 81.) 
 
 (9) Let not hatred, dec. According to the Tafsir-i-Raufi this passage 
 has reference to those who, having once persecuted the Muslims, 
 afterwards embraced Islam. Muslims are here exhorted to forgive 
 all such injuries. 
 
 (11) They . . . ivho accuse our signs, &c. This is another passage 
 showing (1) that the charge of imposture was made in Muhammad s 
 lifetime ; (2) that the language and style of the Quran was not so 
 striking as to convince Muhammad's contemporaries that they were 
 inimitable ; and (3) that Muhammad's only argument in reply was 
 his usual threat. 
 
SIPARA VI.] ( 125 ) [CHAP. V. 
 
 shall be the companions of hell. (12) true believers, 
 remember God's favour towards you, when certain men 
 designed to stretch forth their hands against you, but he 
 restrained their hands from hurting you ; therefore fear 
 God and in God let the faithful trust. 
 
 || (13) God formerly accepted the covenant of the chil- B, f"- 
 
 (12) He restrained their hands. " The commentators tell several 
 stories as the occasion of this passage. One says that Muhammad 
 and some of his followers being at Usfan (a place not far from 
 Makkah, in the way to Madina), and performing their noon devo- 
 tions, 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 ; 
 hut God defeated their design by revealing the verse of Fear. An- 
 other relates that the Prophet going to the tribe of Quraidha (who 
 were Jews) to levy a fine for the blood of two Muslims who had been 
 killed by mistake by Amru Ibn Ummaya al Dhimri, they desired him 
 to sit down and eat with them, and they would pay the fine : Mu- 
 hammad complying with their request, while he was sitting they 
 laid a design against his life, one Amru Ibn Jash undertaking to 
 throw a millstone upon him ; but God withheld his hand, and Ga- 
 briel immediately descended to acquaint the Prophet with their 
 treachery, upon which he rose up and went his way. A third story is, 
 that Muhammad having hung up his arms on a tree under which he 
 was resting himself, and his companions being dispersed some dis- 
 tance from him, an Arab of the desert came up to him and drew his 
 sword, saying, ' Who hindereth me from killing thee 1 ' to which Mu- 
 hammad answered, 'God ;' and Gabriel beating the sword out of the 
 Arab's hand, Muhammad took it up, and asked him the same ques- 
 tion, 'Who hinders me from killing thee?' the Arab replied, 'No- 
 body,' and immediately professed Muhammadanism. Abulfida tells 
 the same story, with some variation of circumstances." — Sale, Bai- 
 dhdwi. 
 
 We have little reason to regard any of these stories, excepting the 
 first, as true. They possess the marks of the improbable and the 
 apocryphal. Nevertheless they are reproduced by all commen- 
 tators and expositors of the Quran, and are believed by all good 
 Muslims. The passage apparently points to the lesser pilgrimage 
 and events connected therewith. 
 
 (13) Twelve leaders. The following is the Muslim account of these 
 twelve leaders as given by Sale on the authority of Baidhawi : — 
 
 " After the Israelites had escaped from Pharaoh, God ordered 
 them to go against Jericho, which was then inhabited by giants,* of 
 
 * These giants, say the Muslims, were from 800 to 3300 yards in height ; 
 their grapes were so large it required five persons to lift a cluster, and the 
 pomegranates were so large that five persons could get into the shell at 
 once. 
 
CHAP. V.] ( 126 ) [SIPARA VI. 
 
 dren of Israel, and we appointed out of them twelve 
 leaders ; and God said, Verily I am with you : if ye ob- 
 serve prayer, and give alms, and believe in my apostles, 
 and assist them, and lend unto God on good usury, 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. 
 (14) 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, 
 and pardon them, for God loveth the beneficent. (15) 
 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 resurrec- 
 tion ; and God will then surely declare unto them what 
 they have been doing. (16) ye who have received the 
 
 the race of the Canaauites, 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 (Num. i. 4, 5) ; and 
 when they came to the borders of the land of Canaan, sent the cap- 
 tains as spies to get information of the state of the country, enjoin- 
 ing them secrecy ; but they, being terrified at the prodigious size 
 and strength of the inhabitants, disheartened the people by publicly 
 telling what they had seen, except only Caleb the son of Yafunna 
 (Jephunneh), and Joshua the son of Nun " (Num. xiii. xiv.) 
 
 As usual, the message to the Israelites is represented as the same 
 as that given to the Arabs by Muhammad. 
 
 Good usury. The reward of those who spent their money in the 
 wars for the faith. 
 
 I will surely expiate. See note on chap. iii. 194. It is altogether 
 probable that the word expiate was used in conformity with Jewish 
 idiom, but certainly not in a Jewish sense. 
 
 (14) They dislocate the words. See note on chap. iv. 44. 
 
 But forgive them. " 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." — Sale, Baidhdwi. 
 
 (15) Forgotten part, i.e., the prophecies of the gospel concerning 
 Muhammad as the Paraclete (Tafsir-i-Raufi). 
 
 Enmity avd hatred. The reference is to the sectarian quarrels 
 auiuii" Christians. 
 
SIPARA VI.] ( 127 ) [CHAP. V. 
 
 scriptures, now is our apostle come unto you, to make 
 manifest unto you many things which ye concealed in the 
 scriptures, and to pass over many things. (17) Now is 
 light and a perspicuous book of revelations come unto you 
 from God. (18) 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. (19) They are infi- 
 dels 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? 
 
 (16) Which ye concealed, e.g., "the verse of stoning adulterers 
 (clnip. iii. 23), the description of Muhammad, and Christ's prophecy 
 of him by the name of Ahmed " (chap. lxi. 6). — Sale, Baidhdui. 
 
 And to pass over other things. The things thus passed over were 
 all that made Christianity a religion at all. The additions, made 
 under pretence of restoring lost revelations, were distinctly Muslim 
 in their character. How such a proceeding can be reconciled with a 
 character for honest sincerity is beyond my ken. 
 
 (17) Now is light . . . come unto you, i.e., the light of prophecy, 
 which resided in Muhammad and all the predecessors of Muhammad 
 up to Adam. This light was the first creation of God, and through 
 this light all the works of God were made manifest (Tafsir-i-Ravfi). 
 Muhammadan mystics have little difficulty in persuading them- 
 selves in this way that Muhammad and the Quran are divine in 
 the sense that they are the light of God, manifesting him as the 
 light of the sun reveals to us the orb of day with all its retinue of 
 worlds. 
 
 The orthodox, however, take more sober views of the passage, and 
 understand the truth of Islam as recorded in the Quran to be all that 
 is intended. 
 
 (19) The infidels. Christians are here called by the same name as 
 that which is applied to idolaters, because their clear confession of 
 the divine nature and attributes of Christ declares them to be guilty 
 of this unpardonable sin of Islam. In almost all the earlier chapters 
 of the Qurtin, Christians are spoken of as "the people of the book," 
 and the status assigned to them is far above that of either Jews or 
 idolaters. In the latter revelations the Nazarines are, as here, plainly 
 called idolaters. This inconsistency may be explained either by 
 supposing Muhammad to have been ignorant of Christianity until a 
 late period of his life, or by presuming that he chose to ignore them 
 when lie could, and to patronise where he could not ignore, until his 
 pretensions as a prophet and his power as a politician had been esta- 
 blished. We think the last to be most in accord with probability, 
 
CHAP. V.] ( 128 ) [SIPARA VI. 
 
 (20) For unto God bclongeth the kingdom of heaven and 
 earth, and whatsoever is contained between them ; he 
 createth what he pleaseth, and God is almighty. (21) 
 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. 
 (22) ye who have received the scriptures, now is our 
 apostle come unto you, declaring unto you the true reli- 
 gion, during the cessation of apostles, 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 G od is almighty. 
 
 and as being most easily reconciled with traditions which accredit 
 Muhammad with a knowledge of Christianity even before he claimed 
 to be a prophet, and which even declare his a wife Khadijah to have 
 been a Christian. 
 
 If he -phased to destroy Christ. This passage decidedly proves that 
 whatever purpose Muhammad had in using the terms " Word of 
 God" " Spirit from God" &c. (see chaps, ii. 86 and iii. 39), lie certainly 
 never intended to sanction the doctrine of Christ's divinity in any 
 way. 
 
 (21) Why . . . doth he punish you ? Compare with Heb. xii. 5-8. 
 This verse shows that Muhammad, while using the phraseology of 
 Christians, did not understand its import. A son of God seemed to 
 him to certainly express the idea of a divine nature, hence he says, 
 " Nay, but ye are men," &c. 
 
 (22) The cessation of the apostles. " The Arabic word al fatra 
 signifies the intermediate space of time between two prophets, dur- 
 ing which no new revelation or dispensation was given ; as the 
 interval between Moses and Jesus, and between Jesus and Muham- 
 mad, at the expiration of which last Muhammad pretended to be 
 sent." — Sale. 
 
 The Tafsir-i-Raufi says there were one thousand prophets interven- 
 ing successively between Moses and Jesus, but none between Jesus 
 and Muhammad. During the whole period of 2300 years, according 
 to Arab reckoning, between Moses and Muhammad, no prophet 
 appeared among the children of Ishmail. Surely the promise was 
 to Isaac, even on Muslim showing. 
 
SIPARA VI.] ( 129 ) [CHAP. V. 
 
 || (23) Call to mind when Moses said unto his people, K %• 
 my people, remember the favour of God towards you, 
 since he hath appointed prophets among you, and consti- 
 tuted you kings, and bestowed on you what he hath given 
 to no other nation in the world. (24) my people, enter 
 the holy land, which God hath decreed you, and turn not 
 your backs, lest ye be subverted and perish. (25) They 
 answered, Moses, verily there are a gigantic people in 
 the land; and we will by no means enter it, until they 
 depart thence ; but if they depart thence, then will we 
 enter therein. (26) And two men 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. (27) 
 They replied, Moses, we will never enter the land while 
 they remain therein : go therefore thou and thy Lord 
 
 (23) Kings. There is almost certainly an anachronism here ; 
 but Muslims regard the words as a prophecy of Moses concerning 
 kings to come, or they understand by the expression that God had 
 " made them kings or masters of themselves by delivering them from 
 Egyptian bondage " (Sale). 
 
 What he hath given, dec. Baidhawi says, "Having divided the Red 
 Sea for you, and guided you by a cloud, and fed you with quails 
 and manna, &c." The allusion is with more probability assigned to 
 the -peculiar blessings of Israel as the chosen people of God. 
 
 (24) Holy land. This expression, like the language of the pre- 
 vious verse, was received from the vocabulary of contemporary Jews 
 or Christians. But it is here put in the mouth of Moses. 
 
 (25) Gigantic people. See note on ver. 13. 
 (■26) Two men. Caleb and Joshua. 
 
 Enter . . . by the gate. This illustrates Muhammad's idea of the 
 mission of the Israelites to Canaan, and of Joshua's resources in his 
 ellbrts to conquer Jericho. He is confident of success through 
 stratagem. Yet this whole caricature of the history of the rebel- 
 lion of the children of Israel at Kadesli Barnea is put in the mouth 
 of God and related as authentic story. What can account for 
 such a phenomenon but satanic possession or wilful imposture 1 
 Certainly nothing from a Christian standpoint. The only other 
 possible supposition is the faith of the Muslim that this is inspired 
 history, and that everything contradictory to it is false. 
 
 VOL. II. I 
 
CHAP. V.] ( 130 ) [SIPARA VI. 
 
 and fight; for we will sit here. (28) Moses said, Lord, 
 surely I am not master of any except myself and my 
 brother ; therefore make a distinction between us and the 
 ungodly people. (29) God answered, Yerily, the land 
 shall be forbidden them forty years ; during which time 
 they shall wander like men astonished on the earth ; there- 
 fore be not thou solicitous for the ungodly people. 
 It S" || (30) Eelate unto them also the history of the two 
 
 sons of Adam, with truth. When they offered their offer- 
 ing, and it was accepted from one of them, and was not 
 accepted from the other, Cain said to his brother, I will 
 
 (28) Except myself and my brother. Moses would seem to have for- 
 gotten Caleb and Joshua. The author of the Tafsir-i-Eaufi conjec- 
 tures that it is Aaron who is called Lord in ver. 27 ; but this theory is 
 contrary to the dignity bestowed on Moses everywhere in the Quran. 
 
 Therefore make a distinction, dr. Compare Numb. xiv. 1 1-20. 
 
 (29) They shall wander. "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 con- 
 stantly found themselves the next day at the place from whence they 
 set out." — Sale. 
 
 (30) Relate with . . . truth. See note on chap. ii. 145. 
 
 The two sons of Adam, Cain and Abel ; called by Muhammadans 
 Kabil and Habil. 
 
 When they offered, dr. "The occasion of their making this offer- 
 ing is thus related, according to the common tradition in the East. 
 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. The com- 
 mentators 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." — Sale, Bai- 
 dltdwi, Jaldluddin. 
 
 " The offering of Abel was accepted by fire descending from heaven 
 and consuming it, while that of Cain was untouched." — Tafsir-i- 
 llaufi, Tafsir-i-Husain 1. 
 
 Abel answered, dr. " This conversation between the two brothers," 
 says Sale, "is related somewhat to the same purpose in the Jeru- 
 salem Tarirum and that of Jonathan ben Uzziel." 
 
SIPARA VI.] ( 131 ) [CHAP. V. 
 
 certainly kill thee. Abel answered, God only accepteth 
 the offering of the pious ; 
 
 || (31) If thou stretchest forth thy hand against me, to nisf. 
 slay me, I will not stretch forth my hand against thee, to 
 slay thee ; for I fear God, the Lord of all creatures. (32) 
 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. (33) But his 
 soul suffered him to slay his brother, and he slew him ; 
 wherefore he became of the member of those who perish. 
 (34) And God sent a raven, which scratched the earth, to 
 show him how he should hide the shame of his brother, 
 and he said, Woe is me ! am I unable to be like this raven, 
 
 (31) I will not stretch forth my hand, &c. Baidbawi says Abel was 
 mucb stronger tban Cain, and that be could easily have prevailed 
 against him if he had chosen to fight. 
 
 (32) A companion of hell fire. This fierce revengeful spirit com- 
 ports well with the character of the Arabian Prophet, but comes far 
 short of the truth when applied to the brother of Cain. 
 
 (33) He slevo him. The commentators say he did not know how 
 to kill his brother until the devil, appearing in human form, killed 
 in his sight a bird by laying its head on one stone and smiting it 
 with another. Cain then went at night-time to his brother, who 
 was sleeping with his head pillowed on a stone, and striking him on 
 the head with a stone, slew him (Tafsir-i-Eaufi). 
 
 (34) A raven . . . to show him, &c. The Jewish tradition, which 
 makes Adam to be indebted to a raven for his knowledge as to how 
 to dispose of the body of his murdered son, is here so distorted as 
 actually to make God to sympathise with the murderer in his 
 anxiety to conceal the corpse of his victim. 
 
 "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 stauk 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." — Sale, 
 Baidlmwi. 
 
 The commentators say that, previous to the burial, Cain carried 
 the body of his brother about fur forty days (others say a year), ever 
 struggling to keep off birds of prey and ravenous beasts ; that his skin 
 became black, and a voice ever shouted in his ears, " Be thou for ever 
 in terror," and that at last he was murdered by his own son. The 
 punishment of Cain is said to be equal to half the punishment of 
 alL the rest of mankind. His repentance was therefore in vain. See 
 the Tafsir-i-Raufi in loco. 
 
CHAP. V.J ( 132 ) [SIPARA VI, 
 
 that I may hide my brother's shame ? and he became one 
 of those who repent. (35) Wherefore we commanded the 
 children of Israel, that he who slayeth a soul, without 
 having slain a soul, or committed wickedness in the earth, 
 shall be as if he had slain all mankind : but he who saveth 
 a soul alive, shall be as if he had saved the lives of all 
 mankind. (36) Our apostles formerly came unto them, 
 with evident miracles; then were many of them after 
 this transgressors on the earth. (37) But the recom- 
 pense 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. 
 This shall be their disgrace in this world, and in the next 
 
 (35) Without having slain a soul. From this the inference is 
 drawn that a murderer may be slain without crime (Abdul 
 Qddir). 
 
 Wickedness in the earth, " Such as idolatry or robbing on the high- 
 way." — Sale, Baidhdwi. 
 
 All mankind. See Rodwell's note here, showing the Jewish origin 
 of this sentiment. 
 
 (37) The recompense, d-c. A party of eight Bedouin Arabs, having 
 professed Islam at Madina, was appointed to guard the camels of 
 Muhammad sent to graze at Ayr, near Madina. The Bedouins 
 drove off the camels and wounded some herdsmen who had gone in 
 pursuit, killing one in barbarous manner. Muhammad, having 
 been informed of this transaction, sent twenty horsemen in pursuit, 
 who captured the robbers, recovering all the camels but one. In 
 punishment Muhammad ordered the arms and legs of the eight men 
 to be cut off, their eyes to be put out, and their trunks to be im- 
 paled until life was extinct. This horrible barbarity seems to have 
 appeared excessive, aud accordingly this verse was revealed. (See 
 Muir's Life of Mahomet, vol. iv. pp. 19 and 20.) The barbarities 
 herein sanctioned are still practised in every Muhammadan country. 
 As to the infliction of these punishments, Sale, on the authority of 
 Baidhawi and others, says, " The lawyers are not agreed. 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 oft'; and they who 
 assault persons and put them in fear, to be banished. It is also a 
 doubt whether they who are crucified shall be crucified alive, or be 
 first put to death, or whether they shall hang on the cross till they 
 die." 
 
SIPARAVI.] ( 133 ) [CHAP. V. 
 
 world they shall suffer a grievous punishment ; (38) ex- 
 cept those who shall repent before ye prevail against 
 them ; for know that God is inclined to forgive, and 
 merciful. 
 
 II (39) true believers, fear God, and earnestly desire II Jq" 
 a near conjunction with him, and fight for his religion, 
 that ye may be happy. (40) 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. (41) They shall desire to go forth 
 from the fire, but they shall not go forth from it, and their 
 punishment shall be permanent. (42) If a man or a woman 
 steal, cut off their hands, in retribution for that which 
 they have committed ; this is an exemplary punishment 
 appointed by God ; and God is mighty and wise. (43) 
 But whoever shall repent after his iniquity and amend, 
 
 (38) Except those who shall repent. If the offenders be unbelievers, 
 and previous to their being forcibly seized they profess Islam, they 
 are to be forgiven ; even stolen property may not be taken from them. 
 If they be Muslims, they are to be pardoned ; stolen property being 
 returned and the price of blood being paid in case murder have been 
 committed. See the Tafsir-i-Raufi in loco. 
 
 (39) A. near conjunction. The original word means a helper or a 
 means of accomplishing anything. The meaning here is that believers 
 should seek the means of near approach to God, which means, say 
 the commentators, is obedience to his commandments. 
 
 (42) Cut off their hands. " But this punishment, according to the 
 Sunnat, is not to be inflicted unless the value of the thing stolen 
 amount to four dinars, 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 con- 
 tinue to offend, he shall be scourged at the discretion of the judge." 
 Sale, Jalaluddin. 
 
 Savary says this law is not observed by the Turks, who use the 
 bastonnado in ordinary cases, often beheading robbers of notoriety. 
 But if so, the Turk is inconsistent with his religion, for " this is an 
 exemplary punishment appointed of God." 
 
 (43) But whoever shall repent. " 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, 
 
CHAP. V.] ( 134 ) [SIPARA VI. 
 
 verily God will be turned unto him, for God is inclined 
 to forgive, and merciful. (44) 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. (45) apostle, let not them grieve 
 thee who hasten to infidelity, either of those who say, We 
 believe, with their mouths, but whose hearts believe not ; 
 or of the Jews, who hearken to a lie, and hearken to other 
 people ; who come unto thee : they pervert the words of 
 the law from their true places, and say, If this be brought 
 unto you, receive it ; but if it be not brought unto you, 
 beware of receiving aught else ; 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 
 
 according to al Shafa'i, he shall not be punished if the party wronged 
 forgive him before lie be carried before a magistrate." — Sale, Bcu- 
 dhdwi. 
 
 See above on vers. 37 and 38. 
 • (45) See notes on chap. iv. 43-50. The passage is directed against 
 apostates, hypocrites, and Jews. 
 
 And hearken to other people. " 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 Muham- 
 mad, or else that they came to hear Muhammad as spies only, that 
 they might report what he said to their companions, and represent 
 him as a liar." — Sale, Baidh&wi. 
 
 If this be brought unto you, etc., "That is, if what Muhammad 
 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 adulteress, both persons of some figure 
 among the Jews. For they, it seems, though they referred the 
 matter to Muhammad, 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 acqui- 
 esce in his determination ; but in case he condemned them to be 
 stoned, they should not. And Muhammad pronouncing the latter 
 sentence against them, they refused to execute it, till Ibn Suriya (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." — Sale, Baidha wi. 
 
 That which is forbidden, i.e., usury, which in Oriental languages is 
 said to be eaten. Forbidden meats could only be intended providing 
 the persons addressed here included Christians as well as Jews. 
 
SIPARA VI.] ( 135 ) [CHAP. V. 
 
 cleanse shall suffer shame in this world, and a grievous 
 punishment in the next : who hearken to a lie, and eat 
 that which is forbidden. (46) But if they come unto 
 thee for judgment, either judge between them, or leave 
 them ; 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. 
 (47) And how will they submit to thy decision, since 
 they have the law, containing the judgment of God ? 
 Then will they turn their backs, after this ; but those are 
 not true believers. 
 
 || (48) We have surely sent down the law, containing ix 1'f 
 direction and light : thereby did the prophets, who pro- 
 fessed the true religion, judge those who judaised ; and 
 
 (46) Or leave them, i.e., "take thy choice whether thou wilt deter- 
 mine their differences or not. Hence al Shafa'i 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 Muhammadans, they are obliged, this verse not regarding them. 
 Abu Hanifa, however, thought that the magistrates were obliged 
 to judge all cases which were submitted to them." — Sale, Baidhd/wi. 
 
 (47) They have the laiv. See note on chap. iv. 44. Sale says that 
 " in the following passage Muhammad endeavours to answer the ob- 
 jections 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 of Jesus Christ, after which the gospel was the rule ; but 
 pretends that both are set aside by the revelation of the Quran, 
 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 vigorous execution of 
 the precepts in both, which had been too remissly observed, or rather 
 neglected, by the latter professors of those religions." 
 
 On the doctrine of abrogation alluded to by Sale, see note on chap, 
 ii. 105. The statements of this passage alike contradict the idea 
 that Muhammad regarded the Christian or Jewish Scriptures as 
 corrupted in any way whatever, and that of the abrogation of those 
 Scriptures ; for, if corrupted, how could he say the Jews of Madina 
 "have the law, containing the judgment of God" ? And, if abrogated, 
 how could he say in ver. 49, "We have therein (in the law (Tauret), 
 see ver. 48) commanded them," &c, quoting almost literally a portion 
 of the law of Exod. xxi. 23-27, and adding, " Whoso judgeth not ac- 
 cording to what God hath revealed, they are unjust and infidels"? 
 
 (48) The trite religion, i.e., Islam, the one true religion of all ages 
 of the world. See note on chap. ii. 136. 
 
CHAP. V.] ( I36 ) [SIPARA VI. 
 
 the doctors and priests also judged by the book of God, 
 which had been committed to their custody; and they 
 were witnesses thereof. 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. (49) We have therein commanded them, that 
 they should give life for life, and eye for eye, and nose for 
 nose, and ear for ear, and tooth for tooth ; and that wounds 
 should also he punished hy retaliation : but whoever should 
 remit it as alms, it should he accepted as an atonement for 
 him. And whoso judgeth not according to what God 
 hath revealed, they are unjust. (50) We also caused 
 Jesus the son of Mary to follow the footsteps of the pro- 
 phets , confirming the law which ivas sent clown before him ; 
 
 Committed to their custody ; and . . . witnesses. The only fair in- 
 terpretation of this passage is that the Scriptures of the Jews were 
 f reserved from all corruption by the jealous watchfulness of those 
 " doctors and priests " who had been appointed as the custodians of 
 the precious treasure. These keepers of the law are the witnesses 
 to the character of that which has been committed to their charge. 
 (" They are vigilant to prevent any corruption therein." — Sale.) 
 Wherefore he exhorts the Jews whom he is here addressing, " There- 
 fore, Jews, fear not men, but fear me {i.e., God) ; neither sell my 
 signs for a small price," i.e., by perverting the meaning of your 
 Scriptures, as in ver. 45. 
 
 (49) Compare with Exod. xxi. 23-27. Muhammad could not have 
 had the Scriptures before him, else he would have quoted more fully. 
 
 An atonement. This expression conveys here the Mosaic idea of 
 satisfaction, but does not seem to have been used by Muhammad in 
 the Bible sense, the meaning being that when the injured person 
 forgave the transgressor, no punishment should be inflicted by others 
 on this account. The popular belief among Muslims agrees with 
 this, viz., that God cannot forgive an offence against a man or beast 
 unless the offender first be pardoned by those whom he has injured. 
 See also note on chap. iii. 194. 
 
 This passage, as well as chap. xv. 35, is said to be abrogated by 
 chap. ii. 178. That passage certainly professes to relax the law of 
 retaliation prescribed by Moses. If so, there appears to be a con- 
 tradiction between these two passages which cannot fairly be recon- 
 ciled by the convenient doctrine of abrogation, for in this case the 
 passage abrogated was revealed several years after the passage which 
 abrogates it. 
 
 (50) Confirming also the law. The testimony to the law is the 
 gospel of Jesu?, and the testimony confirming both is the Quran. 
 
SIPARA VI.] ( 137 ) [CHAP. V. 
 
 and we gave him the gospel, containing direction and 
 light ; confirming also the light which was given before it, 
 and a direction and admonition nnto those who fear God : 
 (51) 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. (52) "We have also sent down unto 
 thee the book of the Quran 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 one of you have we given a 
 law and an open path ; (53) and if God had pleased, he 
 had surely made you one people ; 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 
 
 See v. 52. Portions may be abrogated, and so cease to be of bind- 
 ing force to whom they are so abrogated, but all remains true. The 
 eternal truths of God as to his own nature and attributes, his moral 
 law, historical fact, &c, cannot be abrogated (see chap. ii. 105 note), 
 and therefore the Quran again points the way to its own refutation. 
 
 (52) See notes on chaps, ii. 75-78 ; iii. 77 ; iv. 44. 
 
 (53) One people, 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 Muhammad an religion." — Sale, Baidhdwi. 
 
 This passage seems to have been intended to reconcile all par- 
 ties to Islam, notwithstanding its differences when compared with 
 Judaism and Christianity. These were intended as a \pvA of faith. 
 But, in accordance with the teaching of the preceding verses, the 
 claim should have been that God had made them one people, possess- 
 ing the same religion and acknowledging the same divine messen- 
 gers, and that that wherein they differed was due to their oion sin and 
 unbelief, and not to God's will. The fact of irreconcilable differences 
 between the "people of the book" and himself seems to have forced 
 itself into the consciousness of the oracle of Islam, and made con- 
 sistency in the statement of prophetic claims and the facts of experi- 
 ence an impossibility. See also Arnold's Islam and Christianity, pp. 
 172 and 174. 
 
CHAP. V.] ( I3S ) [SIPARA VI. 
 
 which ye have disagreed. (54) Wherefore do thou, pro- 
 phet, judge between them according to that which God 
 hath revealed, and follow not their desires ; hut beware of 
 them, lest they cause thee to err from part of those pre- 
 cepts which God hath sent down unto thee ; and if they 
 turn back, know that God is pleased to punish them for 
 some of their crimes ; for a great number of men are 
 transgressors. (55) Do they therefore desire the judg- 
 ment of the time of ignorance ? but who is better than 
 God, to judge between people who reason aright ? 
 SULS - || (56) true believers, take not the Jews or Christians 
 
 li T2"' 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. (57) Thou shalt see those in whose hearts there 
 is an infirmity, to hasten unto them, saying, We fear lest 
 
 (54) Beware of these. " It is related that certain of the Jewish 
 priests came to Muhammad with a design to entrap him ; and hav- 
 ing 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 he referred to his decision, they 
 would helieve him ; but this Muhammad absolutely refused to 
 comply with." — Sale, Baidhdwi. 
 
 This story of the commentators looks very like the one given in 
 note on ver. 45. That the passage is a reply to some effort on the 
 part of the Jews to tempt Muhammad is clear enough. The follow- 
 ing verse points to some law abolishing the practices of the heathen 
 Arabs as the point of attack. The story of Baidhdwi in the note in 
 ver. 45, if true, would sufficiently explain the character of the Jewish 
 proposal. 
 
 (56) Take not Jews and Christians for your friends. See note on 
 chap. iii. 1 18. The statement that Jews and Christians " are friends 
 one of another" is another slip of the pen that recorded the history 
 of the Quran. The spirit of hatred and contempt inculcated here is 
 entirely inconsistent with the teaching of ver! 53. Yet this is the 
 spirit of Islam as it now is. Religious toleration in Muhammadan 
 countries is the toleration of contempt. 
 
 (57) We fear, d'C. "These were the words of Ibn Ubbai, who, 
 when Obadah Ibn al Samat publicly renounced the friendship of the 
 infidels, and professed that he took God and his Apostle for his 
 
SIPARA VI. J ( 139 ) [CHAP. V. 
 
 some adversity befall us ; but it is easy for God to give 
 victory, or a command from him, that they may repent of 
 that which they concealed in their minds. (58) 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 ? their works are become vain, and they 
 are of those who perish. (59) true believers, whoever 
 of you apostatiseth from his religion, God will certainly 
 bring other people to supply his place, whom he will love, 
 
 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." — Sale, Baidhdwi. 
 
 A command " to extirpate and banish the Jews, or to detect and 
 punish the hypocrites." — Sale. 
 
 Tins verse and the one following refer to the Jews of the tribes of 
 Nadhir and Quraidha. 
 
 (59) Whoever of you apostatiseth, &c. "This is one of those acci- 
 dents which it is pretended were foretold by the Quran long before 
 they came to pass. For in the latter days of Muhammad, and after 
 his death, considerable numbers of the Arabs quitted his religion 
 and returned to Paganism, Judaism, or Christianity. Al Baidhdwi 
 reckons them up in the following order: — 1. Three companies of 
 Banu Mudlaj, seduced by Dhu'lhamar al Aswad al Ansi, who set up 
 for a prophet in Yaman, and grew very powerful there. 2. Banu 
 Hunaifah, who followed the famous false prophet Musailama. 3. 
 Banu Assad, who acknowledged Tulaiha lbn Khuwailad, another 
 pretender to divine revelation, for their prophet. All these fell off 
 in Muhammad's lifetime. The following, except only the last, 
 apostatised in the reign of Abu Baqr. 4. Certain of the tribe of 
 Fizarah, headed by Uyaima lbn Husain. 5. Some of the tribe of 
 Ghatfan, whose leader was Qurrali lbn Salmah. 6. Banu Sulaim, 
 wdio followed al Fahjaah lbn Abd Yalil. 7. Banu Yarbii, whose 
 captain was Malik lbn Nuwairah lbn Qais. 8. Part of the tribe of 
 Tamin, the proselytes of Sajaj the daughter of al Mundlnir, who 
 gave herself out for a prophetess. 9. The tribe of Kindah, led by al 
 Ashath lbn Qais. 10. Banu Baqr lbn al Wayil in the province of 
 Bahrain, headed by al Hutam lbn Zaid. And n. Some of the 
 tribes of Ghassan, who, with their prince Jabalah lbn al Aysham, 
 renounced Muhammadanism in the time of Omar, and returned to 
 their former profession of Christianity. 
 
 " 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 Muhammad himself being 
 vouched for both opinions. Others, however, suppose them to be 
 two thousand of the tribe of al Nakha (who dwelt in Yaman), five 
 
CHAP. V.] ( 140 ) [SIPARA VI. 
 
 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. 
 (GO) 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. (61) And 
 whoso taketh God, and his apostle, and the believers for 
 his friends, they are the party of God, and they shall be 
 victorious. 
 K 13' || (62) 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 ; but fear God, if ye be true believers ; 
 (63) nor those who, when ye call to prayer, make a laugh- 
 ing-stock and a jest of it ; this they do because they are 
 people who do not understand. (64) Say, ye who have 
 received the scriptures, do ye reject us for any other reason 
 than because we believe in God, and that revelation which 
 
 thousand of those of Kindah and Bajilah, and three thousand of un- 
 known descent, who were present at the famous battle of Kadisia, 
 fought in the Khalifat of Omar, and which put an end to the Persian 
 empire." — Sale. 
 
 For an account of the pretenders who rose up against Muhammad 
 towards the end of his lifetime, see Muir's Life of Mahomet, vol. iv. 
 chap, xxxii. 
 
 (60) Stated times of prayer, d-c. See note, chap. ii. 42. 
 
 (62) Who makes . . . a jest of your religion, i.e., certain Jews 
 who mocked the Muslims when at prayer (Tafsir-i-Raufi). Bai- 
 dhawi gives the following story as translated by Sale : — " 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 Muhammad 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." 
 
 (64) The Jews and Christians are here again told that a profession 
 of Islam is consistent with their own Scriptures. The passage 
 belongs to a period before Muhammad had broken with Jews and 
 Christians. 
 
SIPARA VI.] ( 141 ) [CHAP. V. 
 
 hath been sent down unto us, and that which was for- 
 merly sent down, and for that the greater part of you are 
 transgressors ? (65) 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, and who worship Taghut, they are in 
 the worse condition, and err more widely from the straight- 
 ness of the path. (G6) 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. (67) Thou 
 shalt see many of them hastening unto iniquity and 
 malice, and to eat things forbidden ; and woe unto them 
 for what they have done. (68) Unless their doctors and 
 priests forbid them uttering wickedness and eating things 
 forbidden, woe unto them for what they shall have com- 
 mitted. (69) The Jews say, The hand of God is tied up. 
 Their hands shall be tied up, 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 Lord shall in- 
 crease 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 ; and they shall set 
 their minds to act corruptly in the earth, but God loveth 
 
 (65) Having changed . . . them into apes. See note on chap. 
 ii. 64. 
 
 (67) Things forbidden. See notes on ver. 4. 
 
 (69) The hand of God is tied up. "That is, he is become nig- 
 gardly and close-fisted. These were the words of Phineas, Ibn Azura 
 (another indecent expression of whom, almost to the same purpose, 
 is mentioned elsewhere), when the Jews were much impoverished by 
 a dearth which the commentators will have to be a judgment on 
 them for their rejecting of Muhammad ; and the other Jews who 
 heard him, instead of reproving him, expressed their approbation of 
 what he had said." — Sale, Baidhawi. 
 
 Their hands shall be tied up, i.e., they shall appear in the judg- 
 
CHAP. V.] ( 142 ) [SIPARA VI 
 
 not the corrupt doers. (70) 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 L0P1D, they shall 
 
 merit with their hands tied up to their necks. See Prelim. Disc, p. 
 144. 
 
 That which hath been sent clown, d-c. This statement is put in the 
 form of a prophecy, though the fulfilment had taken place years 
 before the oracle spake. There is, however, underlying this state- 
 ment, the prophetic claim of Muhammad still firmly maintained at 
 this late period of his life. This claim has not changed its form. 
 He still places himself in the catalogue of true prophets, and his 
 religion is still presented as the one only true religion, the rejection 
 of which by the Jews adds to their transgression, as did their rejec- 
 tion of Jesus. 
 
 God shall extinguish it, " Either by raising feuds and quarrels 
 among themselves, or by granting the victory to the Muslims. Al 
 Baidhawi adds, that on the Jews neglecting the true observance of 
 their law, corrupting their religion, God had 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 Muhammadans." — Sale. 
 
 (70) We will surely expiate their sins. The word translated expiate 
 is the same as that used above (ver. 49) and in chap. iii. 194 (see 
 notes). The meaning attached to it here is simply that of removal 
 or taking away. 
 
 And . . . which hath been, sent down, d-c. Sale fills in the ellipsis 
 by supplying the words, "the other scriptures." But this is hardly 
 correct. The expression here is certainly the same in import as that 
 of the preceding verse, where the Quran is undoubtedly meant. The 
 meaning, then, is that those Jews and Christians, who, while hold- 
 ing on to their own Scriptures, believe also in the Quran, shall be 
 blessed in both heaven and earth, "from above them and from 
 under their feet." The inference would therefore seem to follow that 
 every true Muslim must accept the Old and New Testament Scriptures, 
 along with the Quran, as the Word of God. The doctrine of abrogation 
 can have no force here, for this Sura was the last revealed, and there- 
 fore its requirements, while they may abrogate passages in the 
 earlier chapters, can by no means be abrogated. Of course, practi- 
 cally no Muslim does truly accept the former Scriptures along with 
 the Quran, nor indeed can he be blamed for failing to do the impos- 
 sible, but it is of great importance that he should know what he is 
 here required to do. There is no more manifest display of Muham- 
 mad's ignorance of the true teaching of the former Scriptures than 
 this ; no more violent contradiction of the plainest instincts of com- 
 mon sense. 
 
SIPARA VI.] ( 143 ) [CHAP. V. 
 
 surely eat of good things both from above them and from 
 under their feet. Among them there are people who act 
 uprightly ; but how evil is that which many of them do 
 work ! 
 
 || (71) apostle, publish the whole of that which hath -ti it 
 been sent down unto thee from thy Lokd ; for if thou do 
 not, thou dost not in effect publish any part thereof : and 
 God will defend thee against wicked men ; for God direct- 
 eth not the unbelieving people. (72) Say, 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 
 
 (71) Publish the whole, &c. " That is, if they do not complete the 
 publication of all thy revelations without exception, thou dost not 
 answer the end for which they were revealed ; because the conceal- 
 ing of any part renders the system of religion which God has thought 
 fit to publish to mankind by thy ministry lame and imperfect." — 
 Sale,, Baidhdwi. 
 
 This is another mark indicating that this chapter was the last of 
 the revelations of the Quran. 
 
 God will defend thee. "Until this verse was revealed, Muhammad 
 entertained a guard of armed men for his security ; but on receiving 
 this assurance of God's protection, he immediately dismissed them." 
 — Sale, Baidhdwi. 
 
 (72) This verse, by implication, condemns the practices of every 
 Muslim. See notes on vers. 69 and 70. The purpose of the revela- 
 tion was, however, to persuade the Jews and Christians to embrace 
 Islam. To quote this passage in proof of Muhammad's sincerity is 
 therefore really a begging of the question. Can his apologists show 
 us a single passage requiring Arab or Gentile Muslims to believe the 
 Scriptures of the Old and New Testament in addition to the Quran, 
 as' necessary to salvation 1 So far as I know, such requirement is 
 purely, but, as we admit, justly, inferential, nevertheless there is no 
 reason to believe Muhammad intended any such inference to be 
 drawn. His great object was to maintain his prophetic claim, and 
 if possible to win over to his side the Jews, Christians, and Sabians. 
 In his anxiety to accomplish this, he made statements, like that of 
 the passage under consideration, which implied more than he in- 
 tended to teach. Certainly the universal faith of Muslims for thir- 
 teen centuries shows what Muhammad's real teaching was. None 
 such have ever felt bound to believe the doctrines of the Jewish and 
 Christian Scriptures, except in the sense that all such are conserved 
 by the Quran and to be found in it. The statement, twice repeated, 
 that " that which hath been sent down unto thee from thy Lord will 
 surely increase the transgression aud infidelity of many of them," 
 
CHAP. V.] ' ( 144 ) [SIPARA VI. 
 
 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. (73) Verily, they who believe, and those who 
 Judaise, and the Sabians, and the Christians, whoever of 
 the in belie veth in God and the last day, and doth that 
 which is right, there shall come no fear on them, neither 
 shall they be grieved. (74) 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 : (75) And 
 they imagined that there should be no punishment for 
 those crimes, and they became blind, and deaf. Then was 
 God turned unto them; afterwards many of them again 
 became blind and deaf; but God saw what they did. 
 (76) They are surely infidels who say, Verily God is 
 Christ the Son of Mary ; since Christ said, 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. (77) They 
 are certainly infidels who say, God is the third of three ; 
 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. (78) Will 
 
 creates in the mind of the thoughtful reader a conviction that Mu- 
 hammad knew something at least of the irreconcilable differences be- 
 tween the doctrines of the Quran and those of the Bible, and that there- 
 fore the Jews and Christians would not believe in him or his Quran. 
 
 (73) See note on chap. ii. 61. 
 
 (74) They accused . . . of imposture. Chap. iii. 1 85, note. 
 
 (75) Because blind and deaf. " Shutting their eyes and ears 
 against conviction and the remonstrances of the law, as when they 
 worshipped the calf." — Sale. 
 
 (76) See notes on ver. 19 above. The teaching of Jesus, according 
 to this verse, was identical with that of Muhammad. 
 
 (77) God . . . the third of three. See notes on chap. iv. 169. The 
 Tafsir-i-Raufi says the Marcusians believed in the Trinity of God, 
 Mary, and Jesus, but in this the communicator is mistaken. 
 
SIPARA VI.] ( 145 ) [CHAP. V. 
 
 they not therefore be turned unto God and ask pardon of 
 him, since God is gracious and merciful ? (79) Christ the 
 son of Mary is no more than an apostle ; other apostles have 
 preceded him ; and his mother was a woman of veracity : 
 they both ate food. Behold, how we declare unto them 
 the signs of God's unity ; and then behold how they turn 
 aside from the truth. (80) Say unto them, Will ye wor- 
 ship, besides God, that which can cause you neither harm 
 nor profit ? God is he who heareth and seeth. (81) Say, 
 ye who have received the scriptures, exceed not the just 
 bounds in your religion 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. 
 
 || (82) Those among the children of Israel who believed It 
 not were cursed by the tongue of David, and of Jesus the 
 son of Mary. This befell them because they were rebel- 
 lious and transgressed : they forbade not one another the 
 wickedness which they committed ; and woe unto them for 
 what they committed. (83) 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, for that 
 God is incensed against them, and they shall remain in 
 torment for ever. (84) But if they had believed in God 
 
 (79) Compare chap. iii. 39. 
 
 A woman of veracity, i.e., " never pretending to partake of the 
 divine nature, or to be the mother of God." — Sale, Jaldluddin. 
 Compare note on chap. iv. 169. 
 
 (81) Exceed not, &c. See chap. iv. note 169. 
 
 Who have . . . erred. " Their prelates and predecessors, who erred 
 in ascribing divinity to Christ before the mission of Muhammad." — 
 Sale, Baidhdwi. 
 
 (82) Cursed . . . by Jesus. See note, chap. ii. 64. The curse said 
 to have been pronounced by Jesus against the Jews probably has 
 reference to his prophetic denunciations and warnings in general, 
 especially his prophecy concerning the destruction of Jerusalem and 
 the fall of the Jewish nationality. The woes of this passage may 
 have been suggested by the woes of our Lord against the Scribes, 
 Pharisees, and hypocrites. 
 
 (83) What their souls have sent before them. See chap. ii. 94. 
 VOL. II. K 
 
 1 
 
Seventh 
 
 SiPARA. 
 
 CHAP. V.] ( 146 ) [SIPAPA VII. 
 
 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. (85) Thou shalt surely find the 
 most violent of all men in enmity against the true be- 
 lievers 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. 
 
 || (86) And when they hear that which hath been sent 
 down to the apostle read unto them, thou shalt see their 
 
 (85) This revelation must be relegated to a period earlier than is 
 usually assigned to the verses of this chapter. The bitter enmity 
 attributed to the Jews points to a period succeeding a.h. 3, while 
 the friendly feeling shown towards Christians points to a time pre- 
 ceding A.H. 8, for in a.h. 9 Muhammad contemptuously cast aside 
 both Jews and Christians. The mention of "the Jews and the 
 idolaters" together may refer to a period near to the end of a.h. 4 or 
 the beginning of a.h. 5, when the Jews, owing to the expulsion of 
 the Bani Nadhir, began to show their readiness to help the Quraish 
 against the common enemy. 
 
 The kindliness attributed to the Christians, who are here said to 
 call themselves Kazarenes, was due (1) to the friendly treatment 
 Muhammad had received at their hands during his journeys to 
 Syria in the early years of his life, and (2) to the kindness shown by 
 the African Najashi towards the Muslim exiles from Makkah. 
 
 Priests and monks. The original words are qissisina wa ruhbanan. 
 They are translated by Abdul Qadir well-read and worshippers j in 
 the Persian translation, wise and sitters-in-a-comer (Dervishes). All 
 English translators follow Geiger, who derives both words from 
 Syriac terms, and ascribes to them the meaning of the' text. 
 
 The principles of forbearance and love, inculcated by the Lord 
 Jesus, and still manifested in some degree by the corrupt Churches 
 of Muhammad's time, had impressed his mind favourably. It is 
 probable that his admiration was due especially to the fact that they 
 offered little or no opposition to his prophetic claims. Some of them 
 seem to have become Muslims (see next verse). On the story of 
 Muhammad's intercourse with the monk Sergius or Bahaira, see 
 chap. x. 17, note. 
 
 (8(i) When the]/ hear, dx. The following stories, invented by the 
 Muslims to illustrate this passage, are related by Sale on the authority 
 of Baidhawi and Abulfida : — " The persons directly intended in this 
 passage were either Ash ama, king of Ethiopia, and several bishops and 
 priests, who, being assembled for that purpose, heard Jaafar Ibn Abi 
 
SIPARA VII.] ( 147 ) [CHAP. V. 
 
 eyes overflow with tears because of the truth which they 
 perceive therein, saying, Lord, we believe ; write us 
 down therefore with those who bear witness to the truth. 
 (87) 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 ? (88) Therefore hath God re- 
 warded 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 
 he the companions of hell. 
 
 || (89) true believers, forbid not the good things which ±1 ^ * 
 
 Ttilib, who fled to that country in the first flight, read the 29th and 
 30th, and afterwards the 18th and 19th chapters of the Quran ; 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 jjroselyte to 
 Muhammadanism : or else thirty, or as others say seventy, persons 
 sent ambassadors to Muharumad 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 them- 
 selves Muslims." 
 
 The point of this revelation is that Christians hearing the Quran 
 at once recognised it as the word of God, and that its teachings were 
 in perfect accord with those of Jesus, and that they were thereby 
 persuaded to accept Islam. The tears shed were those of joy. 
 
 This passage therefore implies that these converts had the Chris- 
 tian Scriptures in their possession, that they were acquainted with 
 their teaching, and that they, by comparing them with the Quran, 
 at once recognised Muhammad as the prophet of God The copies 
 of their Scriptures were genuine, and if, as Muslims assert, the true 
 gospel be no longer in existence, we may fairly ask why Muslims 
 allowed them to become corrupt, seeing they had equal responsibility 
 in the preserving of them 1 and further, we may challenge them to 
 prove that the copies in possession of the early converts of Islam and 
 their Christian contemporaries ever were corrupted. 
 
 (89) Forbid not the good things. " These words were revealed 
 when certain of Muhammad's companions agreed to oblige them- 
 selves 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." 
 — Sale, Jaldludd'm. 
 
CHAP. V.] ( 148 ) [SIPARA VII. 
 
 God hath allowed you ; but transgress not, for God loveth 
 not the transgressors. (90) And eat of what God hath 
 given you for food, that which is lawful and good : and 
 fear God, in whom ye believe. (91) God will not punish 
 you for an inconsiderate word in your oaths ; 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 ; 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. 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. (92) true believers, surely wine, and lots, and 
 images, and divining arrows are an abomination of the 
 work of Satan ; therefore avoid them that ye may prosper. 
 (93) Satan seeketh to sow dissension and hatred among 
 you by means of wine and lots, and to divert you from 
 
 However, in ver. 85, these priests and monks are the special objects 
 of Muhammad's praise. The passage, according to Abdul Qadir and 
 the Tafdr-i-Bav.fi, has a general reference, and teaches that there is 
 110 merit in works of supererogation. 
 
 (91) An inconsiderate word. See note on chap. ii. 225. Perjury, 
 according to the Imams Azim and Shafa'i, is swearing deliberately 
 to that which is at the time thought to be false by the person swear- 
 ing. They therefore classify all thoughtless oaths used in conversa- 
 tion or mistakes made under oath under the head of " inconsiderate 
 words." The passage so understood contradicts the doctrine of Jesus. 
 
 Inadvertently. This word should not have been introduced by 
 the translator. The inadvertent oaths require no expiation. On 
 the word expiation see chap. iii. 194. 
 
 (92) See notes on chap. ii. 218 and chap. iv. 42. 
 
 (93) Satan seeketh to sow dissension, dec. We here learn the real 
 reason for prohibiting the practices of gambling and drinking — a 
 reason, utilitarian though it be, yet sufficient. This law of Islam, 
 considered by itself, reflects great glory on Muhammad and his 
 religion ; yet, regarded as a part of the whole system of Islam, it 
 appears to great disadvantage. It is seen to be a purely political 
 measure, based on no solid groundwork of moral principle, and in- 
 consistent with much that is permitted by Islam. The same prin- 
 ciple of utility would have led to the distinct prohibition of all 
 intoxicating drugs and of polygamy. 
 
SIPARA VII.] ( 149 ) [CHAP. V. 
 
 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. (94) 
 
 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; for God loveth those who do 
 
 good. 
 
 "D 1 3 
 
 || (95) true believers, God will surely prove you in K "3"' 
 offering you plenty of game, which ye may take with your 
 hands or your lances, that God may know who feareth 
 him in secret ; but whoever transgresseth after this shall 
 suffer a grievous punishment. (96) true believers, kill 
 no game while ye are on pilgrimage ; whosoever among 
 
 The duty of our apostle, die. See Prelim. Disc, p. 83. This pas- 
 sage looks very like a fragment of a Makkan chapter. 
 
 (94) If they fear, <&c. " 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." — Sale, Baidkdwi. 
 
 (95) God will prove you. " This temptation or trial was at al 
 Hudaibiya, where Muhammad's men, who had attended him thither 
 with an intent to perform a pilgrimage to the Kaabah, and had 
 initiated themselves with the usual rights, were surrounded by so 
 great a number of birds and beasts, that they impeded their march ; 
 from 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." — Sale, Baidhdwi, Jaldluddin. 
 
 (96) On pilgrimage, i.e., while ye are muhrims. Muhrims are 
 those Muslims who have put on the ihrdm or peculiar dress donned 
 on entering the sacred precincts of Makkah to indicate that they are 
 now on the way to the sacred Kaabah. The law forbidding hunting 
 was established in accordance with the peaceful character of the 
 sacred places within the boundaries called Haram. Certain hurtful 
 animals might be killed, but this was also in accord with the law 
 which permitted Muslims to fight infidels within the sacred months, 
 provided they did so in self-defence. See chap. ii. 210. 
 
 Domestic animals. " That is, he shall bring an offering to the 
 temple of Makkah, 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 
 
CHAP. V.] ( 150 ) [SIPARA VII. 
 
 you shall kill any designedly shall restore the like of 
 what he shall have killed in domestic animals, according 
 to the determination of two just persons among you, to be 
 brought as an offering to the Kaabah ; 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. (97) It is lawful for you to fish in the 
 sea, 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 pil- 
 grimage ; therefore fear God, before whom ye shall be 
 assembled at the last clay. (98) God hath appointed the 
 Kaabah, the holy house, an establishment for mankind ; 
 
 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 be 
 could not afford that, to fast a proportionable number of days." — 
 Sale, Jaldluddin, Abdul Qddir. 
 
 That ye may taste, dkc. We see here again the idea attached to 
 atonement in the Quran. It is not to free from condemnation by 
 vicarious suffering, but is in its nature a -punishment, and intended 
 as a warning to transgressors. 
 
 (97) Lawful . . . to fish. This law has reference to pilgrimage, 
 though of general application. The commentators understand fish, 
 found in all bodies of water, whether fountains, rivulets, rivers, or 
 ponds, and lakes, as well as the sea. They differ in applying the 
 law to amphibious creatures. 
 
 Unlawful . . . to hunt, i.e., during pilgrimage, after the Hiram has 
 once been put on. See notes on 95. 
 
 (98) The Kaabah. See notes on chap. ii. 125 and 189. 
 
 An establishment, i.e., "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." — Sale, Jaldluddin. 
 
 Sacred month. " Baidhawi understands this to be the month of 
 Dhu'l Hajja, wherein the ceremonies of the pilgrimage are performed ; 
 but Jaldluddin supposes all the four sacred months are here in- 
 tended. See Prelim. Disc, sect, vii." — Sale. 
 
 Ornaments. See note on ver. 3. 
 
 That ye might Jcnoiv, &c. How the observance of the rites of 
 pilgrimage can convince any one of God's omniscience is enough to 
 puzzle the clearest-headed Muslim. 
 
SIPARA VII.] ( I51 ) [CHAP. V. 
 
 and hath ordained the sacred month, and the offering, and 
 the ornaments hung thereon. This hath he d,one 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. (99) The duty of our apostle is to 
 preach only ; and God knoweth that which ye discover, 
 and that which ye conceal. (100) Say, Evil and good 
 shall not be equally esteemed of, though the abundance 
 of evil pleaseth thee ; therefore fear God, ye of under- 
 standing, that ye may be happy. 
 
 || (101) true believers, inquire not concerning things K 
 which, if they be declared unto you, may give you pain ; 
 but if ye ask concerning them when the Quran is sent 
 down, they will be declared unto you : God pardoneth you 
 as to these matters ; for God is ready to forgive, and 
 gracious. (102) People who have been before you for- 
 merly inquired concerning them ; and afterwards dis- 
 believed therein. God hath not ordained anything con- 
 cerning Bahaira, nor Sai'ba, nor Wasila, nor Hami ; but the 
 
 (99) The ditty of our apostle. See note on ver. 93. 
 
 (101) Inquire not, due. " 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 Baidhawi 
 says, that when the pilgrimage was first commanded, Suraka Ibn 
 Malik asked Muhammad 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." — Sale. 
 
 (102) Bahaira . . . Ildmi. " 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 (Prelim. Disc, p. 199). 
 Which superstitions are here declared to be no ordinances of God, 
 but the inventions of foolish men." — Sale. 
 
 3 4. 
 4 " 
 
CHAP. V.] ( 152 ) [SIPARA VII. 
 
 unbelievers have invented a lie against God : and the 
 greater part of them do not understand. (103) 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 ? (104) true believers, take 
 care of your souls ! He who erreth shall not hurt you 
 while ye are rightly directed : unto God shall ye all return, 
 and he will tell you that which ye have done. (105) 
 true believers, let witnesses be taken between you, when 
 death approaches any of you, at the time of making the 
 
 A camel devoted to an idol had its ears slit, and was called Ba- 
 haira. Any animal devoted to an idol and let run loose to roam 
 whither it pleased was called Sdiba, It was unlawful to kill or eat 
 any animal thus consecrated. If a man should devote the offspring 
 of his animals yet unborn, saying, "If a male is born I will sacrifice 
 it to an idol, and if a female I will keep it," and the result should be 
 the birth of twins, one a male and the other a female, he would in that 
 case keep the male alive as sacred to the idol ; such an animal was 
 called wasila. A camel that had been the mother of ten camels fit 
 to carry a rider or a burden was allowed to roam at liberty in any 
 pasture, and was called Hdmi (Tafslr-i- Rav.fi and Abdul Qadir). 
 This account differs somewhat from Iiodwell's. See his note in loco. 
 
 (10.3) That religion, d-c. This is a very common reply on the part 
 of idolaters even in these days. But for the sword of Islam the 
 Arabs would no doubt have remained in the religion of their fathers 
 for many years after the death of the Makkan preacher. 
 
 (104) See note on chap. iii. 118. 
 
 (105) Let witnesses be taken, d-c. Sale gives the following story, 
 on the authority of Baidhawi, as the occasion of the revelations in 
 this and the following verse : — " The occasion of the_ preceding pas- 
 sage is said to have been this. Tamin al Dari and Addi Ibn Yazid, 
 both Christians, took a journey into Syria to trade, in company with 
 Budhail, the freedman of Amru Ibn al Aas, who was a Muslim. 
 When they came to Damascus, Budhail 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 Budhail's writing, demanded the 
 vessel of silver of them, but they denied it ; and the affair being 
 brought before Muhammad, these words, viz., O true believers, take 
 witnesses, &c, were revealed, and he ordered them to be sworn at the 
 
SIPARA VII.] ( 153 ) [CHAP. V. 
 
 testament; let there be two witnesses, just men, from among 
 you; or two others of a different tribe or faith from your- 
 selves, if ye be journeying in the earth, and the accident 
 of death befall you. Ye shall shut them both up after 
 the afternoon prayer, and they shall swear by God, if ye 
 doubt them, and they shall say, We will not sell our evi- 
 dence 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. (106) But if it appear that both have been 
 guilty of iniquity, two others shall stand up in their place, 
 
 pulpit in the mosque, just as afternoon prayer "was over, and on their 
 making oath that they knew nothing of the plate demanded, dis- 
 missed them. But afterwards, the vessel being found in their hands, 
 the Sahmites, suspecting it was Budhail'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 Muhammad, to 
 whom these words, And if it appear, &c, were revealed ; and there- 
 upon Amru Ibn al Aas and al Mutallib Ibn Abi Rafaa, both of the 
 tribe of Sahm, stood up, and were sworn against them ; and judgment 
 was given accordingly." 
 
 Two others. Two different parties may be referred to here, and 
 hence the difference of interpretation, indicated by italics in the text. 
 Those who hold that the witnesses must be Muslims understand the 
 two others to mean two Muslims of different family or tribe. Others, 
 holding that the witnesses intended here may belong to any religion, 
 still practically agree with the principle that only Muslims should be 
 witnesses, inasmuch as they regard this portion of the verse as being 
 abrogated. The former view is certainly the correct one. 
 
 The stories of the commentators show that Muhammad actually 
 decided the two Christians to be guilty of a breach of trust on the 
 adverse testimony of two Muslims. While this is entirely in accord 
 with the spirit of Islam, it does not commend the justice of the Law- 
 giver. It may, however, be seriously doubted whether the story of 
 the commentators is anything more than a fabrication. Their being 
 brought out during the afternoon prayer, the oath prescribed, and 
 the purport of ver. 107, all indicate that the law has nothing to 
 do with Christians whatever. 
 
 The afternoon prayer, i.e., Asar, "because," says Sale, on the 
 authority of Baidhawi, "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." 
 
CHAP. V.] ( 154 ) [SIPARA VII. 
 
 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. (107) 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. 
 li 5" || (108) On a certain day shall God assemble the 
 
 apostles, and shall say unto them, What answer was re- 
 turned you when ye 2 jrcac ^ lc d un ^° ^ ie 2 JC0 1^ C t° whom ye 
 were sent ? They shall answer, We have no knowledge, 
 but thou art the knower of secrets. (109) When God 
 shall say, Jesus son of Mary, remember my favour 
 towards thee, and towards thy mother ; when I strength- 
 ened thee with the holy spirit, that thou shouldst speak 
 unto men in the cradle, and when thou wast grown up ; 
 (110) and when I taught thee the scripture, and wisdom, 
 and the law, and the gospel : and when thou didst create 
 
 (107) This verse shows the purpose for which the law of witnesses 
 was given, viz., to deter from corrupt practices by the knowledge 
 that a solemn oath might be called for, and that even perjured per- 
 sons might be confronted by the oaths of the witnesses and thereby 
 be condemned. Tico witnesses were necessary. Compare with Deut. 
 xix. 15. 
 
 (108) On a certain day, i.e., on the judgment-day. 
 
 Thou art the knower. That is, we are ignorant whether our prose- 
 lytes were sincere, or whether they apostatised 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. — Sale. , 
 
 This passage contradicts the idea that the prophets will intercede 
 for their followers on the judgment-day. 
 
 (109) The Holy Spirit. See note on chap. ii. 86. 
 tipeak . . . in the cradle. See notes on chap. iii. 46. 
 
 (110) The gospel. Muslims believe the New Testament Scriptures 
 (Injil) were sent down to Jesus just as the Quran was given to 
 Muhammad. Christ is here represented as having been taught of 
 God as Muhammad was. Muhammad is the type of all apostles. 
 
 The figure of a bird. See note on chap. iii. 48. 
 
 Blind . . . leper . . . dead from their graves. Three classes of mir- 
 
SIPARA VII.] ( 155 ) [CHAP. V. 
 
 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 ; 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, when thou hadst come unto them with evident 
 miracles, and such of them as believed not said, This is 
 nothing but manifest sorcery. (Ill) And when I com- 
 manded 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. (112) 
 Remember when the apostles said, Jesus son of Mary, is 
 thy Lokd able to cause a table to descend unto us from 
 heaven ? He answered, Fear God, if ye be true believers. 
 
 acles referred to here, all of which testified to the divinity Muhammad 
 is here so careful to deny. The constant use of the phrase " By my per- 
 mission " seems to indicate clearly one of two things : either a deli- 
 berate effort to combat the Christian doctrine of the divinity of 
 Christ, or to apologise for the absence of similar miracles in his own 
 case. Of the two, the first is most probable, for at this late day there 
 was no occasion to vindicate his own apostleship from charges of this 
 kind. The signs of the Quran and the successes of Islam were now 
 considered sufficient proof of his apostleship. 
 
 From killing thee. See notes on chap. iii. 53, 55, and iv. 156. 
 
 Sorcery. See Sale's note on chap. iii. 48, and Rodwell in loco. 
 
 (111) Apostles. In Arabic Al haivdriln, a word descriptive of the 
 chosen followers of Jesus. It does not convey any idea of apostle- 
 ship in the ordinary sense of the word. If derived from the Ethio- 
 pic hawyra (Rodwell), the etymological meaning would indicate one 
 sent ; but if derived irom hur, it would mean friends or helpers, and 
 so correspond with the idea of the Ansdr, or helpers of Muhammad. 
 
 We are resigned, i.e., we are Muslims. Such expressions show 
 that Muhammad regarded his followers as identified with the true 
 followers of all other prophets. 
 
 (112) A table. This word supplies the title of this chapter. It is 
 thought to allude to the Table of the Lord or Christ's Last Supper. 
 It might as well allude to the miracles of loaves and fishes given in 
 Matt. xiv. and xv. A similar inquiry is attributed to the children 
 of Israel, Ps. lxxviii. 19. The passage is far from being confir- 
 matory of the former Scriptures, if the following opinions of the com- 
 mentators indicate anything of what Muhammad believed on this 
 subject : — " This miracle is thus related by the commentators. Jesus 
 having, at the request of his followers, asked it of God, a red table 
 
CHAP. V.] ( 156 ) [SIPARA VII. 
 
 (113) 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. (114) Jesus the son of Mary said, God our 
 Lord, cause a table to descend unto us from heaven, that 
 the day of its descent may become a festival day 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 
 
 immediately descended in their sight between two clouds, and was 
 set before them : whereupon he rose up, and having made the ablu- 
 tion, 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 where- 
 in 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 one 
 thousand three hundred men and women, all afflicted with bodily 
 infirmities or poverty, ate of the-e 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 that all 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 Muhammadan 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 Quran 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. Several other fabulous circumstances are also told, which are 
 scarce worth transcribing." — Sale, Baidhdivi, Thaldbi. 
 
 (114) A festival clay. This expression seems to point to the 
 Eucharist as the subject of this passage. It may, however, rather 
 refer to the love-feasts of the early Christians, which were observed 
 every Sunday. 
 
SIPARA VII.] ( 1:7 ) [CHAP. V. 
 
 the best provider. (115) God said, Verily I will cause it 
 to descend unto you ; but whoever among you shall dis- 
 believe hereafter, I will surely punish him with a punish- 
 ment wherewith I will not punish any other creature. 
 
 || (116) And when God shall say unto Jesus at the last ruba. 
 day, Jesus son of Mary, hast thou said unto men, Take p ij. 
 me and my mother for two gods beside God ? he shall 6 
 answer, Praise be unto thee ! it is not for me to say that 
 which I ought not ; if I had said so, thou wouldst 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. 
 (117) 1 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 stayed among them ; but since thou hast taken me to 
 thyself, thou hast been the watcher over them ; for thou 
 art witness of all things. (118) If thou punish them, 
 they are surely thy servants ; and if thou forgive them, 
 thou art mighty and wise. (119) 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 
 
 (116) Two gods beside God. See notes on chap. iv. 169, and v. yj. 
 Muir says, " So far as I can judge from the Goran, Mahomet's know- 
 ledge of Christianity was derived from the Orthodox party, who 
 styled Mary ' Mother of God.' He may have heard of the Nesto- 
 rian heresy, and it is possibly referred to among the ' sects ' into 
 which Jews and Christians are said in the Coran to be divided ; but, 
 had he ever obtained a closer acquaintance with the Nestorian 
 doctrine, at least in the earlier part of his career, it would (accord- 
 ing to the analogy of his practice with respect to other subjects) have 
 been more definitely mentioned in his revelation. The truth, how- 
 ever, is, that Mahomet's acquaintance with Christianity was at the 
 best singularly dim and meagre." — Life of Mahomet, vol. ii. p. 19, 
 note. 
 
 i" know not what is in thee. This passage expressly contradicts the 
 teaching of Jesus in John x. 15. 
 
 (117) My Lord and your Lord. The strained effort of Muhammad 
 to refute the doctrine of Christ's divinity is here manifest. See 
 note on ver. 1 10. 
 
 Since thou hast talcen me, cOc, " or since thou hast caused me to 
 
CHAP. V.] ( 158 ) [SIPARA VII. 
 
 in them, and they have been well pleased in him. This 
 shall be great felicity. (120) Unto God belong eth the 
 kingdom of heaven and of earth, and of whatever therein 
 is ; and he is almighty. 
 
 die ; but as it is a dispute among the Muharnmadans whether Christ 
 actually died or not before his assumption, and the original may be 
 translated either way, I have chosen the former expression, which 
 leaves the matter undecided." — Sale. 
 
 See notes on chap. iii. 54, and chap. iv. 156. 
 
 (120) Thus the Quran ends as it begins, with a declaration ot the 
 sovereignty of God — the cardinal doctrine of Islam. 
 
INTROD.] ( 159 ) [CHAP. VI. 
 
 CHAPTEE VI. 
 
 ENTITLED SURAT AL ANAM (CATTLE). 
 
 Revealed at Makkah. 
 
 INTRODUCTION. 
 
 This chapter owes its title to the frequent mention of certain cattle 
 in connection with the idolatrous rites of the people of Makkah. It 
 relates to the controversy of Muhammad with the inhabitants of his 
 native city during the period immediately preceding his flight to 
 Madina. This is evident from the tone of the revelations. Every- 
 where the Quraish are spoken of as hopelessly infidel, as given over 
 to unbelief, abandoned of God, and doomed to perdition. Having 
 rejected the signs of the Quran, they will not hear though an angel 
 were to speak audibly to them, though a written book were to de- 
 scend to them from heaven, or though the Prophet were to ascend 
 into the heavens or delve into the earth to bring them a sign to their 
 own liking. 
 
 Other passages contain commands addressed to the Prophet to 
 withdraw from the idolaters and to have no fellowship with them. 
 From all this it is clear that Muhammad had matured his plan of 
 leaving Makkah and of retiring to Madina. 
 
 Probable Date of the Revelations. 
 
 From what has been said above, and relying especially upon the 
 command of ver. 106, to retire from the idolaters, which all authori- 
 ties agree in referring to the Hijra, we may fairly conclude that most 
 of the revelations of this chapter were rehearsed in public for the 
 first time during the year immediately preceding that event. There 
 are, however, a few verses which belong to the number of Madina 
 revelations. These are vers. 92-94 and 1 51-153. Noeldeke thinks 
 the latter three are referred to Madina without good reason. The 
 requirements of ver. 152 certainly fit in best with the circum- 
 
CHAP. VI.] 
 
 ( 160 ) 
 
 [iNTROD. 
 
 stances of Islam after the Hijra. Tlieir date may be considered as 
 doubtful. This is, in our opinion, true also of vers. 118-121, 145, 
 146, and 159-165. The command to abstain from certain kinds of 
 meat is said, on the authority of tradition, to have been delivered 
 after the Night Journey, and might therefore have been delivered 
 before the Hijra. But the requirements of the law of permitted and 
 forbidden meats are so certainly an imitation of the Jewish law on 
 the same subject, as to lead us to think that all passages referring to 
 this law of Islam belong to Madina though found in chapters be- 
 longing to Makkah. As Muir has already pointed out, the habit 
 was formed soon after the Hijra "of throwing into a former Sura 
 newly-revealed passages connected with its subject." * Wherefore 
 many passages like these, relating to rites borrowed from the Jews, 
 may belong to Madina, though recited in a Makkan chapter. 
 
 Principal Subjects. 
 
 Praise to the Almighty and Omniscient Creator . 
 
 The wilful unbelief of the Makkah infidels . 
 
 They are threatened with the divine judgment 
 
 The people of Makkah hopelessly unbelieving 
 
 Why angels were not sent to the infidels 
 
 Those who rejected the former prophets were punished 
 
 Why the true God should be served 
 
 God the witness between Muhammad and the infidels 
 
 The Jews recognise Muhammad as a prophet 
 
 Idolaters on the judgment-day — their condition . 
 
 Scoffing idolaters rebuked and threatened . 
 
 The condition of believers and unbelievers after death 
 
 Unbelievers make God a liar 
 
 God's word and purposes unchangeable 
 
 Miracles of no avail to convince infidels 
 
 God will raise the dead to life .... 
 
 Why God did not grant the signs asked by unbelievers 
 
 Animals and birds to be brought into judgment . 
 
 Infidels are deaf and dumb ..... 
 
 Idolaters will call upon God in their distress 
 
 Adversity and prosperity alike unmeaning to infidels 
 
 God is the only helper in trouble .... 
 
 Unbelievers, if impenitent, sure to perish 
 
 Muhammad unacquainted with the secrets of God 
 
 There shall be no intercessor on the judgment-day 
 
 VERSES 
 
 i-3 
 
 4,5 
 6 
 
 7 
 
 8,9 
 
 10, 11 
 
 12-18 
 
 19 
 
 20 
 
 21-23 
 
 24-29 
 
 30,31 
 
 32,33 
 
 33 
 
 34 
 
 35 
 
 36 
 
 37 
 
 33 
 
 39,4o 
 
 41-44 
 
 45 
 46-48 
 
 49 
 5o 
 
 Life of Mahomet, vol. ii. p. 26S, note. 
 
INTROD.] 
 
 ( 161 ) 
 
 [CHAP. VI. 
 
 The motives of professing Muslims not to be judged 
 
 Muhammad declines the proposals of idolaters . 
 
 God the Omniscient and Sovereign Ruler 
 
 God the Almighty Deliverer .... 
 
 Muhammad charged with imposture 
 
 Unbelievers will certainly be punished 
 
 Mockers to be avoided by Muslims . 
 
 The punishment of idolaters certain and dreadful 
 
 Muslims commanded to ohey God only 
 
 Abraham's testimony against idolatry 
 
 The prophets who succeeded Abraham 
 
 The unbelieving Jews (of Madina) rebuked 
 
 The Quran confirms the former Scriptures 
 
 The fate of those who forge Scriptures 
 
 Idolaters deserted by their gods on the judgment-da 
 
 The God of nature the true God 
 
 God has no offspring ..... 
 
 God's favour in sending the Quran . 
 
 The command to retire from Makkah 
 
 Muhammad not permitted to work miracles 
 
 The people of Makkah given over to unbelief . 
 
 Muhammad the prophet of God 
 
 The direction of Muslims and idolaters contrasted 
 
 Law of permitted and forbidden meats 
 
 The righteous and unbelievers compared . 
 
 Wicked leaders of the people — conduct and punishment 
 
 The blessedness of the faithful .... 
 
 God's threatenings against unbelieving men and genu 
 
 God always warns men before punishing idolatry 
 
 Rewards and punishments shall be according to works 
 
 The punishment of unbelievers certain 
 
 The idolaters of Makkah rebuked 
 
 Evil customs of the Quraish exposed 
 
 The idolaters of Makkah threatened . 
 
 The fruit of trees to be eaten .... 
 
 Controversy between the Quraish and Muhammad 
 
 cerning forbidden meats referred to . 
 The law concerning forbidden meats rehearsed 
 The Jewish law of forbidden meats . 
 God will punish those who accuse the prophets of impos 
 
 ture 
 
 The idolaters of Makkah are reprobate 
 Their testimony unworthy of credit . 
 VOL. II. 
 
 51-54 
 55-57 
 58-61 
 62-64 
 
 65 
 66 
 67-69 
 70,71 
 71-74 
 75-84 
 85-91 
 92 
 
 93 
 
 94 
 
 95 
 
 96-100 
 
 101-103 
 
 104, 105 
 
 106-108 
 
 109 
 110-113 
 
 114 
 114-117 
 1 1 8-1 2 1 
 
 122 
 122-125 
 126, 127 
 128-130 
 
 131 
 132, 133 
 
 134 
 135, 136 
 137-139 
 
 140 
 
 141 
 
 142-144 
 
 145 
 146 
 
 147 
 
 148, 149 
 
 150 
 
CHAP. VI.] 
 
 ( 162 ) 
 
 [SI PAR A VII. 
 
 Forbidden things rehearsed .... 
 
 The Quran attests the teaching of Moses and Jesus 
 The fate of the wicked on the judgment-day 
 Sectaries reproved ...... 
 
 The reward of the righteous and wicked compared 
 
 Islam the true religion 
 
 Muhammad's self-consecration to God 
 The idolaters exhorted to believe in God . 
 
 VERSES 
 I5I-I53 
 154-157 
 158 
 
 159 
 l60 
 
 l6l, l62 
 163 
 
 I64, l6S 
 
 i\) T" 
 
 IN THE NAME OF THE MOST MERCIFUL GOD. 
 
 || (1) 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 equa- 
 lise other gods with him. (2) It is he who hath created you 
 of clay, and then decreed the term of your lives ; and the 
 prefixed term is with him : yet do ye doubt thereof. (3) 
 He is God in heaven and in earth ; he knoweth what ye 
 keep secret and what ye publish, and knoweth what ye 
 deserve. (4) There came not unto them any sign of the 
 signs of their Lord, but they retired from the same ; (5) 
 and they have gainsaid the truth after that it hath come 
 unto them ; but a message shall come unto them concern- 
 
 (1) Darkness and the light. Literally, darknesses and the light, from 
 which form some commentators infer that by darknesses is intended 
 the many false religions, and by light the one true faith of Islam. 
 These make God to be the author of evil as well as good. See the 
 Tafsir-i-Ravfi in loco. 
 
 Abdul Qadir thinks the passage is directed against the eternal 
 duality of the Magian religion. This also makes God the author of 
 both good and evil. 
 
 Equalise, i.e., they regard their idols as equal with God. 
 
 (2) The term, d-c. "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." — Sale. 
 
 1 (3) He knoweth, d-c. The omniscience of God is here very forcibly 
 expressed. The speaker is, according to Muslim faith, God, and the 
 passage should be introduced by Say (see note on chap, i.) These 
 words are addressed to the unbelievers mentioned in ver. 1. 
 
 (5) A message shall come. Coming destruction, either in this 
 
SIPARA VII.] " ( 163 ) [CHAP. VI. 
 
 ing that which they have mocked at, (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 ; we sent the heaven 
 to rain abundantly upon them, and we gave them rivers 
 which flowed uuder their feet : yet we destroy eel them in 
 their sins, and raised up other generations after them. 
 (7) 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. (8) They said, Unless an angel 
 be sent down unto him, we ivill not believe. But if we had 
 sent down an angel, verily the matter had been decreed, 
 and they should not have been borne with, by having time 
 granted them to repent. (9) And if we had appointed an 
 
 world or the world to come, is here suggested. Some refer it to the 
 iinal success of Islam, which is here predicted. 
 
 (6) Many generations. Sale thinks the ancient tribes of Ad and 
 Thamtid are here referred to. See Prelim. Disc, pp. 20-22. 
 
 (7) A book written on paper. The Quran being repeated piecemeal 
 to the people, according to the circumstances or necessities of the 
 Prophet, it was very natural they should regard the whole as the 
 composition of Muhammad himself. The Tafsir-i-Raufi relates that 
 three chiefs of the Quraish came to Muhammad saying they would 
 not believe him to be a prophet, or his Quran to be from God, unless 
 four angels were to descend from heaven with a written book and 
 testify to his apostleship. It was then that this passage was re- 
 vealed. This story, however, does not fit on to the passage well, and 
 must be regarded as an invention of the commentators, the chief 
 incidents being suggested by the passage itself. It is, however, suffi- 
 ciently clear that the Quraish did not see anything sufficiently 
 miraculous in the style of the Quran to convince them of its heavenly 
 origin. 
 
 (8) Unless an angel. Muhammad claimed to have received the 
 Quran from Gabriel. This is probably the angel referred to here, 
 the Quraish having claimed the right to see the angel-visitor of their 
 townsman before believing in his prophetic pretensions. 
 
 Verily the matter had been decreed. " 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 de- 
 mands ; for if he had, they would have suffered immediate con- 
 demnation, and would have been allowed no time for repentance." — 
 Sale, 
 
It 
 
 2 
 
 I 5* 
 
 CHAP. VI.] ( 164 ) [SIPARA VII. 
 
 angel for our messenger, we should have sent him in the 
 form of a man, and have clothed him before them, as they 
 are clothed. (10) 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. 
 
 || (11) Say, Go through the earth, and behold what 
 hath been the end of those who accused our prophets of 
 imposture. (12) Say, Unto whom belongeth whatsoever is 
 in heaven and earth ? Say, Unto G od ; 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 be- 
 lieve. (13) Unto him is owing whatsoever happeneth by 
 night or by day ; it is he who heareth and knoweth. (14) 
 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 
 
 (9) The form of a man. Had the angels appeared to the Quraish, 
 they would have appeared as men, therefore there would have been 
 nothing more convincing in the appearance of the heavenly mes- 
 sengers than in that of a human being who was a prophet. Sale 
 observes that Gabriel always appeared to Muhammad in human 
 form, because even a prophet could not bear the sight of an angel in 
 his proper form. 
 
 (10) Other apostles . . . laughed to scorn. This illustrates the 
 kind of argument used by Muhammad at Makkah. He was a pro- 
 phet of God because he said so, the inimitable Quran being witness. 
 The very fact that unbelievers scoffed at him and his message was 
 an additional argument, for so were all prophets treated. Not a 
 word is said of miracles, for there were none. Nor is there any 
 allusion to the testimony of former prophets as applying to him, all 
 such passages belonging to the Madina chapters. How" very diffe- 
 rent all this from the conduct of the true prophets ! 
 
 (11) Go through the earth, &c. See note on chap. iii. 137. 
 
 (12) He hath prescribed unto himself mercy. Literally, he hath 
 written upon his being mercy. He delights in mercy, and when un- 
 believers are condemned and punished, it is owing to their having 
 destroyed themselves. It is plain that with passages like this before 
 them, Muhammadans may fairly claim that they do not deny the 
 freedom of the human will while holding to the absolute sovereignty 
 of God. But see note on chap. iii. 155. 
 
 (14) The first. " That is, the first of my nation."— Sale. 
 Muhammad had not yet conceived of himself as a prophet for all 
 
SIPARA VII.] ( 165 ) [CHAP. VI. 
 
 who professeth Islam, and it was said unto me, Thou shalt 
 by no means be one of the idolaters. (15) Say, Verily I 
 fear, if I should rebel against my Lord, the punishment of 
 the great day : (16) from whomsoever it shall be averted 
 on that day, God will have been merciful unto him ; this 
 will he manifest salvation. (17) If God afflict thee with 
 any hurt, there is none who can take it off/rom thee ex- 
 cept himself; but if he cause good to befall thee, he is 
 almighty; (18) he is the supreme Lord over his servants, 
 and he is wise and knowing. (19) Say, What thing is the 
 strongest in bearing testimony ? Say, God ; he is witness 
 between me and you. And this Quran 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 
 
 the world. Brinckman remarks, that "if Muhamnied was the first 
 of the Arabians to become a Moslem, all the Arabians before him 
 must have been infidels and estranged from God, and yet he chooses 
 one of them to be the seal of the prophets and to convert the world." 
 But this is the point upon which Muhammad depended to show his 
 own likeness to Abraham, who was chosen from among idolaters. 
 Chap. ii. 131, 132. 
 
 (19) Wliat is . . . strongest . . . in testimony. " This passage was 
 revealed when the Quraish told Muhammad 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 bear witness to thee that thou art the 
 apostle of God ? " — Sale, Baidhawi, Jaldluddin. 
 
 Muhammad's reply is, "God, he is witness between me and you," 
 allusion being made to the miraculous character of the verses (signs) 
 of the Quran. 
 
 This Quran was revealed unto me. The Quran is here, as every- 
 where else, referred to as a complete volume, and a distinct claim for 
 its plenary inspiration is set up. Every word and letter is copied 
 from the divine original. Vain then is the hope of the apologists 
 for Muhammad that Muslims " will soon see that there may be an 
 appeal to the Mohammed of Mecca from the Mohammed of Medina," 
 and "that with the growth of knowledge of the real character of our 
 faith, Mohammedans must recognise that the Christ of the gospel 
 was something ineffably above the Christ of those Christians from 
 whom alone Mohammed drew his notions of him," &c. (R. Bosworth 
 Smith's Mohammed and Mohammedanism, p. 337). Such a hope is 
 based upon the idea that Muslims will come to believe that the 
 
CHAP. VI.] ( 1 66 ) [SIPARA VII. 
 
 what ye associate with him. (20) They unto whom we 
 have given the scripture know our apostle, even as they 
 know their own children ; but they who destroy their own 
 souls will not believe. 
 li %• || (21) Who is more unjust than he who inventeth a 
 
 lie against God, or chargeth his signs with imposture ? 
 Surely the unjust shall not prosper. (22) 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, whom ye imagined to be those of God ? 
 But they shall have no other excuse than that they shall 
 say, By God our Lord, we have not been idolaters. (23) 
 Behold, how they lie against themselves, and what they 
 have blasphemously imagined to be the companion of God 
 
 Quran is the composition of Muhammad, and that he was mistaken in 
 his estimate of Christ and Christianity. When they come to believe 
 this, they will not be long in casting the whole thing aside, and so 
 either become Christians, or, as is often the case, they will disbelieve 
 all religions, and so sink into infidelity. The rationalising teachings 
 of the few enlightened Muslims, which have inspired the hope alluded 
 to above, are to all orthodox Muhammadans as gall and wormwood. 
 They clearly recognise that the result of their teaching would not be 
 to reconcile Christianity and Islam, but to destroy the foundation 
 principles of both. The writer has been asked by at least one 
 learned Muslim author for assistance to refute the rationalistic 
 ■writings of Sayad Ahmad Khan, C.S.I. In presenting this recpiest 
 I was reminded that in combating this doctrine Muslims and 
 Christians stood on common ground, inasmuch as we had here a 
 common enemy which each was alike interested in defeating. Was 
 he mistaken in his estimate of the danger which threatened Islam 
 from this source ? We think not. Islam is based upon the Quran, 
 and anything which will undermine the faith of Muslims in the 
 Quran as the very Word of God, anything which will serve to trans- 
 fer the authorship from God to Muhammad, must result in the re- 
 jection of Islam altogether. 
 
 (20) They unto whom we have given the Scriptures, &c, i.e., the Jews 
 at Makkah. Muir thinks the Jews were at this time inclined to 
 respect the prophetic claims of Muhammad {Life of Mahomet, vol. 
 ii. p. 184). See also note on chap. ii. 147. 
 
 (21) A lie against God. " Saying the angels are the daughters of 
 God, and intercessors for us with him," &c. — Sale, Baidhdwi. 
 
 (22) Your companions, i.e., " your idols and false gods." — Hale. 
 
 (23) Flieth from them. il Their imaginary deities prove to be 
 nothing, and disappear like vain phantoms and chimeras." — Sale. 
 
SIPARA VII.] ( 167 ) [CHAP. VI. 
 
 flieth from them. (24) There is of them who hearkeneth 
 unto thee when thou reddest the Qur&n ; 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. 
 (25) 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. (26) 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: (27) nay, 
 but that is become manifest unto them, which they for- 
 merly concealed ; 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. (28) And they 
 said, There is no other life than our present life ; neither 
 
 (24) Silly fables. This no doubt referred to the numerous stories, 
 learned from Jewish, Arab, and Magian tradition, with which the 
 Quran abounds. Such statements serve to show that there was 
 nothing in the style or matter of the Quran to impress the people 
 with its miraculous character. Sale says, on the authority of 
 Baidhawi, that the persons referred to in this verse were Abu 
 Sufian, Walid, Nudhar, Utba, Abu Jahl, and their comrades. 
 These having listened to Muhammad repeating the Quran, Nudhar 
 was asked what he said. He replied 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. 
 
 (25) They will forbid, &c. They will neither accept of Islam 
 themselves, nor permit others to do so. Some refer the passage to 
 Abu Talib, Muhammad's uncle and protector, who, though forbid- 
 ding the enemies of his nephew from injuring him, yet declined to 
 accept Islam. See Tafsir-i-Raufi. 
 
 (27) Become manifest, i.e, " their hypocrisy and vile actions ; nor 
 does their promise proceed from any sincere intention of amend- 
 ment, but from the anguish and misery of their condition." — Sale, 
 Baidhawi. 
 
 (28) No other life, &c. The ideas of the future life attributed to 
 the Quraish here were such as are still prevalent among idolaters. 
 
CHAP. VI.] ( 1 68 ) [SIPARA VII. 
 
 shall we be raised again. But if thou couldest see when 
 they shall be set before their Lord ! (29) 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. 
 .R 1 6' II (30) They are lost who reject as a falsehood the meet- 
 
 ing of God in the next life, until the hour 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 ; will it not be 
 evil which they shall be loaden with ? (31) This present 
 life is no other than a play and a vain amusement ; but 
 surely the future mansion shall he better for those who 
 fear God : will they not therefore understand ? (32) Now 
 we know that what they speak grieveth thee : yet they 
 do not accuse thee of falsehood ; but the ungodly contra- 
 
 As Paul's doctrine of the resurrection and judgment was foolishness to 
 the Greeks, so was the same doctrine regarded by the idolaters of 
 Makkah. The astonishment of these unbelievers at the resurrection 
 day is very graphically set forth in what follows. 
 
 (30) The hour. " The last day is here called the hour, as it is in 
 Scripture (i John v. 25, &c.) ; and the preceding expression of 
 meeting God on that day is also agreeable to the same (1 Thess. iv. 
 17)."— Sale. 
 
 The same is true of the expression suddenly. This is, however, 
 due to Muhammad's having learned all he knew on this subject 
 from Jewish and Christian sources. Compare note on ver. 28. 
 
 Burdens on their backs. " When an infidel comes forth from his 
 grave, says Jalaluddin, his works shall be represented to him under 
 the ugliest form that ever he beheld, having a most deformed coun- 
 tenance, 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. 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 Quran), and they shall carry their burdens,' &c." — Sale, 
 Jalaluddin, Tafsir-i-Raufi. 
 
 (31) The future mansion shall be better, because there remain for the 
 faithful other delights which shall never fail. — Tafsir-i-Raufi. Com- 
 pare chap. ii. 25. 
 
 (32) Not . . . thee . . . but . . . God. " That is, it is not thou but 
 
SIPARA VII.] ( 169 ) [CHAP. VI. 
 
 diet the signs of God. (33) 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. 
 
 || (34) If their aversion to thy admonitions be grievous nisf. 
 unto thee, if thou canst seek out a den whereby thou mayest 
 penetrate into the invjard 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 direc- 
 tion : be not therefore one of the ignorant. (35) He will 
 give a favourable answer unto those only who shall 
 
 God whom they injure by their impious gainsaying of what has 
 been revealed to thee. It is said that Abu Jahl once told Muhammad 
 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 revela- 
 tions which he brought them ; which occasioned this passage." — Sale, 
 Baidhdwi. 
 
 (33) Apostles before thee, &c. See note on chap. iii. 185. 
 Patiently bore. The attitude of the preacher of Makkah, as here 
 
 indicated, is in wide contrast with that of the warrior-prophet of 
 Madina. Yet the latter could liken himself to the prophets of old 
 as readily as could the former. Compare note on chap. iii. 146. 
 
 Some information. This information purports to have been re- 
 ceived by inspiration, and is detailed in a number of the chapters 
 revealed at Makkah, where the persecutions of former prophets are 
 described, together with the punishments incurred by the persecu- 
 tors, e.g., chaps, xxxvii., 1., &c. Most of it was learned, as we know, 
 from Jewish Scripture and tradition, of which it is here said, Tliere 
 is none who can change the words of God. But a comparison of the 
 Quran with the Bible will show that Muhammad did effectually 
 change the words of God whenever he attempted to relate the his- 
 tories of the prophets. 
 
 (34) A den . . . or a ladder. The Quraish had demanded a sign, 
 and Muhammad, according to the commentators, was anxious to 
 gratify their wish, in the hope they would believe. But he is here 
 reproved by the declaration that these unbelievers would not believe 
 even were they to witness the very miracles they demanded of him, 
 and by the assurance that they were infidels only because God had 
 not been pleased to bring them into the true way. The passage is 
 one among many proof texts to show that Muhammad did not work 
 miracles. 
 
 (35) Those only who shall hearken. The Tafsir-i-Fuiufi says the 
 
CHAP. VI.] ( 170 ) [SIPARA VII. 
 
 hearken with attention : and God will raise the dead ; then 
 unto him shall they return. (36) 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. (37) 
 There is no hind of beast on earth, nor fowl which flieth 
 with its wings, but the same is a people like unto you : 
 we have not omitted anything in the book of our decrees : 
 then unto their Lord shall they return. (38) 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 ? (39) 
 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 ? (40) 
 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. 
 
 infidels are as the dead : they cannot hear. Hence God will not 
 hear them. And yet, though dead, God will raise them to life, and 
 they shall hear, but then it will be too late to avail them for good. 
 
 (36) But . . . know not that such a sign would probably result in 
 their destruction ; for it is the command of God that if any one, 
 having demanded a sign, refuse to believe, he shall be utterly 
 destroyed. — Tafsir-i-Baufi. 
 
 This verse also shows that Muhammad wrought no miracles. 
 
 (37) A 2)eople like unto you. " Being created and preserved by the 
 same omnipotence and providence as ye are." — Sale. They will also 
 be brought into judgment. See Tafsir-i-Baufi in loco and Prelim. 
 Disc, p. 146. 
 
 We have not omitted anything in the book. " That is, in the Bre- 
 served Table, wherein God's decrees are written, and all things which 
 came to pass in the world, as well the most minute as the more 
 momentous, are exactly recorded." — Sale. See Prelim. Disc, p. 164. 
 
 This verse, with ver. 58 below, and chap. xvi. 91, is "held to 
 prove that all law was provided for by anticipation in the Quran" 
 (The Faith of Islam, pp. 19, 20). 
 
 (38) See note on chap. iii. 185. 
 
 (39, 40) See notes above on vers. 22-27. 
 
SIPARA VII.] ( 171 ) [CHAP. VI. 
 
 || (41) We have already sent messengers unto sundry 11 
 nations before thee, and we afflicted them with trouble 
 and adversity that they might humble themselves: (42) 
 yet when the affliction ivlvich we sent came upon them, 
 they did not humble themselves ; but their hearts became 
 hardened, and Satan prepared for them that which they 
 committed. (43) And when they had forgotten that con- 
 cerning which they had been admonished, we opened unto 
 them the gates of all things ; until, while they were re- 
 joicing for that which had been given them, we suddenly 
 laid hold on them, and behold, they iverc seized with de- 
 spair ; (44) and the utmost part of the people which had 
 acted wickedly was cut off: praise be unto God, the Lord 
 of all creatures ! (45) 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 ? (46) See how variously we show forth the 
 signs of God's unity ; yet do they turn aside from them. 
 Say unto them, What think ye ? if the punishment of God 
 come upon you suddenly or in open view, will any 
 perish except the ungodly people ? (47) We send not 
 our messengers otherwise than bearing good tidings and 
 
 (41-44) We afflicted them. The effect of which was to harden 
 them, implying that the prosperity of the Quraish indicated God's 
 mercy. And yet, when God, willing to show kindness to other 
 nations, opened unto them the gates of all things by prospering them 
 in worldly things, as he now was prospering the people of Makkah, 
 and they continued unmindful of both judgments and mercies, 
 sudden destruction came upon them. The allusion here is to the 
 dealing of God with the children of Israel. The reading of the 
 passage suggests Prov. i. 24-33 ; Isa. lxvi. 3, 4, &c. 
 
 Praise be unto God, d-c. As the destruction of infidels is the 
 deliverance of the faithful from their tyranny, it becomes us to 
 praise the Destroyer. — Tafsir-i-Raufi. 
 
 (46) See how variously, d-c. " Laying them before you in different 
 views, and making use of arguments and motives drawn from various 
 considerations." — Sale. 
 
 Suddenly or in open view, i.e., at night or in daytime. — Tafsir-i- 
 Raufi. 
 
 Sale says, on the authority of Baidhawi, " either without previous 
 
 5^ 
 ll' 
 
6 
 
 CHAP. VI.] ( 172 ) [SIPARA VII. 
 
 denouncing threats. Whoso therefore shall believe and 
 amend, on them shall no fear come, neither shall they 
 be grieved : (48) but whoso shall accuse our signs of 
 falsehood, a punishment shall fall on them, because they 
 have done wickedly. (49) 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 ? 
 j^- || (50) 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. (51) Drive not away those who 
 call upon their Lord morning and evening, desiring to see 
 his face : it belongeth not unto thee to pass any judgment 
 on them, nor doth it belong unto them to pass any judg- 
 
 (48) Whoso shall accuse our signs, dc. This phrase has occurred 
 no less than five times before in this chapter, vers. 11, 21, 26, 32, 
 and 38. This illustrates Muhammad's anxiety to remove this stigma 
 from himself. Strange to say, this persistency of Muhammad in 
 asserting his claim to be a true prophet is regarded by some writers 
 as conclusive proof that he was not an impostor. But surely, grant- 
 ing the false assumption to have been once made, there could be no 
 other course open to him, excepting retraction and disgrace. Besides, 
 impostors have never been noted for anything more than for their 
 audacity and impudent self-assertion, e.g., Joseph Smith, the Mor- 
 mon prophet. The false prophet of Islam and rival of Muhammad, 
 Musailama, persisted in his claim to the very last — yea, died in 
 defence of his claim. 
 
 (49) I say 7iot unto you, dc. In ver. 34 Muhammad was denied 
 the power of working miracles. Here he declares himself unac- 
 quainted with the '' secrets of God," literally hidden things, by 
 which he confesses that he does not possess the gift of prophecy. 
 How different the claim of Jesus! John viii. 38, 42; x. 15, 30, 
 37, &c. 
 
 (50) No patron nor intercessor. This passage is directly contradic- 
 tory to the doctrine of Muslims, that Muhammad will intercede for 
 his followers on the judgment-day. See notes on chap. ii. 47, 123, 
 and 254. 
 
 (51) Drive not aicay, d-c. " These words were occasioned when 
 the Quraish desired Muhammad not to admit the poor or more 
 inferior people, such as Ammar, Suhaib, Khubbab, and Salman, 
 
SIPARA VII.] ( 173 ) [CHAP. VI. 
 
 ment on thee : therefore if thou drive them away, thou 
 wilt become one of the unjust. (52) 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 ? Doth not God most truly know those 
 who are thankful ? (53) And when they who believe in 
 our signs shall come unto thee, say, Peace he upon you. 
 Your Loed hath prescribed unto himself mercy ; so who- 
 ever among you worketh evil through ignorance, and 
 afterwards repenteth and amendeth, unto him will he 
 surely be gracious and merciful. (54) Thus have we 
 distinctly propounded our signs, that the path of the 
 wicked might be made known. 
 
 || (55) Say, Verily I am forbidden to worship the false R XT 
 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. (56) Say, I 
 behave according to the plain declaration, which I have 
 
 into his company, pretending that then they would come and dis- 
 course 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 Makkah expelled all the poor out of their city, bidding them 
 go to Muhammad, which they did, and offered to embrace his reli- 
 gion ; but he made some difficulty to receive them, suspecting their 
 motive to be necessity, and not real conviction, whereupon this 
 passage was revealed." — Sale, Baidhdwi, Jaldluddin. 
 
 It belongeth not to thee, cbc, i.e., "rashly to decide whether their in- 
 tentions 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." — Sale. 
 
 (52) Proved some fart . . . by other part. " 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 by the former." — Sale, 
 Baidhdwi, &c. 
 
 (53) Say, Peace be upon you. See chap. iv. 85, note. 
 Prescribed . . . mercy. See on ver. 12, above. 
 
 (55) This verse suggests the thought that Muhammad may have 
 been tempted to make a compromise with the idolatry of the Kaabah. 
 May he not have been urged to do so by some of his friends 1 Or 
 the passage may belong to a period subsequent to the temporary 
 lapse of the prophet, referred to in chap. xxii. 53 and 54. 
 
ll 1 
 
 CHAP. VI.] ( 174 ) [SIPARA VII. 
 
 received from my Lord ; but ye have forged lies concern- 
 ing him. That which ye desire should be hastened is not 
 in my power; judgment lelongeth only unto God; he will 
 determine the truth ; and he is the best discerner. (57) 
 Say, If what ye desire should be hastened were in my 
 power, the matter had been determined between me and 
 you : but God well knoweth the unjust. (58) 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. (59) It is he who 
 causeth you to sleep by night, and knoweth what ye 
 merit by day ; he also awaketh you therein, that the pre- 
 fixed term of your lives may be fulfilled ; then unto him 
 shall ye return, and he shall declare unto you that which 
 ye have wrought. 
 
 || (GO) He is supreme over his servants, and sendeth the 
 guardian angels to ivatch over you, until, when death over- 
 taketh one of you, our messengers cause him to die : and 
 
 (56) That which ye desire, d-c. " This passage is an answer to the 
 audacious defiances of the infidels, who hade Muhammad, 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." — Sale, 
 Baidhdwi. 
 
 (57) The matter had been determined by the judgment of God upon 
 your impiety, and the bestowal of the punishment which ye have 
 challenged. — Tafsir-i-RauJi. The fierce reply intended, according 
 to Baidhawi's interpretation, is premature. That spirit was not yet 
 manifested. 
 
 (58) The perspicuous hook. The Preserved Table, or Luh-i-Mahfuz. 
 See note on ver. 37. This verse, with the three following it, very 
 graphically sets forth the omniscience and omnipresence of the 
 Sovereign Ruler of the Universe. Compare with Job xxxviii. 1-14 ; 
 Ps. 1. 10-12, and Ps. exxxix. 1-16. 
 
 (59) Causeth you to sleep. Literally talceth up your soids, sleep 
 being regarded as the sister of Death. 
 
 (60) Guardian angels. See Prelim. Disc, pp. 1 18-120. 
 
 Our messengers. " That is, the Angel of Death and his assistants." 
 See Prelim. Disc, p. 119. 
 
SIPARA VII.] ( 175 ) [CHAP. VI. 
 
 they will not neglect our commands. (61) Afterwards 
 shall they return unto God, their true Lord : doth not 
 judgment belong unto him ? He is the most quick in taking 
 an account. (62) Say, Who delivereth you from the dark- 
 ness of the land and of the sea, when ye call upon him 
 humbly and in private, saying, Verily if thou deliver us 
 from these dangers, we will surely be thankful ? (63) 
 Say, God delivereth you from them, and from every grief 
 of mind ; yet afterwards ye give him companions. (64) 
 Say, He is able to send on you a punishment from above 
 you, or from under your feet, or to engage you in dissen- 
 sion, and to make some of you taste the violence of others. 
 Observe how variously we show forth our signs, that per- 
 adventure they may understand. (65) 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: (66) every prophecy hath its fixed time of accomplish- 
 ment ; and he will hereafter know it. (67) When thou 
 seest those who are engaged in cavilling at or ridiculing 
 our signs, depart from them until they be engaged in 
 
 (61) He is quick. See Prelim. Disc, p. 137. 
 
 (62) The darkness. The word is in the plural number, and means 
 dangers or distresses. See also note on ver. 1. 
 
 If thou deliver us. Sale says, " The Kufic copies read it in the 
 third person, if he deliver us," &c. 
 
 (63) Aftervjards ye gave him companions. In distress they called 
 on God, and so recognised him as the only Preserver ; but in pros- 
 perity they turned away from him to tbeir idols. 
 
 (64) A punishment from above. " 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." — Sale, Baidhdwi. 
 
 Or from under your feet, as he destroyed Pharaoh and his host in 
 the Red Sea, or Korah and his company. 
 Dissension, by warfare and civil strife. 
 
 (66) Every prophecy hath its fixed time. The word translated 
 prophecy means neivs, thing, word, and the passage means that every- 
 thing has a fixed time for its accomplishment ; that is, there is a time 
 for those who oppose the messengers of God and who blaspheme to 
 receive their just punishment. 
 
 (67) Depart from them. The infidels having begun to mock the 
 Muslims whenever they found them repeating the Quran in their 
 company, the order was given to withdraw from them whenever they 
 should begin to laugh or jest. — Tafsir-i-Raufi. 
 
Rft- 
 
 CHAP. VI.] ( 176 ) [SIPARA VII. 
 
 some other discourse : and if Satan cause thee to forget 
 this precept, do not sit with the ungodly people after re- 
 collection. (68) They who fear God are not at all ac- 
 countable for them, but their duty is to remember, that they 
 may take heed to themselves. (69) Abandon those who 
 make their religion a sport and a jest, and whom the 
 present life hath deceived ; and admonish them by the 
 Qur&n, that a soul becometh liable to destruction for that 
 which it committeth ; it shall have no patron nor inter- 
 cessor besides God: (70) and if it could pay the utmost 
 price of redemption, it would not be accepted from it. 
 
 || (71) 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. 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 hath infatu- 
 ated, 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 
 
 (68) Not at all accountable. " 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 Muslims told their prophet that if they were obliged 
 to rise up whenever the idolaters spoke irreverently of the Quran, 
 they could never sit quietly in the temple nor perform their devo- 
 tions there ; whereupon these words were added." — Sale, Baidhdwi, 
 Jaldluddin. 
 
 (69) A sport and a jest, i.e., by worshipping idols, consecrating 
 sacred animals, as Bahaira, Sahiba, &c. — Tafdr-i-Ravfi. See a simi- 
 lar passage in chap. v. 62. 
 
 No patron nor intercessor. See note on ver. 50. The expression is 
 here applied to unbelievers who have died in their sins. 
 
 (71) Boiling ivater. See chap. ii. 38, note. 
 
 Like him whom the devils, d:c. He whom God has rejected as a re- 
 probate is like a man snatched away from a caravan and cast down 
 in a lone wilderness ; his companions call to him to come to them, 
 but he is dragged away by evil spirits and ghouls. — Tafsir-i-Ravfi. 
 
SIPARA VII.] ( 177 ) [CHAP. VI. 
 
 the Lord of all creatures ; (72) and it is also commanded 
 11s, saying, Observe the stated times of prayer, and fear 
 him ; for it is he before whom ye shall be assembled. (73) 
 It is he who hath created the heavens and the earth in 
 truth ; and whenever he saith unto a thing, Be, it is. (74) 
 His word is the truth ; and his will be the kingdom on 
 the day whereon the trumpet shall be sounded : he know- 
 eth whatever is secret, and whatever is public ; he is the 
 wise, the knowing. 
 
 || (75) Call to mind when Abraham said unto his father, Scls. 
 Azar, Dost thou take images for gods ? Verily I perceive 
 
 (72) The stated times of prayer. See note on chap. ii. 38. 
 
 (74) The trumpet, d-c. See Prelim. Disc, p. 135. 
 
 (75) Azar. "This is the name which the Muhammadans give to 
 Abraham's father, named in Scripture Terah. However, some of 
 their writers pretend that Azar was the son of Terah, and D'Her- 
 belot 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 Azar of the Arabs. 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 (Baidhawi, Yahya, &c.) expressly make Azar and 
 Terah the same person. Azar, 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, 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 Azar became a name among the nobility, who 
 esteemed it honourable to be denominated from their gods, and is 
 found in the composition of several Babylonish names. For these 
 reasons a learned author supposes Azar to have been the heathen 
 name of Terah, and that the other was given him on his conversion 
 (Hyde de Rel. Vet. Persar.) Al Baidhawi confirms this conjecture, 
 saying that Azar 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." — Sale. , 
 
 Dost thou take images for gods ? " That Azar, 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 (Josh. xxiv. 
 2, 14). The Eastern authors unanimously agree that he was a sta- 
 tuary, or carver of idols ; and he is represented as'the first who made 
 images of clay, pictures only having been in use before, and taught 
 that they were to be adored as gods. However, we are told his em- 
 
 VOL. II. M 
 
CHAP. VI.] ( 178 ) [SIPARA VII. 
 
 that thou and thy people arc in a manifest error. (76) 
 And thus did we show unto Abraham the kingdom of 
 heaven and earth, that he might become one of those who 
 firmly believe. (77) And when the night overshadowed 
 him, he saw a star, and he said, This is my Lokd ; but 
 when it set, he said, I like not gods which set. (78) 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. 
 (79) And when he saw the sun rising, he said, This is my 
 Lord, this is the greatest ; but when it set, he said, my 
 people, verily I am clear of that which ye associate with 
 God: (80) I direct my face unto him who hath created 
 
 ployment was a very honourable one, and that he was a great lord, 
 and in high favour with Nimrod, whose son-in-law he was, 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." — Sale. 
 
 (76) Abraham. The story of Abraham as told in the writings of 
 the Muslims is embellished by much that is of a miraculous char- 
 acter. The king, Nimrod, having had a dream of a wonderful 
 child being born who should destroy his idols, commanded all the 
 male children to be slain. The mother of Abraham, without ex- 
 hibiting the usual signs of pregnancy, brought forth her son in a 
 cave outside of Babylon, and hiding him there, informed her hus- 
 band that she had had a child, but that he was dead and buried. 
 The next day she repaired to the cave and found her son sucking his 
 thumbs, and to her surprise she discovered that milk flowed from one 
 thumb and honey from the other. In fifteen months Abraham had 
 grown from childhood to the size and maturity of a boy of fifteen years. 
 His mother then informed her husband of her deception, and took 
 him to the cave to see his son. Azar was delighted, and immediately 
 determined to present him to the king, which he could do with 
 safety, seeing he would appear to have been born many years before 
 the cruel edict went forth. The child, however, soon began to show 
 his reverence for the true God and his contempt for idolatry. One day 
 he asked his mother, " Who is your protector ? " She replied, " Your 
 father." Said he, "Who is my father's protector?" to which his 
 mother replied, "Nimrod." "And who is Nimrod's protector?" 
 said Abraham. His mother, being affrighted, said, "Stop now; you 
 must not ask such questions ; it is dangerous to do so." And so the 
 story goes. See Tafoir-i- Raufi in loco. 
 
 (77-84) This is my Lord, &c. " Since Abraham's parents were 
 idolaters, it seems to be a necessary consequence that himself was 
 one also iu his younger years ; the Scripture not obscurely intimates 
 
SIPARAVII.] ( 179 ) [CHAP. VI. 
 
 the heavens and the eartli ; I am orthodox, and am not 
 one of the idolaters. (81) 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 : will ye not therefore consider ? (82) 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 under- 
 stand aright? (83) They who believe, and clothe not 
 their faith with injustice, they shall enjoy security, and 
 they are rightly directed. 
 
 || (84) And this is our argument wherewith we furnished K 
 Abraham that he might make use of it against his people : 
 we exalt unto degrees of wisdom and knowledge whom we 
 
 as much (Josh. xxiv. 2, 14) ; and the Jews themselves acknowledge 
 it (Joseph. Ant., lib. i. c. 7). At what age he came to the know- 
 ledge of the true God and left idolatry, opinions are various. Some 
 Jewish writers tell us he was then but three years old, and the Mu- 
 hammadans likewise suppose him very young, and that he asked his 
 father and mother several shrewd questions when a child. Others, 
 however, allow him to have been a middle-aged man at that time., 
 Maimonides, in particular, and R. Abraham Zacuth think him to 
 have been forty years old, which age is also mentioned in the Quran. 
 But the general opinion of the Muhammad ans is, that he was about 
 fifteen or sixteen. As the religion wherein Abraham was educated 
 was the Sabian, which consisted chiefly in the worship of the 
 heavenly bodies (Prelim. Disc, sect, i.), 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 ob- 
 served was the planet Venus, or, as others (Baidhawi) will have it, 
 Jupiter. 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 sub- 
 ject to the command of a superior power, to whom alone all honour 
 and thanks are due. The story itself is certainly taken from the 
 Talmud. Some of the commentators, however, suppose this reason- 
 ing of Abraham with himself w r as not the first means of his conver- 
 sion, but that he used it only by way of argument to convince the 
 idolaters among whom he then lived." — Sale. 
 
 10 
 16" 
 
CHAP. VI.] ( ISO ) [SIPARA VII. 
 
 please; for thy Lord is wise and knowing. (85) And we 
 gave imto them Isaac and Jacob ; we directed them both : 
 and Noah had we before directed, and of his posterity 
 David and Solomon ; and Job, and Joseph, and Moses, 
 and Aaron : thus do we reward the righteous ; (86) and 
 Zacharias, and John, and Jesus, and Elias ; all of them 
 were upright men : (87) and Ismael, and Elisha, and 
 
 Of this account of Abraham's conversion it may be fairly said (i), 
 That it is taken for the most part from Jewish tradition, as already 
 shown by Sale ; (2) that something of Muhammad's own experience 
 is here predicated of Abraham ; and (3) that, in Muhammad's con- 
 ception, Abraham was a prophet in all respects like himself. And 
 yet, according to his own claim, this garbled tale was received en- 
 tirely by revelation from the Angel Gabriel — Muhammad merely 
 repeating the words given to him. Was there nothing of imposition 
 in all this 1 
 
 (85) The order in which Muhammad has here recited the names 
 of the "prophets" indicates his ignorance of history, and clearly 
 shows that he did not have access to the written Scriptures of the 
 Old and New Testament. Of twenty-five prophets mentioned in the 
 Quran, eighteen are named here. 
 
 His posterity. " Some refer the relative his to Abraham, the per- 
 son chiefly spoken of in this passage ; some to Noah, the next ante- 
 cedent, 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." — Sale, Eaidhawi. 
 
 The conjunctions make it necessary to refer the his to Noah. The 
 attempt to refer it to Abraham was due to the declaration that 
 David and Solomon were descended from Noah prior to Abraham, 
 which the commentators desired to remove. 
 
 Job. The commentators say he was of the race of Esau, but he 
 is everywhere mentioned in the Quran after Solomon, so that a 
 suspicion at least is admissible that in Muhammad's mind he was 
 descended from David and Solomon, or that he lived after them. 
 See chap. xxi. 83, and xxxviii. 40. 
 
 (86) Zacharias, like Aaron in the preceding verse and Ismail in 
 the one following, is numbered among the prophets, contrary to 
 the teaching of the Bible. It is rather remarkable that Ismail is 
 placed at the end of the catalogue of the successors of Abraham. 
 This is probably due to the change of attitude towards the Jews, 
 which took place after the Hijra, from which time it became the 
 policy of Muhammad to exalt Ismail, in order to please the Arabs. 
 Zachariah, the father of John the Baptist, is probably confounded 
 with the prophet of the same name. 
 
 And Elias. See notes on chap, xxxvii. 1 23-131. 
 
 (87) Elisha, i.e., the son of Shaphat, whom the commentators say 
 was the son of Akhtiib. — Tafsir-i-JiauJi. 
 
SIPARA VII.] ( iSl ) [CHAP. VI. 
 
 Jonas, and Lot ; all these have we favoured above the rest 
 of the world ; (88) and also divers of their fathers, and 
 their issue, and their brethren ; and we chose them, and 
 directed them into the right way. (89) This is the direc- 
 tion 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. (90) Those tocre the persons unto whom we 
 gave the scripture, and wisdom, and prophecy ; but if 
 these believe not therein, we will commit the care of them 
 to a people who shall not disbelieve the same. (91) 
 Those ivcre the persons whom God hath directed, therefore 
 follow their direction. Say unto the inlutbitants ofMalckah, 
 I ask of you no recompense for preaching the Qar&n ; it 
 is no other than an admonition unto all creatures. 
 
 || (92) They make not a due estimation of God, when K 17' 
 they say, God hath not sent down unto man anything at 
 
 Jonas. See cliap. x. 98, chap. xxi. 87, and chap, xxxvii. 139, and 
 notes there. 
 
 Lot. See chap. vii. 81. 
 
 (88) Their fathers, <hc. This verse strengthens the statement 
 under ver. 85. Muhammad had forgotten the names of other pro- 
 phets of whom he had heard, and accordingly the spirit of his 
 inspiration makes this very general statement. See also note on 
 chap. iii. 34. 
 
 (89) Guilty of idolatry. See note on chap. iv. 46. 
 
 (90) If these believe not. Baidhawi makes these words to refer to 
 the Quraish. They, however, agree with the teaching of the Bihle 
 in regard to the Jews, to whom they may very well refer. See Rod- 
 well's translation. This passage may he quoted to show that the 
 Scriptures of the former prophets were extant in Muham mail's day, 
 and that they were not only genuine, hut that Jewish unbelief was 
 incapable of corrupting them. They would be committed to the 
 care of another people. 
 
 (91) An admonition unto all creatures, i.e., the direction given to 
 all the prophets, and now declared by Muhammad to be the teach- 
 ing of God for all men. We see here the theory of a universal 
 Islam already present in Muhammad's mind. See chap. ii. 193. 
 
 (92) They make not a due estimation of God. " 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 com- 
 mentators, are the Jews, and according to others the idolaters (Baid- 
 hawi). 
 
CHAP. VI.] ( 1S2 ) [SIPARA VII. 
 
 all : 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 Muham- 
 mad what ye knew not, neither your fathers. Say, God 
 sent it clown : then leave them to amuse themselves with 
 their vain discourse. (93) 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 Makkah 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. (94) "Who is more wicked than he 
 who forgeth a lie concerning God ? or saith, This was 
 revealed unto me ; when nothing had been revealed unto 
 him ? and who saith, I will produce a revelation like unto 
 that which God hath sent down ? If thou didst see when 
 
 "This verse and the two next, as Jalaluddin thinks, were revealed 
 at Madina." — Sale. 
 
 If the passage be inferred to the Jews, the meaning of the phrase 
 God hath not sent down unto man anything at all is that God never 
 sent down a book to man, as Muhammad taught, but gave the word 
 by the inspiration of holy men. See Prelim. Disc, pp. 1 1 1-1 14. 
 
 Which ye transcribe, &c. These words also show that Muham- 
 mad's charge of corrupting the Scriptures had no reference to the 
 original text but to the practice of the Jews, whom he believed to 
 have suppressed or concealed those portions referring to himself as a 
 prophet. See note on chap. iv. 44. 
 
 Their vain discourse. This clause points to Madina as the place 
 to which this and the following verse belong. Muhammad did nut 
 use this tone at Makkah. 
 
 (93) This book . . . confirming, efec. See note on chap. ii. 90. 
 Metropolis of Makkah. This should have he en of 31 ad ina, seeing 
 
 the passage belongs there. The term metropolis would suit Madina 
 much better than the then heathen Makkah. The clause following, 
 and to those who are round about it, also points to Madina, for Mu- 
 hammad did not preach to those round about Makkah until his 
 unsuccessful visit to Tayif shortly before the Hijra. 
 
 (94) This was revealed unto me, <£c. " Falsely pretending to have 
 received revelations from him, as did Musailama, al Aswad, al Ansi, 
 and others, or doing as did Abdullah Ibn Saad Ibn 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 
 
SIPARA VII.] ( 183 ) [CHAP. VI. 
 
 the ungodly are in the pangs of death, and the angels 
 reach oat 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 be- 
 cause ye have proudly rejected his signs. (95) And now 
 are ye come unto us alone, as we created you at first, and 
 ye have left that which we had bestowed on you behind 
 your backs ; neither do we see with you your intercessors, 
 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 
 
 (96) God causeth the grain and the date-stone to put h x 
 
 1 2 
 
 n 
 
 forth : he bringeth forth the living from the dead, and he 
 
 kind of clay,' &c. (chap, xxiii. 12-14), cried out, by way of admira- 
 tion, ' Blessed be God the best Creator ! ' and being ordered by 
 Muhammad to write these words down also as part of the inspired 
 passage, began to think himself as great a prophet as his master. 
 Whereupon he took upon himself to corrupt and alter the Quran 
 according to his own fancy, and at length apostatising, was one of 
 the ten who were proscribed at the taking of Makkah (Prelim. Disc, 
 p. 93), and narrowly escaped with life on his recantation, by the 
 interposition of Othman Ibn Affan, whose foster-brother he was." — 
 Sale, Baidhdwi. 
 
 I will produce a revelation like, dec. Muhammad's claim was that 
 the Quran was the word of God because it was inimitable, and over 
 and over the challenge was given to Bring a chapter like unto it. See 
 chap. ii. 23, x. 39, and chap. xvii. 90. Here, by assuming the Quran 
 to be the word of God, he declares the very attempt to meet his 
 challenge the most wicked of acts, whereas his opponents only 
 claimed to be able to write a revelation equal to that of the writing 
 of Muhammad in literary merit, thus meeting the challenge. This 
 passage clearly indicates that Muhammad's contemporaries did not 
 regard the Quran as inimitable. 
 
 This passage also belongs to the list of verses quoted to prove 
 Muhammad's sincerity in believing in his own inspiration ; but see 
 note on ver. 48. 
 
 The angels. See notes on ver. 60. 
 
 (95) Alone, i.e., "without your wealth, your children, or your 
 friends, which ye so much depended on in your lifetime." — Sale. 
 
 Your intercessors. Idols and false gods. 
 
 (96-102) This passage sets forth God as the all-wise, powerful, 
 and merciful Creator, everywhere manifesting himself in nature, 
 and therefore worthy of the worship and honour which was bestowed 
 by the idolaters upon the mere creature. It is one of the most ele- 
 vated and beautiful passages in this chapter. We learn from it the 
 
CHAP. VI.] ( 184 ) [SIPARA VIT. 
 
 bringeth forth the dead from the living. This is God. 
 Why therefore are ye turned away from Mm ? (97) He 
 causeth the morning to appear; and hath ordained the 
 night for rest, and the sun and the moon for computing of 
 time. This is the disposition of the mighty, the wise God. 
 (98) 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. (99) It is he who hath produced 
 you from one soul ; and hath provided for you a sure re- 
 ceptacle and a repository. We have clearly shown forth 
 our signs unto people who are wise. (100) It is he who 
 sendeth down water from heaven, and we have thereby 
 produced the springing buds of all things, and have there- 
 out 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 gar- 
 dens of grapes, and olives, and pomegranates, loth 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. (101) Yet they have set 
 up the genii, as partners with God, although he created 
 them: and they have falsely attributed unto him sons and 
 daughters, without knowledge. Praise be unto him, and 
 
 power which the preacher of Makkali exerted in opposition to the 
 idolatry of his countrymen — the power of truth against falsehood. 
 
 (96) The living from the dead, d-c. Compare with chap. iii. 27. 
 He bringeth forth life from the seed or the egg. 
 
 (98) The land. Literally, of the wilderness or desert, in travers- 
 ing which the stars serve the Arab in the same way as they do the 
 mariner. They worshipped the stars, but forgot the God who made 
 them. 
 
 (99) One soul. Adam. The unity of the human race is here 
 recognised. 
 
 Receptacle and repository. " Namely, in the loins of your fathers 
 and the wombs of your mothers." — Sale, Baidhdwi. 
 
 (101) The genii. " This 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 ; 
 
SIPARA VII.] ( 185 ) [CHAP. VI. 
 
 far be that from him which they attribute unto him ! He t> \ 3 
 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. (102) This is God your Lord ; 
 there is no God but he, the creator of all things ; there- 
 fore serve him : for he taketh care of all things. (103) 
 The sight comprehendeth him not, but he comprehendeth 
 the sight; he is the gracious, the wise. (104) 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 
 he to himself. I am not a keeper over you. (105) Thus 
 do we variously explain our signs, that they may say, 
 Thou hast studied diligently, and that we may declare 
 them unto people of understanding. (106) Follow that 
 which hath been revealed unto thee from thy Lord ; there 
 
 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." — Sale, Baidhdwi. 
 
 The genii of Islam are a distinct class of beings — some good, but 
 generally evil. Some of them were converted to Islam. See notes 
 on chap. xlvi. 28, and chap. Ixxii. 
 
 Sons and daughters. See Prelim. Disc, pp. 38 and 70. 
 
 (102) How should he have issue, efce. This passage was directed 
 against the Makkah idolaters, but is commonly quoted against the 
 doctrine of the sonship of Christ. See note, chap. ii. 1 16. 
 
 (103) The sight comprehendeth him not, d-c. Literally, the eyes 
 cannot find him, and he findeth the eyes. So the Urdu and Per- 
 sian translations. 
 
 (104) Evident demonstrations. Not only the testimony to God in 
 his own works, alluded to above, but also the signs of the Quran. 
 
 (105) Thou hast studied diligently. "That is, thou hast been in- 
 structed 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 Muhammad, 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 writ- 
 ings of those people." — Sale. 
 
 The passage seems to us rather to predicate the superiority of the 
 teaching of the Quran over the thoughts and popular beliefs of the 
 Arabs. Certainly the next verse, which must be read in connection 
 with this, points to the idolaters alone. 
 
CHAP. VI.] ( 1 86 ) [SIPARA Vir. 
 
 is no God but he : retire therefore from the idolaters. 
 (107) 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. (108) Re- 
 vile 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. (109) 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 
 
 (107) A keeper . . . a guardian. A similar expression occurs in 
 ver. 104. The purport of the saying is that God has chosen some 
 and rejected others, and that he had not sent the Prophet to be a 
 keeper or guardian to any of those who had been given over to 
 reprobation. These would not believe, having been blinded and 
 hardened. See vers. 110-113 below. 
 
 (108) Revile not the idols. The Quraish had declared that unless 
 the Muslims should cease reviling their idols they would revile the 
 name of God. — Tafdr-i-Raufi. The passage belongs to the period 
 when Muhammad finally broke with the Quraish, having come to 
 look upon them as rejected of God. He requires his followers to 
 separate from them (ver. 106), and here they are commanded to ab- 
 stain from aggressive action, seeing nothing would come of it but 
 that the name of God would be reviled. The attitude of the Mus- 
 lims towards them was to be one of passive defiance and conscious 
 superiority. This passage is regarded as now abrogated. Certainly 
 it never has been acted upon by the Muhammadans since the rise 
 of Muslim power in the world. 
 
 (109) Signs are in the power of G od alone. "In this passage Mu- 
 hammad 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 Quran, 
 they would not be convinced by the greatest miracle." — Sale. 
 
 Sale compares this statement of Muhammad with that of Jesus in 
 Luke xvi. 31. But surely there is no comparison. Jesus did not 
 simply rely upon the testimony of Moses, though in his case that 
 might have been sufficient. But Muhammad, instead of resting his 
 claim upon the testimony of inspired writings already received by 
 the Quraish, bases it upon his own Quran. The Quraish, and pro- 
 bably also the Jews, demanded a miracle — a single miracle — and 
 swear most solemnly they will believe his claim if only he will give 
 them one sign of his apostleship ; but Muhammad, confessing him- 
 
SIPARA VIII.] ( 187 ) [CHAP. VI. 
 
 you not to understand, that when they come, they will 
 not believe. (110) And we will turn aside their hearts 
 and their sight from the, truth, as they believed not therein 
 the first time ; and we will leave them to wander in their 
 error. 
 
 II (111) And though we had sent down angels unto eighth 
 them, and the dead had spoken unto them, and we had -p 1 4 
 gathered together before them all things in one view ; ■" x 
 they would not have believed, unless God had so pleased : 
 but the greater part of them know it not. (112) 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 
 Loed pleased, they would not have done it. Therefore 
 leave them, and that which they have falsely imagined ; 
 
 self unable to work even this one miracle, falls hack upon the inimi- 
 table Quran and the doctrine of reprobation. What could be clearer 
 than the fact that Muhammad, at least up to this date, wrought no 
 miracle % It would seem that Muhammad was brought under 
 pressure by the demand of his own disciples that he should show the 
 unbelievers a sign. But his only reply is that God " permitted you 
 not to understand, that when they come they will not believe." He 
 leads his followers to expect signs in the future, but such signs will 
 not avail for the salvation of the infidels. See the next two verses. 
 Eod well's translation is here in error. The allusion is not to past 
 unbelief, but to the future. The verbs are all in the Aorist tense. 
 
 (111) Though we had sent down angels, &c. " For the Makkans re- 
 quired that Muhammad should either show them an angel descend- 
 ing 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." — Sale. 
 
 So the commentators ; but the interpretation is probably inferred 
 from the text. The Tafsir-i-Raufi relates that the infidels had de- 
 manded that the mountain Safa should be changed into gold. 
 Muhammad prayed for power to work this miracle, but was dis- 
 suaded from the undertaking by Gabriel, who warned him that 
 were such a miracle wrought and any remain in unbelief, they 
 would be instantly destroyed. Such are the devices of Muslims 
 to explain away passages of the Quran at variance with their teach- 
 ing, and the teaching of the traditions, on the subject of Muhammad's 
 power to work miracles. 
 
 (112) An enemy; the devils, &c. The enemy of the prophets re- 
 ferred to here is not Satan, but a demon (the original is Shdydtin, 
 devils). These are the devils of men and the genii. Some think that 
 
CHAP. VI.] ( iSS ) [SIPARA VIII. 
 
 (113) and let the hearts of those be inclined thereto who 
 believe not in the life to come : and let them please them- 
 selves therein, and let them gain that which they are 
 gaining. (114) 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 Quran 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. (115) 
 The words of thy Loed are perfect, in truth and justice ; 
 there is none who can change his words : he both heareth 
 and knoweth. (116) 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, 
 and speak nothing but lies; (117) verily thy Lord well 
 knoweth those who go astray from his path, and well 
 
 the infidels are referred to under this appellation. But it seems far 
 more reasonable to suppose the allusion to be to evil spirits. The 
 meaning, then, is that every prophet is beset by an evil spirit, 
 whose evil suggestions must be distinguished from those of the 
 Angel Gabriel. The word translated privately suggest is the same 
 which is translated revelation (wahi). We know that Muhammad 
 did on one occasion confess to having been deceived by a revelation 
 of the devil. See notes on chap. liii. 19, 20. 
 
 Genii. See note on ver. 101. They are here associated with men 
 as subject to demoniacal influences. 
 
 (113) Let the hearts . . . be inclined thereto, i.e., their idolatry and 
 obstinate unbelief are due to the influence of devils, wherefore with- 
 draw from them and permit them to be subject to these influences, 
 and so allow them to obtain the reward of their evil-doing. 
 
 (114) The book distinguishing. See notes on chap. iii. 3. This is 
 all the miracle required by those who believe. 
 
 They to whom we gave the Scripture know. See note on ver. 20. 
 
 (115) None icho can change his words. "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 Quran 
 from any such alterations or corruptions as they imagine to have 
 happened to the Pentateuch and the Gospel (Prelim. Disc, sect, iv.), 
 and others, of the unalterable duration of the Muhammadan law, 
 which they hold is to last till the end of the world, there being no 
 other prophet, law T , or dispensation to be expected after it." 
 
 See also note on ver. 33. 
 
 (116) An opinion only, " imagining that the true religion was that 
 which their idolatrous ancestors professed." — Sale. 
 
] 5 
 
 SIPARA VIII.] ( 1S9 ) [CHAP. VI. 
 
 knoweth those who are rightly directed. (118) Eat of that 
 whereon the name of God hath been commemorated, if ye 
 believe in his signs ; (119) 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 Loed 
 well knoweth who arc the transgressors. (120) Leave 
 both the outside of iniquity and the inside thereof: for 
 they who commit iniquity shall receive the reward of that 
 which they shall have gained. (121) Eat not therefore 
 of that whereon the name of God hath not been com- 
 memorated ; for this is certainly wickedness : but the 
 devils will suggest unto their friends, that they dispute 
 with you concerning this precept; but if ye obey them, 
 ye are surely idolaters. 
 
 || (122) 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 
 
 (118-121) See notes on chap. ii. 174, and chap. v. 4-6. The 
 Tafsir-i-Raufi gives the opinion of some commentators that the flesh 
 of animals which have died without being slaughtered is here speci- 
 ally referred to. The heathen Arabs had endeavoured to persuade 
 some of the Muslims to eat of such flesh, on the ground that if what 
 was slaughtered by man was allowable for food, much more that 
 which whs killed by God ! The reply of the Prophet is that nothing 
 but necessity would make such flesh lawful for food. Rodwell thinks 
 these verses should follow ver. 153 ; but such misplacement of pas- 
 sages is very common. 
 
 The outside of iniauitxj and the inside, i.e., "both open and secret 
 sins." — Sale. The lengthy discussions of the Muslim commentators 
 on this clause illustrate their general ignorance of heart purity. See 
 chap. v. 7, note. 
 
 (121) Devils will siiggest. See note on ver. 112. 
 
 (122) Sale says the persons alluded to in this verse "were Hamza, 
 Muhammad's uncle, and Abu Jahl ; others, instead of Hamza, name 
 Omar or Ammar." But there is no need of giving the passage any 
 more special reference than that there is infinite difference between 
 a believer and an infidel. 
 
CHAP. VI.] ( I90 ) [SIPARA VIII. 
 
 fortli ? Thus was that which the infidels are doing pre- 
 pared for them. (123) And thus have we placed in every 
 city chief leaders of the wicked men thereof, that they 
 may act deceitfully therein ; but they shall act deceitfully 
 against their own souls only ; and they know it not. (124) 
 And when a sign 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. God best knoweth whom he will 
 appoint for his messenger. Vileness in the sight of God 
 shall fall upon those who deal wickedly, and a grievous 
 punishment, for that they have dealt deceitfully. (125) 
 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. Thus doth God inflict a terrible punishment on 
 those who believe not. (126) This is the right way of 
 thy Lord). Now have we plainly declared our signs unto 
 those people who will consider. (127) They shall have a 
 dwelling of peace with their Loed, and he shall be their 
 patron, because of that which they have wrought. (128) 
 
 (123) Leaders of the itickcd, as Pharaoh, Nimrod, and others 
 (Abdul Qddir). Others refer the passage to the influential leaders of 
 the opposition to Muhammad in tribes other than the Quraish. 
 
 (124) A sign, i.e., a verse of the Quran. 
 
 We will not believe, &c. " These were the words of the Quraish, 
 who thought there were persons among themselves more worthy of 
 the honour of being God's messenger than Muhammad." — Sale. 
 
 JFhom he will appoint, &c. " Literalby, Wherehe xoill place his com- 
 mission. God, says al Baidhawi, 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." — Sale. 
 
 (125) Whomsoever God shall vlease to direct. This ver^e makes a 
 man's salvation to depend solely on the will of God. Muslims are 
 such because God has opened their hearts to Islam, and the infidels 
 are lost because God has rendered them as incapable of believing as 
 they are of ascending up to heaven. He leads them, into error in 
 order to inflict upon them a terrible punishment. 
 
SIPARA VIII.] ( 191 ) [CHAP. VI. 
 
 Think on the day whereon Gocl shall gather them all 
 together, and shall say, company of genii, ye have been 
 much concerned with mankind; and their friends from 
 among mankind shall say, LoPtD, the one of us hath 
 received advantage from the other, and we are arrived at 
 our limited term which thou hast appointed us. Gocl will 
 say, Hell fire shall be your habitation, therein shall ye 
 remain forever ; unless as God shall please to mitigate 
 your pains, for thy Lord is wise and knowing. (129) 
 Thus do we set some of the unjust over others of them, 
 because of that which they have deserved. 
 
 || (130) company of genii and men, did not mes- K ~§" 
 sengers from among yourselves come unto you, 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 
 
 (128) A company of genii. See vers. 101 and 112, with notes. 
 
 Much concerned with mankind " in tempting and seducing them to 
 sin." — Sale. 
 
 Advantage. " 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. — Sale, Baidhdwi, Jaldluddin. 
 
 Term. See note on ver. 2. 
 
 Unless as God shall please, d-c. " 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, or to suffer the 
 extreme cold called al Zaniharir, 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. According 
 to the exposition of Ibn Abbas, these words may be rendered, Un- 
 less him whom G od shall please to deliver thence." — Sale, Baidhdwi, 
 Jaldluddin. 
 
 See also Prelim. Disc, sect. ix. p. 149. 
 
 (130) Messengers from among yourselves. "It is the Muhammadan 
 belief that apostles were sent by God for the conversion both of 
 genii and of men ; being generally of human race (as Muhammad, 
 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." — Sale. 
 
 Some regard the seven genii who came to Muhammad (see chap. 
 Ixxii.) as God's messengers to their own kind. 
 
CHAP. VI.] ( 192 ) [SIPARA VIII. 
 
 unbelievers. (131) This hath been the method of God's 
 deeding s with his creatures, because thy Lord would not 
 destroy the cities in their iniquity, while their inhabitants 
 were careless. (132) Every one shall have degrees of 
 recompense of that which they shall do; (133) for thy 
 Lord is not regardless of that which they do, 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. (134) Verily that which is 
 threatened you, shall surely come to pass; neither shall 
 ye cause it to fail. (135) Say unto those of Mahkah, my 
 people, act according to your power; verily I will act 
 according to my duty : and hereafter shall ye know whose 
 will be the reward of paradise. The ungodly shall not 
 prosper. (136) Those of Makkah set apart unto God a por- 
 tion of that which he hath produced of the fruits of the 
 earth, and of cattle ; and say, This belong cth unto God 
 (according to their imagination), and this unto our com- 
 panions. And that which is destined for their companions 
 cometh not unto God ; yet that which is set apart unto 
 
 (131) Would not destroy, dbc. These cities are evidently the same 
 mentioned in ver. 123. The doctrine taught here is that God sends 
 a messenger to every people to warn and instruct them in his way, 
 which, according to the Quran, is Islam. He could not justly punish 
 them, says the Tafsir-i-Raufi, unless he should first send them a 
 prophet. 
 
 (132) Degrees of recompense. The rewards of the wicked, as well 
 as of the righteous, shall be in proportion to their light and privilege. 
 This principle of justice seems to be clearly enunciated here. 
 
 (133) Self-sufficient, literally one rich or wealthy, needing not 
 the help of others. 
 
 If he pleaseth he can destroy you, &c. The allusion is to the tribes 
 of Ad and Thamud, &c, reported to have been destroyed on account 
 of their wickedness. See Prelim. Disc, pp. 21, 22. 
 
 (135) Verily I will act. " That is, ye may proceed in your rebel- 
 lion 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 com- 
 manded me." — Sale, Baidhdwi. 
 
 (136) This belongeth unto God, &c. The commentators say the 
 idolaters divided the produce of their fields and flocks into two parts, 
 
SIPARA VIII.] ( 193 ) [CHAP. VI. 
 
 God cometh unto their companions. How ill do tliey 
 judge ! (137) In like manner have their companions in- 
 duced many of the idolaters to slay their children, that 
 they might bring them to perdition, and that they might 
 render their religion obscure and confused unto them. 
 But if God had pleased, they had not done this : therefore 
 leave them and that which they falsely imagine. (138) 
 They also say, These cattle and fruits of the earth are 
 sacred; none shall eat thereof but who we please (accord- 
 ing to their imagination) ; and there are cattle whose backs 
 are forbidden to be rode on, or laden with burdens; and 
 there are cattle on which they commemorate not the name 
 of God when they slay them ; devising a lie against him. 
 God shall reward them for that which they falsely devise. 
 
 one for God and one for the idols, or rather inferior deities, called 
 here and throughout this passage companions. Should the portion 
 of God prove greater at the time of harvest, they changed the por- 
 tions, giving the largest portion to the gods, saying that the Almighty 
 God was not in need of so much as the poorer gods. 
 
 Sale, on the authority of Baidhawi and Jalaluddin, says, "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 ;" which statement quite accounts 
 for their confidence in God's ability to take care of his own interests. 
 
 See also Prelim. Disc, pp. 36 and 37. 
 
 (137) To slay their children. "Either by that inhuman custom. 
 which prevailed among those of Kindah and some other tribes, of 
 burying their daughters alive so soon as they were born, if they 
 apprehended they could not maintain them ; or else by offering 
 them to their idols, at the instigation of those who had the custody 
 of their temples." — Sale, Baidhawi. 
 
 See notes on chaps, xvi. 60, 61, and Ixxxi. 8, 9. 
 
 That they might bring them to perdition, <jkc. The deities of the 
 idolaters are here declared to be evil spirits, whose object is the 
 destruction of men by obscuring the way of salvation taught by the 
 prophet Ismail. 
 
 If God had pleased, &c. See note on ver. 125. 
 
 (138) Who we please. "That is, those who serve our idols, and 
 are of the male sex ; for the women were not allowed to eat of 
 them." — Sale, Baidhd wi. 
 
 Whose backs are forbidden. See Prelim. Disc, pp. 199-202, and 
 note on chap. v. 102. 
 
 Cattle on which, &c. See notes on chap. ii. 174, and chap. v. 
 2, 4-6. 
 
 VOL. II. N 
 
CHAP. VI.] ( 194 ) [SIPARA VIII. 
 
 (139) And they say, That which is in the bellies of these 
 cattle is allowed to our males to eat, and is forbidden to 
 our wives : but if it prove abortive, then they are both 
 partakers thereof. God shall give them the reward of their 
 attributing these things to him : he is knowing and wise. 
 
 (140) They are utterly lost who have slain their children 
 foolishly, without knowledge ; and have forbidden that 
 which God hath given them for food, devising a lie against 
 God. They have erred, and were not rightly directed. 
 
 kltba. II (14-1) He it is who produceth gardens of vines, both 
 
 ]] 17 -. those which are supported on trails of wood, and those tohich 
 are not supported, and palm-trees, and the corn affording 
 various food, and olives, and pomegranates, alike and un- 
 like unto one another. Eat of their fruit when they bear 
 fruit, and pay the due thereof on the day whereon ye shall 
 gather it ; but be not profuse, for God loveth not those who 
 are too profuse. (142) 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. (143) 
 Eour pair of cattle hath God given you ; of sheep one pair, 
 
 (139) That which, &c. "That is, the foetus or embryos of the 
 Bahaira and the Saiba (chap. v. 102) which shall be brought forth 
 alive." — Sale. 
 
 Of this the men alone might eat, but "if it prove abortive," the 
 women were allowed to partake. 
 
 (140) See note on ver. 137. 
 
 (141) Supported, . . . and not supported, or cultivated fruit-trees 
 and vines, and those which grow wild. 
 
 Pay the due. " That is, give alms thereof to the poor. And these 
 alms, as al Baidhawi observes, were what they used to give before 
 the zak&t, or legal alms, was instituted; which was done after 
 Muhammad had retired from Makkah, where this verse was re- 
 vealed. Yet some are of another opinion, and lor this very reason 
 will have the verse to have been revealed at Madina." — Sale. 
 
 Be not profuse, i.e., " charity begins at home." — Sale. 
 
 (142) Follow not the steps of Satan, i.e., by observing the idola- 
 trous customs referred to above. 
 
 (143, 144) Four pair. Alluding to the four classes of sacred 
 animals. See chap. v. 102, and note. 
 
 Hath God forbidden, dx. The Tafslr-i-Raufi says this passage was 
 revealed in order to silence Auf-Ibn-Malik, who complained against 
 
SIPARA VIII.] ( 195 ) [CHAP. VI. 
 
 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. (144) 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 con- 
 tain ? Were ye present when God commanded you this ? 
 And who is more unjust than he who deviseth a lie against 
 God, that he may seduce men without understanding ? 
 Verily God directed not unjust people. 
 
 || (145) Say, I find not in that which hath been revealed i\> 
 unto me anything forbidden unto the eater, that he eat it 
 not, except it be that which dieth of itself, or blood poured 
 forth, 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 Lokd will be gracious unto him 
 and merciful. (146) Unto the Jews did we forbid every 
 
 Muhammad for having allowed his followers the food of sacred 
 animals, which was forbidden by their fathers. If the prohibition 
 was on the ground of their being males, then all males would be 
 forbidden ; if their being females were the ground, then all females 
 would be prohibited ; and if the unborn foetus were forbidden, then 
 all animals would be forbidden, seeing such were either male or 
 female ! 
 
 Sale, on the authority of Baidhawi, says: — "In this passage 
 
 Muhammad 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 
 
 ime, their young." • 
 
 Who is more unjust than he, d-c. " The person particularly in- 
 tended here, some say, was Amru Ibn Luhai, king of Hajaz, a great 
 introducer of idolatry and superstition among the Arabs." See Prelim. 
 Disc, sect. i. p. 42. — Sale. 
 
 (145) See note on ver. 1 18. There is no contradiction of chap. v. 
 2-6, as Brinckman and others suppose. This iucludes all kinds of 
 flesh specified there. 
 
 Whoso shall be compelled. This exception is added to every pas- 
 sage of the Quran repeating the law of permitted and forbidden 
 meats. See chap. ii. 174, chap. v. 4, and chap. xvi. 116. 
 
 1 8 
 
CHAP. VI.] ( 196 ) [SIPARA Vlir. 
 
 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, or which should be 
 intermixed with the bone. This have we rewarded them 
 with, because of their iniquity ; and we are surely speakers 
 of truth. (147) If they accuse thee of imposture, say, 
 Your Loud is endued with extensive mercy ; but his 
 severity shall not be averted from wicked people. (148) 
 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 impos- 
 ture, 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. (149) Say, therefore, 
 Unto God bclongeth the most evident demonstration ; for 
 if he had pleased, lie had directed you all. (150) 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 equalise idols 
 with their Loud. 
 
 (146) Except tliat . . . on their backs. This passage contradicts 
 the teaching of the Mosaic law. Compare Levit. iii. 9-1 1 and 17, 
 with vii. 23-25. 
 
 (148) The idolaters will say, &c. Yet this is just what the Quran 
 teaches in the next verse ! The same doctrine is taught in vers. 125 
 and 137 of this chapter. See notes there. The idolaters justified 
 their idolatry on this ground. 
 
 Accuse . . . of imposture. See note on chap. iii. 189. 
 
 A false imagination. See note on ver. 116. 
 
 (150) If they bear testimony, <i-c. In the beginning of this verse 
 the Quraish are challenged to bring testimony to prove that God 
 had forbidden the flesh of the sacred animals, Bahaira, Saiba, &c. 
 Here Muhammad is told not to believe the testimony even if pro- 
 duced in answer to the challenge! One would think a challenge 
 under such circumstances was scarcely worth putting forth. 
 
 Equalise. See note on ver. I, 
 
SIPARA VIII.] ( 197 ) [CHAP. VI. 
 
 r> 3 9 
 \> G 
 
 Lord hath forbidden you ; that is to say, that ye he not 
 guilty of idolatry, and that ye show kindness to your 
 parents, and that ye murder not your children for fear 
 lest ye he reduced to poverty; we will provide for you 
 and them ; and draw not near unto heinous crimes, neither 
 openly nor in secret ; and slay not the soul which God 
 hath forbidden you to slay, unless for a just cause. This 
 hath he enjoined you that ye may understand. (152) 
 And meddle not with the substance of the orphan, other- 
 wise 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 com- 
 manded you, that ye may be admonished; (153) 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. (154) 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, 
 
 (151) See notes on ver. 137. Sale says, " This and the two follow- 
 ing versus Jalaluddin supposes to have been revealed at Madina." 
 The requirements certainly belong to a date later than the Hijra. 
 
 Unless for a just cause. "As lor murder, apostasy, or adultery." — 
 Sale. 
 
 (152) The substance of the orphan. See notes on chap. iv. 2-5. 
 A full measure. Compare Deut. xxv. 13-16. 
 
 A task . . . beyond ability. " But the pilgrimage, the Ramadhan 
 fast, the killing of unbelievers, and several other things, are very 
 often beyond the power of many Moslems." — Brinckman. But no 
 Muslim is required to perform what is '• beyond his power." This is 
 the very lesson taught in this verse. See chap. iv. 27. 
 
 (154) Bodwell thinks the abruptness with which this passage is 
 introduced predicates a lost passage preceding this. It, however, 
 simply illustrates the crudeness of the work wrought by the com- 
 pilers of the Quran. 
 
 The book of the laic, a perfect rule, <Lc. This testimony to the Pen- 
 tateuch and the way of salvation indicated therein is entirely against 
 
CHAP. VI.] ( 198 ) [SIPARA VIII. 
 
 and a direction and mercy; that the children of Israel 
 
 might believe the meeting of their Lord. 
 
 I) 20 ° ° 
 
 1 ~f~ || (155) And this book which we have now sent down is 
 
 blessed ; therefore follow it, and fear God that ye may 
 
 obtain mercy : (156) lest ye should say, The scriptures 
 
 were only sent down unto two people before us ; and 
 
 we neglected to peruse them with attention : (157) or lest 
 
 ye should say, If a book of divine revelations had been 
 
 sent down unto us, we should surely have been better 
 
 directed than they. 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. (158) Do they wait for any other than that 
 
 the angels should come unto them, to part their souls from 
 
 their todies, or that thy Lord should come to punish them ; 
 
 the Quran, which denies the cardinal doctrine of salvation by sacri- 
 fice and atoning blood. Yet in the following verses the assertion is 
 made that the teaching of the Quran and of " the Scriptures . . . 
 sent down unto the people before" — -that is, to the Jews and Chris- 
 tians — is the same. 
 
 (156) And we neglected to peruse them. Abdul Qadir translates, 
 "and we did not know to read and to teach them;" or, as Muir 
 translates, " but we are unable to read in their language " {Life of 
 Mahomet, vol. ii. p. 68, note). Muir conjectures that Muhammad 
 was led to make the prophetic claim by thoughts suggested by the 
 objections of his townsmen in language like the following: — "It is 
 well for Jews and Christians to follow the purer faith thou speakest 
 of. They, we know, have had prophets bringing them a message 
 of the will of God. Let us be content with the light our Maker hath 
 given unto us, and remain as we are. If a prophet had heen sent 
 unto us, we should no doubt have followed his directions, and been 
 equally devout and spiritual in our worship us the Jews and Chris- 
 tians." See whole discussion given at reference already quoted. 
 
 (157) Better directed than they. "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 ora- 
 tory, notwithstanding we are illiterate people." — Sale, Baidhdui. A 
 nice bit of Arab conceit. 
 
 Now hath a manifest declaration, die. The prophetic claim is here 
 again set up. See notes on vers. 19 and 48. 
 
SIPARA VIII.] ( 199 ) [chap. vr. 
 
 or that some of the signs of thy Lord should come to 
 pass, showing the dag of judgment to be at hand ? On the 
 day whereon some of thy Lokd's signs shall come to pass, 
 its faith shall not profit a soul which believed not before, 
 or wrought not good in its faith. Say, Wait ye for this 
 dag; we surely do wait for it. (159) They who make a 
 division in their religion and become sectaries, have thou 
 nothing to do with them ; their affair bclongcth only unto 
 God. Hereafter shall he declare unto them that which 
 they have done. (160) 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. (161) Say, Verily my Lord hath 
 directed me into a right way, (162) a true religion, the sect 
 of Abraham the orthodox ; and he was no idolater. (163) 
 Say, Verily my prayers, and my worship, and my life, and 
 my death are dedicated unto God, the Lord of all crea- 
 
 (158) Signs of thy Lord. " Al Baidhawi, from a tradition of Mu- 
 hammad, 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 shall break forth from Aden." 
 — Sale. See also Prelim. Disc, sect. iv. p. 62. 
 
 Its faith shall not profit, dc. " 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." — Sale. 
 
 (159) Sectaries. "That is, who believe in part of it and disbelieve 
 other parts of it, or who form schisms therein. Muhammad is re- 
 ported to have declared that the Jews were divided into seventy-one 
 sects, and the Christians into seventy-two ; and that his own fol- 
 lowers would be split into seventy-three sects ; and that all of them 
 would be damned except only one of each." — Sale, Baidhawi. 
 
 As there were no sectaries among the Muslims at this time, it is 
 quite certain that the purport of tins passage is that Muhammad 
 should avoid the Jews and Christians; and it so, this verse must be 
 referred to Madina rather than to Makkah. Commentators, who 
 interpret the passage thus, say it has been abrogated by the com- 
 mand to fight against infidels. See Tafsir-i- Iiavfi in loco. 
 
 (162) The sect of Abraham the orthodox. See note on chap. iii. 95, 
 and chap. iv. 124. 
 
 (163) Verily my prayers, d-c. This entire consecration of self to 
 
CHAP. VI.] ( 200 ) [SI PARA VIII. 
 
 tures : he hath no companion. This have I been com- 
 manded : I am the first Muslim. (164) 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 de- 
 merits but for itself ; and no burdened soul shall bear the 
 burden of another. Moreover, unto your Lord shall ye 
 return; and he shall declare unto you that concerning 
 which ye now dispute. (165) 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 punish- 
 ing; and he is also gracious and merciful. 
 
 the true God is what Muhammad here declares to be the religion of 
 Islam. 
 
 I am the first Muslim. See note on ver. 14. 
 
 (164) No burdened soul, &c. "This was revealed in answer to the 
 preceding instances of the idolaters, who offered to take the crime 
 upon themselves if Muhammad would conform to their worship." — 
 Sale, Baidliawi. 
 
 That no sinner shall bear the sin of another is true ; but Muham- 
 mad went further, denying that the burden of the sinner could be 
 borne by any one. See note on chap. iii. 194. 
 
 (165) Appointed you, to succeed. The original word is khalifah, 
 which is applied to the successors of Muhammad. 
 
 The meaning, according to the Tafsir-i-Raufi, is either that the 
 Quraish were appointed the successors of various peoples in Arabia, 
 or that the Muslims are appointed the successors of the Arab 
 idolaters. The latter seems to be the true meaning. If so, this 
 portion of the chapter may belong to the Madina revelations. 
 
( 201 ) 
 
 CHAPTER VII. 
 
 ENTITLED SUKAT AL AEAF (THE PAETITION WALL). 
 
 Revealed at Mdkkah. 
 
 INTRODUCTION. 
 
 This chapter owes its title to the reference to the partition wall be- 
 tween heaven and hell in ver. 4, which is called alArdf. It may be 
 said to contain Muhammad's vindication of bis prophetic claims. 
 Accordingly, it abounds with stories of the experiences of former 
 prophets, and of the judgments that overtook those who refused to 
 accept their doctrine and the signs of their prophetic authority. 
 Even the most careless reader can hardly fail to see that all these 
 prophets are facsimiles of Muhammad himself. Their character and 
 authority, their message and accompanying claims to inspiration, the 
 incredulity and hardness of heart shown by the tribes to whom they 
 were sent, the consequent rejection of the prophets, and the threaten- 
 ings of the sudden and dreadful judgments of God upon unbelievers, 
 all these correspond to the experience of Muhammad ; and the infer- 
 ence suggested by each story is that the rejection of the Prophet of 
 Makkah would bring with it judgments on the Quraish similar to 
 and dreadful as those which befell those tribes who rejected the 
 former prophets. 
 
 Probable Date of the Revelations. 
 
 The allusion to a famine in ver. 95 (compare chap. x. 22, 23, and 
 xxiii. 77-79), and a subsequent period of prosperity in ver. 96, 
 together with the tone of the whole chapter, point to a period imme- 
 diately preceding the Hijra as the date to which it should be 
 assigned. 
 
 The only passages to be excepted are vers. 158-160, and 164-171. 
 The former of these passages evidently belongs to Madina, as ap- 
 pears : (1) From the title, Illiterate Prophet, or Gentile Prophet, as 
 
CHAP. VII.] 
 
 ( 202 ) 
 
 [INTROD. 
 
 contrasted with the prophets of Judaism and Christianity. This 
 contrast points to Madina rather than to Makkah. (2.) From the 
 expression the law and the yospel, which, as Noeldeke points out, 
 never occurs in other than Madina revelations. (3.) From the words 
 and assist him, which certainly refer to the Ansars or helpers of 
 Madina ; and (4.) From the fact that this passage breaks the thread 
 of discourse at ver. 157, which is taken up again at ver. 161. This 
 passage was probably added by Muhammad himself at Madina. 
 
 Most commentators agree, also, in referring vers. 164-17 1 to Ma- 
 dina. Noeldeke, however, differs from them, and regards it as 
 belonging to Makkah. When, however, it is remembered that Mu- 
 hammad's custom in the Quran is to give the most detailed accounts 
 of Jewish history and tradition in the earliest chapters containing 
 such narratives, afterward alluding to the same stories with more or 
 less brevity, it must be granted that this passage belongs to Madina, 
 inasmuch as the substance of it is given at length in the early 
 Madina chapters. 
 
 Principal Subjects. 
 
 Muhammad not to doubt the Quran . 
 The people exhorted to believe in it . 
 Many cities destroyed for their unbelief 
 Prophets and their hearers on the judgment-day 
 The ingratitude of infidels ..... 
 The creation of Adam ..... 
 
 Satan refuses to worship Adam .... 
 He is driven from Paradise .... 
 
 He is respited until the resurrection . 
 He avows his purpose to beguile man . 
 God threatens Satan and his victims . 
 
 The fall of Adam and Eve 
 
 They are expelled from Paradise 
 
 Indecent customs condemned .... 
 
 God to be sought in prayer .... 
 
 True worshippers to be decently clad . 
 
 Every nation has a fixed term of life . 
 
 The doom of those who reject the apostles of God 
 
 The blessed reward of true believers . 
 
 God's curse on the infidels .... 
 
 The veil of Aiaf and its inhabitants . 
 
 The rejecters of God's apostles to be forgotten 
 
 A warning against rejecting Muhammad 
 
 The Creator and Lord of the worlds to be served 
 
 VERSES 
 1,2 
 
 3 
 4,5 
 6-9 
 
 10 
 
 11 
 11, 12 
 
 13 
 H, 15 
 16,17 
 18, 19 
 20-24 
 25,26 
 27—29 
 3o,3i 
 32-34 
 
 35 
 36-42 
 
 43-45 
 45-46 
 47-50 
 5i,52 
 53, 54 
 55-59 
 
INTROD.] 
 
 ( 203 ) 
 
 [chap. vir. 
 
 Noah rejected by his people — their fate . 
 
 Hud rejected by the Adites — their fate 
 
 Salih rejected by the Thamudites — their destruction 
 
 Lot rejected and the Sodomites destroyed . 
 
 Shuaib rejected by the Madianites, and their doom . 
 
 Unbelievers at Makkah unaffected either by adversity or 
 
 prosperity ........ 
 
 The dreadful fate of those cities who rejected the apostles 
 
 of God and charged them with imposture . 
 
 They are reprobated 
 
 Moses is sent to Pharaoh and his princes . 
 The miracles of the serpent and leprous hand . 
 
 The magicians of Egypt called 
 
 Contest by miracles between Moses and the magicians 
 
 Several magicians converted to Moses 
 
 Pharaoh's anger kindled against them 
 
 Pharaoh and his princes persecute Moses and his people 
 
 Moses exhorts his people to patient trust in God 
 
 Adversity and prosperity alike unavailing to bring Pha 
 
 raoh to repentance ...... 
 
 The Egyptian unbelievers plagued .... 
 
 The hypocrisy of the Egyptians .... 
 
 They are destroyed in the Red Sea .... 
 
 The people of Moses triumph, and possess the eastern 
 
 and western land ...... 
 
 The children of Israel become idolatrous . 
 
 Moses makes Aaron his deputy, and fasts forty days 
 
 He desires to see the glory of God, but repents his rash 
 
 ness 
 
 God gives Moses the law on two tables 
 
 Infidels threatened for calling their prophets impos 
 
 tors ......... 
 
 The people of Moses worship the golden calf . 
 They repent their sin ...... 
 
 Moses in indignation assaults Aaron .... 
 
 He prays for forgiveness for himself and Aaron 
 
 He calls for vengeance on the idolaters 
 
 God merciful to believers ..... 
 
 Moses's anger is appeased ..... 
 
 He chooses seventy elders 
 
 Moses prays for deliverance from destruction by light 
 
 ™ng 
 
 The Illiterate Prophet foretold by Moses . 
 
 60-65 
 66-73 
 74-80 
 81-85 
 
 86-94 
 
 95,96 
 
 97- 
 
 01 
 
 102, 
 
 03 
 
 104, 
 
 05 
 
 106- 
 
 08 
 
 109- 
 
 "5 
 
 116- 
 
 20 
 
 121- 
 
 123 
 
 124- 
 
 27 
 
 
 28 
 
 129, 
 
 30 
 
 131, 
 
 32 
 
 133, 
 
 34 
 
 
 55 
 
 
 30 
 
 
 137 
 
 13S, 
 
 4i 
 
 
 [42 
 
 
 43 
 
 144, 
 
 45 
 
 146, 
 
 47 
 
 
 48 
 
 
 49 
 
 
 50 
 
 
 5i 
 
 
 [52 
 
 
 '53 
 
 
 '54 
 
 
 55 
 
 i55,i 
 
 56 
 
 156, i 
 
 59 
 
CHAP. VII.] 
 
 ( 204 ) 
 
 [S1PARA VIIT. 
 
 Some Jews rightly directed . ... 
 
 The Israelites divided into twelve tribes . 
 
 The rock smitten, and manna and quails given 
 
 The command to enter the city saying Hittutun, and the 
 
 fate of the disobedient 
 The Sabbath-breakers changed into apes . 
 Dispersion of the Jews among the nations 
 Some of their successors faithful to the law of Mose 
 God shakes Mount Sinai over the Israelites 
 God's covenant with the children of Adam 
 The curse of Balaam a warning to infidels 
 Many genii and men created for hell 
 The names of God not to be travestied 
 Clod's method of leading infidels to destruction 
 Muhammad not possessed of a devil . 
 No hope for the reprobate 
 The coming of the "last hour" sudden 
 Muhammad no seer, only a preacher 
 Adam and Eve were guilty of idolatry 
 
 The folly of idolatry 
 
 Muhammad commanded to use moderation 
 
 He is to repel Satan by using the name of God 
 
 The people of Makkah incorrigible . 
 
 They charge Muhammad with imposture . 
 
 The Quran to be listened to in silence and holy medit 
 
 tion . 
 
 VKRSES 
 l60 
 l6l 
 l6l 
 
 l62, 163 
 I64-167 
 168. 169 
 I70, 171 
 172 
 
 173-175 
 
 176-179 
 
 ISO 
 
 iSr, 182 
 
 183, 184 
 
 185 
 
 186 
 
 187 
 
 188 
 
 189, 190 
 
 191-198 
 
 199 
 
 200, 201 
 
 202 
 
 203 
 
 204-206 
 
 IN THE NAME OF THE MOST MERCIFUL GOD. 
 
 R s " II (1) A. L. M. S. (2) 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. (3) Follow 
 that which hath been sent down unto you from your 
 Loed : and follow no guides besides him : how little will 
 
 (1) See note on chap. ii. 1. Some conjecture that these letters 
 represent the sentence Amara li Muhammad sdndiq, " thus spake 
 to me Muhammad the truthful." See Rodwell's note in loco. 
 
 (2) Let there be no doubt. See note on chap. ii. 2. Arnold's re- 
 mark on this passage is worthy of careful consideration : — " The 
 
SIPARA VIII.] ( 205 ) [CHAP. VII. 
 
 ye be warned ! (4) How many cities have we destroyed ; 
 which our vengeance overtook by night, or while they 
 were reposing themselves at noon-day ! (5) And their 
 supplication, when our punishment came upon them, was 
 no other than that they said, Verily we have been unjust. 
 (6) We will surely call those to an account unto whom a 
 projyhrt hath been sent ; and we will also call those to 
 account who have been sent unto them. (7) And we will 
 declare their actions unto them with knowledge ; for we 
 are not absent from them. (8) The weighing of mens 
 actions on that day shall be just ; and they whose balances 
 laden with their good works shall be heavy, are those who 
 shall be happy; (9) but they whose balances shall be 
 light, are those who have lost their souls, because they 
 injured our signs. (10) And now have we placed you on 
 the earth, and have provided you food therein ; but how 
 little are ye thankful! 
 
 || (11) We created you, and afterwards formed you; K 
 
 author of the Koran betrays precisely the disquietude and suspicion 
 which invariably indicate fraud, and never exist in guileless, honest, 
 and truthful minds." — Islam and Christianity, p. 316. And yet this 
 constant and persistent assertion of honesty and truthfulness is re- 
 garded by many as certain evidence of his sincerity. 
 
 (4) Cities destroyed . . . by night, as in the case " of Sodom and 
 Gomorrah, to whom Lot was sent." Or . . . noon-day, "as happened 
 to the Midianites, to whom Shuaib preached." — Sale, Tafsir-i-Raufi. 
 
 (5) Verily we have been unjust. They will make this confession, 
 thinking thereby to secure deliverance, not knowing that the time 
 of repentance and confession has gone by. — Tafsir-i-Raufi. 
 
 (6) The prophets will testify for or against the people to whom 
 they have been sent, and the people will witness to the faithfulness 
 of the prophets. — Tafsir-i-Raufi. 
 
 (8) The weighing, &c. See Prelim. Disc, p. 144. 
 
 The balances. One of these shall be called Light and the other 
 Darkness. The good actions shall be placed in Light and the evil 
 ones in Darkness. The length of the beam of these scales, according 
 to Ibn Abbas, will be equal to a journey of 50,000 years. — Tafslr-i- 
 Raufi. 
 
 (9) Because they injured our signs. The one great object of Mu- 
 hammad in picturing the terrors of the judgment-day was to frighten 
 his townsmen into accepting his prophetic claims. The one great 
 reason for a soul's being lost will be that it rejected the prophetic 
 claims of Muhammad. 
 
CHAP. VII.] ( 206 ) [SIPARA VIII. 
 
 and then said unto the angels, Worship Adam ; and they 
 all worshipped him, except Iblis, who was not one of those 
 who worshipped. (12) 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. 
 (13) God said, Get thee down therefore horn paradise ; for 
 it is not fit that thou behave thyself proudly therein: get 
 thee hence; thou shalt be one of the contemptible. (14) 
 He answered, Give me respite until the day of resurrec- 
 tion. (15) God said, Verily thou shalt be one of those who 
 are respited. (16) The devil said, Because thou hast de- 
 praved me, I will lay wait for men in thy strait way; (17) 
 then will I come upon them from before, and from behind, 
 and from their right hands, and from their left ; and thou 
 shalt not find the greater part of them thankful. (18) 
 
 (11) Created and . . . formed you. The creation probably has 
 reference to the souls of mankind, all of which were created before 
 Adam was formed, the forming having special reference to the pre- 
 paration of bodies for the souls. But see also chap. vi. 99 and notes 
 there. 
 
 Worship Adam, etc. See notes on the parallel passage in chap. 
 
 ii- 34- 
 
 (12) Thou hast created me of fire. The idea that angels are 
 created of fire may have been obtained from Jewish sources. See 
 Arnold's learned note in Islam and Christianity, p. 101. 
 
 Heb. i. 7 gives no ground for such an opinion, for there the angels 
 are said to be spirits. The ministers called a flame of fire may refer 
 to 2 Kings ii. 1 1, vi. 7, &c. 
 
 The Tafsir-i-Raufi has a long note here, showing how mistaken 
 Satan was in supposing creatures made of fire to be superior to those 
 made of clay. 
 
 (15) One of the respited. "As the time till which the devil is re- 
 prieved 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." — Sale, Bai- 
 dhdui. 
 
 (17) Then will I come upon them, <fcc, 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 commenta- 
 tors, to show that the devil's power is limited." — Sale, Baidhdwi. 
 
 The Quran clearly teaches that Satan has no power to destroy 
 true believers. See chap. xvi. 101. 
 
SIPARA VIII.] ( 207 ) [CHAP. VII. 
 
 God said unto him, Get thee hence, despised, and driven 
 far away : (19) verily whoever of them shall follow thee, 
 I will surely fill hell with you all. 
 
 || (20) But as for thee, Adam, dwell thou and thy wife nisf. 
 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. (21) 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. (22) 
 And he sware unto them, saying, Verily, I am one of those 
 who counsel you aright. (23) And he caused them to fall 
 through deceit. And when they had tasted of the tree, 
 their nakedness appeared unto them ; and they began to 
 join together the leaves of paradise, 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 ? (24) They answered, Loed, we 
 have dealt unjustly with our own souls ; and if thou for- 
 give us not, and be not merciful unto us, we shall surely 
 be of those who perish. (25) 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. 
 
 (18) Despised and driven awai/. See note, chap. iv. 117. Rodwell 
 translates it, a scorned and banished one. 
 
 (20) See notes on chap. ii. 35. 
 
 (21) Lest ye become immortal. Muhammad did not distinguish 
 between the Tree of Life and the Tree of the Knowledge of Good 
 and Evil. According to this passage, Adam and Eve should have 
 been rendered immortal by eating the forbidden fruit. Compare 
 chap. xx. 118 and 119. 
 
 (22) He sware. The Tafsir-i- Raufi comments thus : — Adam, may 
 the peace of God be on him! thought no one could perjure himself, 
 and thus was deceived by Satan. 
 
 (23) The tree. See chap. ii. 35, note. 
 
 Their nakedness. They were hitherto clothed in light or garments 
 of Paradise, or enrobed by their long hair. 
 
 Leaves. Either of the grape-vine or the fig-tree. — Tafsir-i- Raufi. 
 
 (24) They answered, &c. Compare Gen. iii. 10-13 ^° see now the 
 former Scriptures are attested here. 
 
 (25) See notes on chap. ii. 37. Compare Gen. iii. 1 5. 
 
R 
 
 CHAP. VII.] ( 2oS ) [SIPARA VIII. 
 
 (26) He said, Therein shall ye live, and therein shall ye 
 die, and from thence shall ye be taken forth at the resur- 
 rection. 
 10 II (2') children of Adam, we have sent down unto 
 
 you apparel, to conceal your nakedness, and fair gar- 
 ments ; but the clothing of piety is better. This is one of 
 the signs of God ; that peradventure ye may consider. 
 (28) 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 naked- 
 ness : verily he seeth you, both he and his companions, 
 whereas ye see not them. — We have appointed the devils 
 to be patrons of those who believe not : (29) 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 ? 
 (30) Say, My Lord hath commanded me to observe justice ; 
 
 (27) Apparel. " Not only proper materials, but also ingenuity of 
 mind and dexterity of hand to make use of them." — Sale. 
 
 (28-34) Let not Satan seduce you, &c. " This passage was revealed 
 to reprove an immodest custom of the pagan Arabs, who used to en- 
 compass the Kaabah naked, because clothes, they said, were the 
 signs of their disobedience to God. The Sunnat orders that when a 
 man goes to prayers he should put on his better apparel, out of re- 
 spect to the divine majesty before whom he is to appear. But as the 
 Muhammadans 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 sump- 
 tuous, and particularly in clothes adorned with gold or silver, lest 
 they should seem proud." — Sale, Jaldluddin, Baidhawi. 
 
 The Quraish seem to have defended their indecent practice on the 
 ground of custom. 
 
 (29) Muhammad declares them to be under the beguiling influence 
 of Satan, who had by deception exposed the shame of Adam and 
 Eve. Seeing, then, that their progenitor himself had been deceived 
 by Satan, the authority of their forefathers could not be relied on 
 for the establishment of filthy customs contrary to the nature of a 
 pure God : " God commandest not filthy actions." 
 
 Ye see them not. " Because of the subtlety of their bodies and 
 their being void of all colour." — Sale. 
 
 (30) My Lord hath commanded me to observe justice, should be 
 translated, My Lord hath commanded aright, i.e., in the Quran. 
 
SIPARA VIII.] ( 209 ) [CHAP. VII. 
 
 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. (31) 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. (32) children of 
 Adam, take your decent apparel at every place of worship, 
 and eat and drink, but be not guilty of excess ; for he 
 loveth not those who are guilty of excess. 
 
 || (33) 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. Thus do we dis- 
 tinctly explain our signs unto people who understand. 
 (34) Say, Verily my Lokd 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 
 
 Place of worship. Literally every masjid. Rodwell is surely 
 mistaken in saying that the word " is usually applied only to that 
 of Makkah, and that the term commonly used lor the larger mosques 
 is tijami." The term masjid is certainly used everywhere in India 
 for the ordinary mosque ; and, though larger places are called jama 
 (or djami), this term is added on to the other, e.g., jama masjid. 
 
 The word, as used here, probably has no reference to any particu- 
 lar building, but to the places where the Muslims offer prayer, i.e., 
 wherever they may be at the hour of prayer. If we understand 
 the reference to be to the qibla of each masjid (so Rodwell), then 
 we must count this passage among the Madina revelations.' 
 
 (32) Decent apparel. See general note by Sale on ver. 28. 
 
 And eat and drink. " The sons of Aniar, it is said, when they 
 performed the pilgrimage to Makkah, 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.'' — Sale, Jaldluddin. 
 
 (33) But peculiarly, <bc. " Because then the wicked, who also 
 partook of the blessings of this life, will have no share in the enjoy- 
 ments of the next." — Sale. 
 
 (34) Filth>/ actions, d:c. See notes above. 
 
 To associate loith God, i.e., to worship idols or inferior deities. 
 VOL II. 
 
CHAP. VII.] ( 2IO ) [SIPARA VITI. 
 
 he hath sent you down no authority, or to speak of God 
 that which ye know not. (35) 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. (36) 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. (37) 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 for ever. (38) 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 messengers 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. (39) 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, until they shall all have successively entered 
 therein. The latter of them shall say of the former of 
 them : Lord, these have seduced us, therefore inflict 
 on them a double punishment of the fire of hell. God 
 
 (35) Every nation. Literally every following, whether of a true or 
 false prophet. 
 
 (36-38) See notes on chap. vi. 48, 60, and iii. 185. 
 
 (38) Where are the idols. See note on chap. vi. 23. 
 
 (39) Genii and men. See below on ver. 180. 
 
 Its s'ster. "That is, the nation whose example betrayed them 
 into their idolatry and other wickedness." — Sale. 
 
 Doubled unto all. " 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, be- 
 cause of their own infidelity and their imitating an ill example." — 
 Sale, Baidlidwi, Jaldludd'm. 
 
SIPARA VIII.] ( 211 ) [CHAP. VII. 
 
 shall answer, It shall be doubled unto all : but ye know 
 it not: (40) and the former of them shall say unto 
 the latter of them, Ye have not therefore any favour 
 above us; taste the punishment for that which ye have 
 
 gained. 
 
 • 1> 
 
 || (41) Verily they who shall charge our signs with l\, 
 
 falsehood, and shall proudly reject them, the gates of 
 heaven shall not be opened unto them, neither shall they 
 enter into paradise, until a camel pass through the eye 
 of a needle, and thus will we reward the wicked doers. 
 
 (42) Their couch shall be in hell, and over them shall be 
 coverings of fire; and thus will we reward the unjust. 
 
 (43) 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 for ever. (44) And we will remove all grudges 
 from their minds ; rivers shall run at their feet, and they 
 shall say, Praised be God, who hath directed us into this 
 
 (41) They who shall charge, &c. See notes on iii. 185, and vi. 48. 
 The gates shall not be opened, d-c. " 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." — Sale, 
 Jaldluddin. See also Prelim. Disc, p. 129. 
 
 The eye of a needle. Compare Matt. xix. 24. See Eodwell's note 
 on this passage. 
 
 (42) See note on chap. iii. 197. 
 
 (43) We will not load any soul, &c. See chap. iv. 27, and notes 
 there. 
 
 (44) Will remove all grudges, <£c. " 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, Uthman, Talha, and Al Zubair." — Sale, Baidhdwi. 
 See also note on iii. 1 5. 
 
 For that which ye have wrought. Here salvation is said to be given 
 in virtue of the good works wrought by Muslims. Brinckman says, 
 " This is one of the numerous places in the Koran which deceives a 
 man, makes him proud, self-righteous, and denies the whole Atone- 
 ment. It would be a trying question for any Muslim to answer, 
 Tell me of your good works, what they have been, and the good 
 works you have neglected to do." — Notes on Islam, p. 99. But the 
 good works of a Muslim are his professing the Muslim faith and per- 
 
CHAP. VII.] ( 212 ) [SIPARA Till. 
 
 felicity ! For we should not have been rightly directed if 
 God had not directed us ; now are we convinced by demon- 
 stration that the apostles of our Loed 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. (45) And the inhabitants of 
 Paradise shall call out to the inhabitants of hell-fire, say- 
 ing, Now have we found that which our Lord promised 
 us to be true : have ye also found that which your LOED 
 promised you to be true ? They shall answer, Yea. And 
 a crier shall proclaim between them, The curse of God 
 shall be on the wicked ; (46) who turn men aside from the 
 way of God, and seek to render it crooked, and who deny 
 the life to come. (47) And between the blessed and the 
 damned there shall be a veil; and men shall stand on Al 
 Araf who shall know every one of them by their marks ; 
 and shall call unto the inhabitants of paradise, saying, 
 
 forming the five stated duties belonging to his religion. See notes 
 on chap. ii. 3-5, 37, 38 ; iii. 194 ; iv. 55, 121-123. 
 
 A crier. "This crier, some say, will be the angel Israfil." — Sale. 
 
 (47) A veil, or a wall, which is designated Al Araf. See Prelim. 
 Disc, p. 152. 
 
 And men. The commentators differ as to who these are to be. 
 The most common understanding is that those whose good and bad 
 deeds are equal, and who are therefore neither fit for heaven nor 
 worthy of hell, will be placed upon this wall. Others suppose these 
 to be martyrs and notable believers, who receive this knowledge of 
 the reward they are to receive, and also of the pains from which 
 they have escaped. Still others think they are angels in the form 
 of men. See Prelim. Disc, p. 152, and Tafsir-i-Rauji in loco. 
 
 Their marks. The blessed are distinguished by the whiteness and 
 the damned by the blackness of their faces. — TaJsir-i-Raufi. 
 
 They shall not enter therein, dsc, " 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 imme- 
 diate admittance into Paradise, and will be tantalised here for a cer- 
 tain time with a bare view of the felicity of that place." — Sale. 
 
 They will, however, eventually be received into heaven, for when 
 the command to worship will be given to the universe just before 
 the final judgment, these will prostrate themselves, and thus the 
 balance on the side of virtue will become heavier, and they will be 
 admitted into heaven. — TaJsir-i-Raufi. 
 
SIPARA VIII.] ( 213 ) [CHAP. VII. 
 
 Peace be upon you : yet they shall not enter therein, 
 although they earnestly desire it. (48) And when they 
 shall turn their eyes towards the companions of hell- fire, 
 they say, Lord, place us not with the ungodly people ! 
 
 || (49) And those who stand on Al Araf shall call unto suls 
 certain men, whom they shall know by their marks, and ]> 
 shall say, What hath your gathering of riches availed you, 
 and that you were puffed up with pride ? (50) Are these 
 the men on whom you swear that God would not bestow 
 mercy ? Enter ye into Paradise ; there shall come no fear 
 on you, neither shall ye be grieved. (51) And the inhabi- 
 tants of hcll-Uve shall call unto the inhabitants of Paradise, 
 saying, Pour upon us some water, or of those refreshments 
 which God hath bestowed on you. They shall answer, 
 Verily God hath forbidden them unto the unbelievers, 
 (52) who made a laughing-stock and a sport of their reli- 
 gion, and whom the life of the world hath deceived : there- 
 fore this day will we forget them, as they did forget the 
 meeting of this day, and for that they denied our signs to 
 oefrom God. (53) And now have we brought unto those 
 of Makkah a book of divine revelations: we have explained it 
 
 (49) Ctrtain men. " The chief's and ringleaders of the infidels" 
 {Sale, Baidhawi), e.g., Walfd Bin Mughaira, Abu Jahl, and Aas Bin 
 Wail. — Tafsir-i-Raufi. 
 
 (50) Are these the men, dc. The poorer believers, e.g., Bilal and 
 Am&r, &c, some of whom had been slaves. 
 
 Enter i/e. " 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 lie 
 understood of those who will be confined in Al Araf; 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." — Sale, Baidlidwi. 
 
 (51-54) Compare this passage with the story of the rich man and 
 Lazarus (Luke xvi. 19-26). 
 
 (52) See notes on chap. vi. 69. 
 
 (53) A book, i.e., the Quran, spoken of here as a complete volume. 
 Assuming the pre-existence of the Quran, as Muslims do, there could 
 be no ground for the charge of imposture referred to in the Prelim. 
 Disc, p. 96. But regarding Muhammad as its author, as his Euro- 
 pean apologists, in common with ourselves, do, we think there is in 
 this language very good reason for believing that author to have 
 
 G 
 
 t 1 •;• 
 
CHAP. VII.] ( 2 14 ) [SIPARA VIII. 
 
 with knowledge ; a direction and mercy unto people who 
 shall believe. (54) Do they wait for any other than the 
 interpretation thereof ? On the day whereon the inter- 
 pretation thereof shall come, they who had forgotten the 
 same before shall say, Now are we convinced by demonstra- 
 tion 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. 
 ]j -'-• || (55) 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 suc- 
 ceedeth 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 ! 
 
 been an iinpotor. There can be no reasonable doubt that the mean- 
 ing which Muhammad intended to attach to this expression is that 
 a book was sent down to him from heaven through the medium of 
 the Angel Gabriel, as the Taurat or Pentateuch had been sent down 
 to Moses, which, though revealed to his disciples piecemeal, was 
 nevertheless a complete volume. Indeed, it may fairly be doubted 
 whether this expression ever is used in the Quran to designate a 
 portion of the Quran, except in the sense that it is a part of a whole 
 already existing. 
 
 (54) The interpretation, i.e., the fulfilment of its promises and 
 threats. 
 
 Intercessors. Allusion is to the gods whom they worshipped, and 
 whom they regarded as intercessors. 
 
 Sent back. The expression looks like an allusion to the doctrine 
 of metempsychosis. 
 
 That which they imagined ; their false gods. See chap. vi. 23, note. 
 
 (55) Six days. Compare Gen. i. 14-19, and Exod. xx. 11. Some 
 understand the creation days to be each one thousand solar years in 
 length. — Tafsir-i-Ilav.fi. 
 
 Then ascended. The commentators place this sentence among the 
 Mutashdbi'idt or difficult passages of the Quran, which none but 
 God and his prophet understand. The Tafsir-i- llaufi says, God 
 only knows the truth of this matter ; as the how about God him- 
 self is a mystery, so is the how about his ascent upon the throne of 
 the heavens a mystery. 
 
SIPARA VIII.] ( 215 )" [CHAP. VII. 
 
 (56) Call unto your Lord humbly and in secret ; for lie 
 loveth not those who transgress. (57) And act not cor- 
 ruptly in the earth after its reformation ; and call upon 
 him with fear and desire : for the mercy of God is near 
 unto the righteous. (58) It is he who sendeth the winds, 
 spread abroad before his mercy, until they bring a cloud 
 heavy with rain, which we drive into a dead country ; 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; that peradventure ye may 
 consider. (59) 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. 
 
 || (60) We formerly sent Noah unto his people : and he J} j 
 said, my people, worship God : ye have no other God 
 than him. Verily I fear for you the punishment of the 
 
 Umpire his. Because he sits in the throne of heaven. 
 
 (56) Humbly and in secret, i.e., " not behaving themselves arro- 
 gantly while they pray, or praying with an obstreperous voice, or a 
 multitude of words and vain repetitions." — Sale, Baidhdwi. 
 
 Muslim prayers now come far short of fulfilling either the letter 
 or spirit of this injunction. Compare Matt. vi. 5-7. 
 
 (57) Act not corruptly, by strife, and blasphemy, and idolatry, 
 after its reformation, i.e., "after God hath sent his prophets and 
 revealed his laws for the reformation and amendment of mankind." 
 — Sale. 
 
 (58) A dead country. This refers probably to those parts of the 
 desert which depend upon the rain alone for productive power. 
 
 Thus ivill he hiring forth the dead. Compare 1 Cor. xv. 35—38. This 
 doctrine of the resurrection was undoubtedly one of the most attrac- 
 tive of those borrowed from Judaism, and well calculated to coni- 
 ■ mend him to the Arabs as a prophet. The term nuahran, translated 
 by Sale spread abroad, is buskran in all the copies current in India, 
 and is rendered heralds, as in RodwelPs translation. 
 
 (60) Noah. "Noah the son of Lamech, according to the Muham- 
 madan writers, was one of the six principal prophets, though he had 
 no written revelations delivered to him, and the first who appeared 
 after his great-grandfather Idris 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 a^e." — Sale. 
 
CHAP. VII.] ( 2l6 ) [SIPARA VIII. 
 
 great day. (61) The chiefs of his people answered him, 
 We surely perceive thee to be in a manifest error. (62) 
 He replied, my people, there is no error in me ;. but I 
 am a messenger from the Lord of all creatures. (63) I 
 bring unto you the messages of my Lord ; and I counsel 
 you aright ; for I know from God, that which ye know not. 
 (64) Do ye wonder that an admonition hath come unto you 
 from your Lord by a man from among you, to warn you, 
 that ye may take heed to yourselves, and that peradven- 
 ture ye may obtain mercy ? (65) And they accused him 
 of imposture : but we delivered him and those who were 
 with him in the ark, and we drowned those who charged 
 our signs witli falsehood ; for thev were a, blind people. 
 lv, j V II (66) And unto the tribe of Ad we sent their brother 
 
 Hiid. He said, my people, worship God: ye have no 
 
 Noah's experience, as pictured here, is the experience of Muham- 
 mad himself. His nation was a nation of idolaters, who persistently 
 refused to accept his preaching concerning the true God, who rejected 
 his prophetic claims, and accused him of imposture, and who perished 
 on account of their infidelity. 
 
 The great day. " Either the day of the resurrection, or that whereon 
 the flood was to begin." — Sale. 
 
 (64) By a man. "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." — Sale, Baidk&wi. 
 
 In this interpretation of this expression the commentators have 
 followed the example of their Prophet, and made the objections of 
 i lie antediluvians to Noah's prophetic claim to be the same as those 
 made by the Quraish to Muhammad's pretensions. See chap. vi. m, 
 and notes thereon. 
 
 (65) Those . . . in the ark. " That is, those who believed on him, 
 and entered into that vessel with him. Though there be a tradition 
 among the Muhanimadans, said to have been received from the 
 Prophet himself, and conformable to the Scripture, that eight per- 
 sons, 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 fourscore, half 
 men and half women, and that one of them was the elder Jorham, 
 the preserver, as some pretend, of the Arabian language." — Sale, 
 Zamakhshari, Jaldluddln. 
 
 (66) Ad. "Ad was an ancient and potent tribe of Arabs, and 
 zealous idolaters. They chiefly worshipped four deities, Sakia, 
 Hafidha, Razika, and Salima ; the first, as they imagined, supplying 
 them with rain, the second preserving them from all dangers abroad, 
 
SIPARA VIII.] ( 217 ) [CHAP. VII. 
 
 other God than him; will ye not fear him? (67) The 
 chiefs of those among his people who believed not 
 answered, Verily we perceive that thou art guided by 
 folly; and we certainly esteem thee to be one of the liars. 
 (68) He replied, my people, I am not guided by folly ; 
 but I am a messenger unto you from the Lord of all 
 creatures. (69 ) I bring unto you the messages of my 
 LORD; and I am a faithful counsellor unto you. (70) I»'> 
 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 suc- 
 cessors unto the people of Noah, and hath added unto 
 you in stature largely. Remember the benefits of God, 
 that ye may prosper. (71) 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. Hud answered, Now shall there 
 suddenly fall upon you from your Lord vengeance and 
 indignation. (72) Will ye dispute with me concerning 
 the names which ye have named and your fathers, as to 
 
 the third providing food for their sustenance, and the fourth restor- 
 ing them to health when afflicted with sickness, according to the 
 signification of the several names."— Sale. See also the Prelim. 
 Disc, p. 20. 
 
 Hud. See Prelim. Disc, p. 21, and my note there. Hud, like 
 Noah, had experiences like unto those of Muhammad. The lan- 
 guage ascribed to him and ''his people" is mostly verbatim, the 
 Fame as that ascribed to Noah and the antediluvians. 
 
 Chiefs . . . who believed 7iot. Some of the chiefs did believe on 
 Hud. Baidhawi says one of them was Murthad Ibn Saad. 
 
 (70) Successors unto the people of Noah. "Dwelling in the habita- 
 tions of the antediluvians, who preceded them not many centuries, 
 or having the chief sway in the earth after them : for the kingdom 
 of Sbidad, the son of Ad, is said to have extended from the sands of 
 Alaj to the trees of Oman." — Sale, Baidlmwi. 
 
 And . . . stature. See Prelim. Disc, p. 22. 
 
 (71) Bring down that judgment. This was just what the infidel 
 Quraish said to Muhammad. See chap. vi. 56. 
 
 (72) The names. The idols, whose names are given in note on 
 ver. 66. 
 
CHAP. VII.] ( 2l8 ) [SIPARA VIII. 
 
 which God hath not revealed unto you any authority ? 
 (73) Do ye wait therefore, and I will be one of those who 
 wait with you. And we delivered him, and them who 
 believed with him, by our mercy ; and we cut off the utter- 
 most part of those who charged our signs with falsehood, 
 and were not believers. 
 It 17* |! (74) And unto the tribe of Thamud we sent their 
 
 brother Salih. He said, 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 : therefore dismiss her freely, that she 
 may feed in God's earth ; and do her no hurt, lest a 
 
 (73) We cut off, &c. The following note by Sale contains a speci- 
 men of the kind of history to be met with on the pages of any Muslim 
 commentary on the Quran : — 
 
 "The dreadful destruction of the Adites we have mentioned in 
 another place (Prelim. Disc. p. 21), 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 incon- 
 sistencies in the histories of these ancient tribes. The tribe of Ad, 
 having been for their incredulity previously chastised with a three 
 years' drought, sent Kail Ibn Ithar and Murthad Ibn Saad, with 
 seventy other principal men, to the temple of Makkah to obtain 
 rain. Makkah was then in the hands of the tribe of Amalek, whose 
 prince was Muawiyah Ibn Baqr ; 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 him- 
 self, 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, Murthad 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 Muawiyah to 
 imprison him, lest he should go with him ; which being done, Kail 
 with the rest entering Makkah, begged of God that he would send 
 rain to the people of Ad. Whereupon three clotnls 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 passed over them, it proved to be fraught with the 
 divine vengeance, and a tempest broke forth from it which destroyed 
 them all." 
 
 (74) Thamiod. An ancient tribe of Arabs. See Prelim. Disc, 
 p. 22. 
 
 Salih. " Baidha wi deduces his genealogy thus : Salih the son of 
 
SIPARA VIII.] ( 219 ) [CHAP. VII. 
 
 painful punishment seize you. (75) 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. Eemember therefore the benefits 
 of God, and commit not violence in the earth, acting cor- 
 ruptly. (76) 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 Salih hath been sent from his Lord ? 
 They answered, We do surely believe in that wherewith 
 he hath been sent. (77) Those who were elated with 
 pride replied, Verily we believe not in that wherein ye 
 
 Obaid, the son of Asaf, the son of Masikh, the son of Obaid, the son 
 of Hadhir. the son of Thainiid." — Sale. But these genealogies are 
 quite worthless, being almost without exception an adaptation of 
 Jewish genealogies to Arab tradition. See notes on Prelim. Disc, 
 pp. 24, 25. As usual, Salih is a brother of the people to whom he 
 is sent, as Muhammad was a brother of the people to whom he pre- 
 tended to have been sent. 
 
 The remarks made on the prophetic experiences of Noah and Hud, 
 vers. 60 and 66, will apply also to those of Salih. This Salih seems 
 to be a prophet of Muhammad's own invention. See note in Prelim. 
 Disc, p. 21. 
 
 This she-camel . . . a sign. " The Thamudites insisting on a 
 miracle, proposed to Salih 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, Junda Ibn 
 Amru, their prince, pointed to a rock standing by itself, and bade 
 Salih 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 Salih asked it of God, and pre- 
 sently the rock, after several throes, as if in labour, was delivered 
 of a she-camel answering the description of Junda, which imme- 
 diately brought forth a young one ready weaned, and, as some say, 
 as big as herself. Junda, seeing this miracle, believed on the 
 Prophet, and some few with him ; hut the greater part of the Tha- 
 mudites remained, notwithstanding, incredulous." — Sale. 
 
 (75) Cut out . . . houses. See Prelim. Disc, p. 23. 
 
 (76) Who were esteemed weak. This passage undoubtedly expresses 
 the social position of the Muslims when this passage was revealed. 
 As yet they were few in number, mostly poor, and held in contempt 
 by their townsmen. 
 
CHAP. VII.] ( 220 ) [SIPARA VIII. 
 
 believe. (78) And they cut off the feet of the camel, and 
 insolently transgressed the command of their Lord, and 
 said, Salih, cause that to come upon us which thou hast 
 threatened us, if thou art one of those who have been sent 
 ly God. (79) Whereupon a terrible noise from heaven 
 assailed them; and in the morning they were found in 
 
 (78) They cut off the fed of the camel, dx. " This extraordinary 
 camel frighting the other cattle from their pasture, a certain rich 
 woman named Onaiza Omm Ganim, having four daughters, dressed 
 them out, and offered one Kidar his choice of them if lie 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. Others tell the story somewhat differently, 
 adding Sadaqa Bint al Mukhtar as a joint conspiratress with Onaiza, 
 and pretending that the young one was not killed ; for they say that 
 having fled to a certain mountain named Kara, he there cried three 
 times, and Salih 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." — Sale, Baidhdwi. 
 
 Rodwell thinks it possible that the camel-killing which resulted 
 in a war between the Banu Taghlib and the Bani Baqr, a.d. 490, 
 afforded to Muhammad the groundwork of this story of the persecu- 
 tion of Salih. It seems clear that some such story was current among 
 the heathen Arabs, which Muhammad found convenient to his use, 
 and which he adapted to further his prophetic claims. 
 
 Cause that to come, &c. They said this " because they trusted in 
 their strong dwellings, hewn in the rocks, saying the tribe of Ad 
 perished only because their houses were not built with sufficient 
 strength." — Sah. 
 
 (79) A terrible noise. " Like violent and repeated claps of thunder, 
 which some say was no other than the voice of the Angel Gabriel, 
 and which rent their hearts. It is said that after they had killed 
 the camel, Salih 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." — Sale, 
 Baidhdwi. 
 
 The following episode in the history of Muhammad is here related 
 by Sale as follows, on the authority of Abullida : — "Muhammad, 
 in the expedition of Tabiik, which he undertook against the Greeks 
 in the ninth year of the Hijra, passing by Hijr, where the 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 tip again, or if they had kneaded 
 any meal with it, to give it to their camels ; and wrapping up his 
 face in his garment, he set spurs to his mule, crying out, ' Enter not 
 
SIPARA VIII.] ( 221 ) [CHAP. VII. 
 
 their dwellings prostrate on their breasts and dead. (80) 
 And Salih departed from them, and said, 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. (81) And remember Lot, when he said unto his 
 people, Do ye commit a wickedness wherein no creature 
 hath sent you an example? (82) Do ye approach lust- 
 fully unto men, leaving the women ? Certainly ye are 
 people who transgress all modesty. (83) But the answer 
 of his people was no other than that they said the one to 
 the other, Expel them your city; for they are men who 
 preserve themselves pure from the crimes which ye commit. 
 (84) Therefore we delivered him and his family, except 
 his wife ; she was one of those who stayed behind : and 
 
 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." 
 
 (80) The message. This message was probably delivered at the 
 parting of Salih from the people, though some think it was delivered 
 after the calamity. 
 
 (81) Lot. " The commentators say, conformably to the Scripture, 
 that Lot was the son of Haran, the son of Azar or Terah, and con- 
 sequently Abraham's nephew, who brought him with him from 
 Chaldea into Palestine, where they say lie 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." — Sale. 
 
 Lot certainly was not sent to Sodom as a prophet. What Peter 
 says of him in his 2nd Epistle, ii. 8, in no way implies that he was 
 a preacher of righteousness, as Sale fancies. His only claim to be 
 even a righteous person is based on his having, in the midst of many 
 vices, held on to ''the faith of Abraham." We think the Quran is 
 here fairly chargeable with again contradicting the Scriptures it pro- 
 fesses to attest. 
 
 No creature. The original has it, Mill il 'alumina, none from 
 among the learned. 
 
 (83) Expel them, viz., " Lot and those who believe on him." — Sale. 
 The Tafsir-i- liauji says, Expel Lot and his sons and those who believe 
 on him. The statement of the Quran clearly implies that some of 
 the Sodomite-, besides Lot and his daughters, mentioned in chap. xi. 
 77, 78, escaped from the destruction which fell on the remainder. 
 
 (84) She . . . stayed. Commentators are not agreed whether she 
 remained in the city or went forth some distance with Lot. See 
 Sale's note, given in chap. xi. 80. The language of both these pas- 
 
CHAP. VII.] ( 222 ) [S1PARA VIIT. 
 
 we rained a shower of stones upon them. (85) Behold 
 therefore what was the end of the wicked. 
 Jl ~r- (86) And unto Madian we sent their brother Shuaib. He 
 said unto them, my people, worship God ; ye have no God 
 
 sages certainly favours the view of those who believe she remained 
 in the city. 
 
 (85) A shower. In chap. xi. 8i it is distinctly said this shower 
 was of "stones of baked clay." This whole passage, as well as the 
 parallel passages in chaps, xi. 76-82 ; xv. 58-77 ; xxvi. 160-174 > 
 xxvii. 55-59, &c, contradicts the statements of Gen. xix. in many 
 particulars. Surely the taunts of those referred to in ver. 203 of 
 this chapter were well directed. Granting the ignorance of Muham- 
 mad in respect to the sacred stories he attempts to narrate here, — ■ 
 of which ignorance we have abundant illustration in this chapter, — 
 still the fact remains that Muhammad, receiving his information from 
 parties themselves ill-informed, recorded the result in the Quran, 
 declaring that he received it directly from heaven through the Angel 
 Gabriel. 
 
 (86) Madian. " Or Midian. was a city of Hijaz, and the habita- 
 tion of a tribe of the same name, the descendants of Midian, the son 
 of Abraham by Keturah (Gen. xxv. 2), who afterwards coalesced with 
 the Ishmaelites, as it seems ; Moses naming the same merchants who 
 sold Joseph to Potiphar in one place Ishmaelites, and in another 
 Midianites. (Comp. Gen. xxxix. 1, and 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 Muhammad's time was soon after demolished in the succeeding 
 Avars, and it remains desolate to this day. The people of the country 
 pretend to show the well whence Moses watered Jethro's flocks." — Sale. 
 
 Shuaib. Muslim writers generally identify Shuaib with Jethro, 
 the father-in-law of Moses. Baidhawi says he was the son of Mikail, 
 the son of Yashjar, the son of Midian, and the 7'afsir-i-Rauji relates 
 that he was descended from Lot, Midian having married the daughter 
 of Lot. 
 
 "In the commentary of the Syrian Ephream, Jethro is called 
 Shuaib." — JYotes on the Roman Urdii Quran. 
 
 An evident demonstration. No miracles wrought by Shuaib are 
 described either in the Quran or the Traditions, yet Muslim writers 
 teil us that when he desired to ascend a mountain, it invariably 
 stooped down to receive him, and then rose up to its ordinary place ! 
 See Tafsir-i-Raufi in loco. 
 
 Sale gives the following on the authority of Baidhawi and D'Her- 
 belot : — "This demonstration the commentators suppose to have been 
 a power of working miracles, though the Quran mentions none in 
 particular. However they say (after the Jews) that he gave his son- 
 in-law that wonder-working rod with which he performed all those 
 miracles in Egypt and the desert, and also excellent advice and in- 
 structions (Exod. xviii. 13), whence he had the surname of Khatib al 
 anbiyah, or the preacher to the prophets." 
 
S1PAICA 
 
 SIPARA VIII.] ( 223 ) [CHAP. VII. 
 
 besides him. Now hath an evident demonstration come 
 unto you from your Lord. Therefore give full measure 
 and just weight, and diminish not unto men aught of their 
 matters : neither act corruptly in the earth after its re- 
 formation. This wjll be better for you, if ye believe. (87) 
 And beset not every way, threatening the passenger, 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. 
 (88) 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. 
 
 || (89) The chiefs of his people, who were elated with ninth 
 pride, answered, We will surely cast thee, Shuaib, 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 ? (90) 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. 
 Loud, do thou judge between us and our nation with 
 
 Give full measure. One of the great crimes of the Midianites was 
 keeping two different kinds of weights and measures, buying by one 
 and selling by the other. Baidhdwi, Tafsir-i- Raufi. 
 
 After reformation. See on ver. 57. 
 
 (87) Beset not every way, &c. " .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 beset- 
 ting the way of truth, and threatening those who gave ear to the 
 remonstrances of Shuaib." — Sale, Baidhdwi. 
 
 (88) Wait patiently, &c. This is no doubt what Muhammad him- 
 self taught his hearers at Makkah. It would appear that, unable to 
 work miracles, he either hoped for the power to do so (see notes on 
 chap. vi. 109-m), or he trusted that something would turn up to 
 favour his cause in the future. 
 
 (89) We will surely cast thee . . . out of our city. Rod well relates 
 a Jewish tradition of similar import regarding Jethro. See Koran 
 
CHAP. VII.] ( 224 ) [SIPARA IX. 
 
 truth ; for thou art the best judge. (91) And the chiefs of 
 his people who believed not said, If ye follow Shuaib, ye 
 shall surely perish. (92) Therefore a storm from heaven 
 assailed them, and in the morning they were found in their 
 dwellings dead and prostrate. (93) They who accused 
 Shuaib of imposture became as though they had never 
 dwelt therein ; they who accused Shuaib of imposture 
 perished themselves. (94) And he departed from them, 
 and said, 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 ? 
 J| -.£■ || (95) We have never sent any prophet unto a city but 
 
 we afflicted the inhabitants thereof with calamity and 
 adversity, that they might humble themselves. (96) 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. (97) 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 
 
 p. 117 note. This passage seems to point to the time when the 
 Quraish proscribed Muhammad and his followers and sympathiser*, 
 and compelled them to retire to " the Sheb of Abu Talib," about five 
 or six years before the Hijra. 
 
 (91) A storm '"like that which destroyed the Thamvidites." — Sale. 
 Some translate the word earthquake. See Tafslr-i-Baitfi. 
 
 (93) The fate of the Quraish is here prefigured. See notes on chap, 
 iii. 1 fc>5, and notes above on vers. 2, 60, 66, and 74. 
 
 (94) Why should I be grieved, d-c. Comp. Matt, xxiii. y], and Luke 
 xix. 41, 42 ; xxiii. 34. 
 
 (95) .See note on chap. vi. 131. There is here, in all probability, 
 allusion to some calamity which had befallen the city of Makkah. 
 Some say it was a famine. 
 
 (97-100) Those cities, i.e., those described above as inhabited by 
 the people of Moab, Hud, Salih, Lot, and Shuaib, whose dreadful 
 fate is set forth as a warning to those who refuse to beiieve on Mu- 
 hammad. The great crime of these people was tliat they charged their 
 pirophets with being impostors. Was not Muhammad conscious of his 
 own imposture ] See note on ver. 2. 
 
SIPARA IX.] ( 225 ) [CHAP. VII. 
 
 vengeance on them for that which they had been guilty of. 
 (98) Were the inhabitants therefore of those cities secure that 
 our punishment should not fall on them by night while 
 they slept ? (99) Or were the inhabitants of those cities 
 secure that our punishment should not fall on them by 
 day while they sported ? (100) Were they therefore 
 secure from the stratagem of God ? But none will think 
 himself secure from the stratagem of God except the 
 people who perish. 
 
 || (101) And hath it not manifestly appeared unto those R 
 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. (102) 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. (103) And we found not 
 in the greater part of them any observance of their cove- 
 nant ; but we found the greater part of them wicked doers. 
 (104) Then we sent after the above-named apostles Moses 
 with cuir signs unto Pharaoh and his princes, who treated 
 
 (100) The stratagem of God. " Hereby is figuratively expressed 
 the manner of God's dealing with proud and ungrateful men, by 
 suffering them to fill itp the measure of their iniquity, without 
 vouchsafing to bring them to a sense of their condition by chastise- 
 ments and afflictions till they find themselves utterly lost, when they 
 least expect it." — Sale, Baidhdwi. 
 
 (101) Those who have inherited the earth, <£c, i.e., the Quraish, who 
 are here warned of the judgments in store for them on account of 
 their unbelief, unless they repent. 
 
 But tve will seal up, d'C. Rod well rightly connects this with the 
 preceding by the copulative and instead of tue disjunctive but. The 
 passage should therefore read, We can afflict them for their aim, and 
 seal up their hearts, and (wherefore) they shall not hearken. 
 
 (102, 103) These verses give a sort of summary of what has gone 
 before, and would have been more appropriately placed before 
 ver. 60. 
 
 (104) We sent . . . Hoses. The Quran everywhere presents Moses 
 as the apostle of the Egyptians as well as of the Israelites. He is 
 sent to them to warn them against idolatry, and to urge them to the 
 VOL. II. P 
 
CHAP. VI I.J ( 226 ) [SIPARA IX. 
 
 them unjustly ; but behold what was the end of the cor- 
 rupt doers ? (105) And Moses said, Pharaoh, verily I 
 am an apostle sent from the Lord of all creatures. (106) It 
 is just that I should not speak of God other than the truth. 
 Now am I coine 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, pro- 
 duce it, if thou speakest truth. (107) Wherefore he cast 
 down his rod ; and behold, it became a visible serpent. 
 
 ■worship of the true God. The children of Israel who believe on him 
 are therefore his followers — are true Muslims. See parallel passages 
 in chaps, x. 76-93, and xl. 24-49. 
 
 The Moses of the Quran is a Muhammad in disguise. Muslims 
 believe Moses to have been a black man. 
 
 Pharaoh. " 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 
 Walfd, who, according to some, was an Arab of the tribe of Ad, or, 
 according to others, the son of Musdb, the son of Riydn, the son of 
 Walid the Amalekite. There are historians, however, who suppose 
 Kabiis, the brother and predecessor of al Walid, 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 Musab, or grand- 
 father Riydn. Abulfida says that Musab 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 Musab, be not 
 grieved, for thou shalt have a wicked son, who will be at length cast into 
 hell. And he accordingly had this Walid, who afterwards coming 
 to be king of Egypt, proved an impious tyrant." — Sale, Baidhdwi, 
 Zamalchsliari. 
 
 Treated them unjustly, i.e., refused to believe the signs of his 
 apostleship. 
 
 (107) A visible serpent. " 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 towards 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." — Sale, Baidhdwi. 
 
S IPARA IX.] ( 227 ) [CHAP. VII. 
 
 (108) And he drew forth his hand out of his bosom,; and 
 behold, it appeared white unto the spectators. 
 
 || (109) The chiefs of the people of Pharaoh said, This It 
 man is certainly an expert magician: (110) he seeketh to 
 dispossess you of your land. What therefore do ye direct? 
 (Ill) They answered, Put off him and his brother by fair 
 promises for some time, and in the mean while send unto 
 the cities persons, (112) who may assemble and bring unto 
 thee every expert magician. (113) So the magicians came 
 unto Pharaoh; (114) and they said, Shall we surely receive 
 a reward if we do overcome? (115) He answered, Yea; 
 and ye shall certainly be of those who approach near unto 
 my throne. (116) They said, Moses, either do thou cast 
 down thy rod first, or we will cast down ours. Moses an- 
 swered, Do ye cast down your rods first. (117) And 
 when they had cast them down, they enchanted the eyes of 
 
 The common view is that it was an ordinary serpent, and that the 
 Egyptians regarded it as having been produced by magic. 
 
 (108) He drew forth his hand, d:c. The Bible nowhere snys this 
 miracle was performed before Pharaoh. There seems to have been 
 Jewish tradition to which Muhammad was indebted for his know- 
 ledge on this point (see Rodwell's note in loco). Sale thinks we may 
 fairly infer from Exod. iv. 8, Q, that both signs were shown to 
 Pharaoh. 
 
 (109) The chiefs of the people. These chiefs, who symbolise the 
 Arab chiefs of Makkah, are represented as equally guilty with 
 Pharaoh. They continually mock at the miracles or signs of Moses 
 and Aaron, and stir up Pharaoh to rebellion against God. 
 
 (110) What . . . do ye direct? This is a question addressed by 
 Pharaoh to his counsellors. 
 
 (113) Magicians. "The Arabian writers name several of these 
 magicians, besides their chief priest Simeon, viz., Sadur and Ghadur, 
 Jaath and Musfa, Waran and Zaman, each of whom came attended 
 with their disciples, amounting in all to several thousands." — Male. 
 
 The Tafsir-i-liaufi gives the names of these magicians as follows : 
 — Simeon, Sadur and Adiir, Hathat and Musfa. They were accom- 
 panied by 70,000 followers. 
 
 (117) They enchanted the eyes. " 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 dis- 
 tance took them to be true serpents." — Sale, Baidhavri. 
 
 The Tafslr-i- llaufi says they prepared their ropes by rubbing upon 
 
 1 ±. 
 
 4 
 
CHAP. VII.] ( 228 ) [SIPARA IX. 
 
 the men vjho were present, and terrified them ; and they 
 performed a great enchantment. (118) 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 appca,r changed into serpents. (119) Wherefore 
 the truth was confirmed, and that which they had wrought 
 vanished. (120) And Pharaoh and his magicians were 
 overcome there, and were rendered contemptible. (121) 
 And the magicians prostrated themselves, worshipping ; 
 (122) and they said, We believe in the Lord of all crea- 
 tures, (123) the Lord of Moses and Aaron. (124) Pharaoh 
 
 them certain chemicals, filling their sticks with quicksilver, which, 
 under the heat of the sun, or, according to others, the heat of fires 
 previously kindled under the place where they were thrown, made 
 them curl up and intertwine so as to appear at a distance like real 
 serpents. The numher of rods and ropes thus changed into the ap- 
 pearance of serpents is said to have been forty thousand. 
 
 (118) Behold, it swallowed up, <hc. " 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 terrur 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. Where- 
 upon the magicians declared that it could be no enchantment, because 
 in such case their rods and cords would not have disappeared." — Sale, 
 Baidh&wi. 
 
 (120) Were rendered contemptible. Rodwell translates drew back 
 humiliated, which agrees with the Urdu and Persian translations, 
 which have it they returned disgraced. 
 
 (121) The magicians prostrated, &c. " It seems probable that all 
 the magicians were not converted by this miracle, for some writers 
 introduce Sadiir and Ghadiir 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, enchant- 
 ments have no en'ect 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. And this was the first step towards 
 their conversion." — Sale, Baidh&wi, Tafsir-i-RauJi. 
 
SIPARA IX.] ( 229 ) [CHAP. VIT. 
 
 said, Have ye believed on him before I have given you 
 permission ? Verily this is a plot which ye have con- 
 trived in the city, that ye might cast forth from thence 
 the inhabitants thereof. But ye shall surely know that I 
 am your master ; (125) for I will cause your hands and 
 your feet to be cut off on the opposite sides, then I will 
 cause you all to be crucified. (126) The magicians an- 
 swered, We shall certainly return unto our Lord in the 
 next life; (127) for thou takest vengeance on us only 
 because we have believed in the signs of our Lord when 
 they have come unto us. Lord, pour on us patience, 
 and cause us to die Muslims. 
 
 || (128) And the chiefs of Pharaoh's people said, Wilt It 
 thou let Moses and his people go, that they may act cor- 
 ruptly in the earth, and leave thee and thy gods ? Pharaoh 
 
 (124) Permission. Abdul Qadir says Pharaoh professed to be a god, 
 and caused images of himself to be worshipped by the people. 
 
 A plot, 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." — Sale, Baidhdwi. 
 
 (125) On the punishments said here to have been threatened by 
 Pharaoh, see chap. v. yj, 38, 42-44. There is undoubtedly an 
 anachronism in this passage. 
 
 (127) Cause us to die Muslims. "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 Quran (chap, xxviii. 35), You two, and they who follow 
 you, shall overcome." — Sale, Baidhdwi. 
 
 This passage teaches that Islam is the one only true religion, the 
 religion of Moses, and therefore the religion of the Pentateuch. The 
 Quran here again points to the reasons for its own rejection. See note 
 on chap. ii. 136. 
 
 (128) Leave thee and thy gods. "Some of the commentators, from 
 certain impious expressions of this prince recorded in the Quran 
 (chap. xxvi. 28; xxviii. 38), 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 dlihatakd, thy gods, read ildhataka, thy worship." 
 
 See above, on ver. 1 24. Pharaoh, says the Tafsir-i-Raufi, worshipped 
 the stars, calling the images of himself, used by the people, little 
 gods, and himself the great god. Much of this kind of comment is 
 due to the manifest inconsistency of the Quran in representing 
 Pharaoh sometimes as an idolater (note the expression " thy gods," 
 here and chap. x. 79), and at other times as claiming to be the only 
 
CHAP. VII.] ( 230 ) [SIPARA IX. 
 
 answered, We will cause their male children to be slain, 
 and we will suffer their females to live ; and by that means 
 we shall prevail over them. (129) 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 he unto those who fear him. (130) They an- 
 swered, We have been afflicted by having our male children 
 slain before thou earnest 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. 
 [) ] <'>. || (131) And we formerly punished the people of Pharaoh 
 with dearth and scarcity of fruits, that they might be 
 warned. (132) Yet when good happened unto them, 
 
 God. This error may have arisen out of a mistaken apprehension 
 of the use of the word god. See Exod. vii. 1. 
 
 Mah children to be slain. This is an anachronism, but the com- 
 mentators reconcile this statement with history by saying, as given 
 by Sale, "We will continue to make use of the same cruel policy to 
 keep the Israelites in subjection as we have hitherto done." But the 
 form of words in the original obliges us to regard this as a new order, 
 and there is not a word in the Quran to justify the statement of 
 of Abdul Qadir that " this practice, which had been ordered before 
 and afterwards discontinued, was here again inaugurated." Cer- 
 tainly there is nothing in history to substantiate such a statement. 
 It is simply a device to reconcile the Quran with history. 
 
 We shall prevail. " The commentators say that Pharaoh came 
 to this resolution because he had either been admonished in a dream, 
 or by the astrologers or divines, that one of that nation should sub- 
 vert his kingdom." — Sale, Baidhdwi, Jaldluddin. 
 
 (129) The earth is God's. The Tafsir-i-Raufi says that Moses here 
 predicts that the children of Israel should possess the land of Egypt. 
 See below on ver. 137. 
 
 (130) Your enemy, i.e., Pharaoh. 
 
 (131) Death and famine. The allusion is to the seven years' 
 famine under the Pharaoh who domiciled the children of Israel in 
 Egypt. This Pharaoh is here identified with the Pharaoh of Quranic 
 celebrity ! Tins famine was inflicted as a warning, which, being 
 unheeded, was followed by the plagues of ver. 134. 
 
 (132) Unto them. The context proves beyond doubt that the per- 
 sons referred to here are the Egyptians, but the murmurings described 
 belong to Israel in the desert. 
 
SIPARA IX.] ( 23I ) [CHAP. VII. 
 
 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. Was not their ill-luck with God ? 
 But most of them knew it not. (133) And they said unto 
 Moses, Whatever sign thou show unto us, to enchant us 
 therewith, we will not believe on thee. (134) Wherefore 
 we sent upon them a flood, and locusts, and lice, and frogs 
 and blood ; distinct miracles : but they behaved proudly, 
 and became a wicked people. (135) And when the plague 
 
 Ill-luck. " The original word properly signifies to take an ominous 
 and sinister presage of any future event, from the flight of birds, or 
 the like."- — Sale. 
 
 (133) We will not believe on thee. Muhammad undoubtedly thought 
 that Moses was sent to the Egyptians to call them to repentance, 
 as well as to deliver Israel from the hand of Pharaoh. He thought 
 of him as a prophet of Egypt, as he thought of himself as the prophet 
 of Arabia. Moses is here rejected, and the Egyptians refuse to 
 become Muslims. The children of Israel, and all who believe in 
 Moses, he regards in the light of his own followers seeking an asylum 
 from persecution in Abyssinia, and perhaps Madina. 
 
 (134) A flood. Arnold thinks the allusion must be to the deluge, 
 inasmuch as the drowning in the Red Sea occurred after the plagues 
 (Islam and Christianity, p. 140). But the story of Noah, given in this 
 chapter, vers. 60-65, shows that Muhammad did not mean the deluge 
 in speaking of a flood here. We must therefore regard this statement 
 as either an addition to the Jewish story or as referring to the drown- 
 ing in the Red Sea. Historical accuracy is not one of the virtues of 
 the oracle of Islam, as this chapter abundantly illustrates. Muslim 
 commentators, as Baidhawi, &c, understand a deluge to be meant, 
 and describe it as given in the following from Sale's notes on this 
 passage : — " 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. As there is no mention of 
 any Mich 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. For the word tufdn, 
 which is used in this place, and is generally rendered a deluge, may 
 also signify any other universal destruction or mortality." 
 
 Lice. " Some will have these insects to have been a larger sort 
 of tick; others, the young locusts before they have wings." — Sale, 
 Baidhawi. 
 
 The order of the plagues, so far as mentioned here, is exactly the 
 reverse of that in Exodus, but the order here is recognised as the true 
 one by all Muslim authorities. 
 
 (135) Plague, i.e., any one of the plagues already mentioned. 
 
CHAP. VII.] ( 232 ) [SIPARA IX. 
 
 fell on them, they said, 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 he had taken the plague from off them 
 until the term which God had granted them was expired, 
 behold they broke their promise. (136) Wherefore we 
 took vengeance on them, and drowned them in the Bed 
 Sea; because they charged our signs with falsehood, and 
 neglected them. (137) And we caused the people who 
 had been rendered weak to inherit the eastern parts of the 
 earth and the western parts thereof, 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. 
 
 || (138) And we caused the children of Israel to pass 
 through the sea, and they came unto a people who gave 
 
 We will believe thee, i.e., we will acknowledge the true God, and 
 accept thee as his prophet ; in other words, we will be Muslims. 
 See notes above on vers. 104, 127, and 133. 
 
 We will let the children of Israel go with thee, i.e., to their own 
 country. But see on ver. 133. 
 
 They broke their promises. If the conjecture mentioned in note on 
 ver. 95 has any truth in it, there is in this and the following verse 
 an implied warning against unbelief. 
 
 (136) Browned them. See notes on chap. x. 90-92, and xx. 79-81. 
 
 Because, &c. This statement is a direct contradiction of the teach- 
 ing of Moses. The Egyptians did not deny the miracles of Moses, 
 but " Pharaoh hardened his heart." 
 
 (137) We caused . . . to inherit. The commentators say the re- 
 ference is to Syria. If so, eastern parts and western refer most pro- 
 bably to the lands on the eastern and western sides of the Jordan. 
 The passage in connection with what follows, however, raises the 
 suspicion that Muhammad here intended us to understand that God 
 gave the Israelites the victory over Pharaoh, and so made them 
 masters of the country on both sides of the Red Sea. See also chap, 
 xvii. 106. 
 
 The structures. Those mentioned in chap, xxviii. 38, and xl. 
 
 38, 39- . , 
 
 (138) A people. "These people some will have to be of the tribe 
 
SIPARA IX.] ( 233 ) [CHAP. VII. 
 
 themselves up to the worship of their idols, and they said, 
 Moses, make us a god, in like manner as these people 
 have gods. Moses answered, Verily ye are an ignorant 
 people: (139) for the religion which these follow will he 
 destroyed, and that which they do is vain. (140) He 
 said, Shall I seek for you any other god than God, since 
 he hath preferred you to the rest of the world ? (141) And 
 remember when we delivered you from the people of Pha- 
 raoh, who grievously oppressed you ; they slew your male 
 children, and let your females live : therein was a great 
 trial from your Lokd. 
 
 || (142) And we appointed unto Moses a fast of thirty {{, V 
 nights before we gave him the law, 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 
 
 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." — Sale, 
 Baidhdwi. 
 
 Make us a god. This request being addressed to Moses contradicts 
 the Bible (Exod. xxxii. 1, and Acts vii. 40). The reason for their 
 returning to idolatry was that they had lost confidence in the absent 
 Moses. 
 
 As these have, i.e., the Amalekites. The Israelites, however, did 
 not adopt a new form of idolatry, but merely lapsed into that which 
 they had adopted while in Egypt. 
 
 (142) Thirty nights. " 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'l Qaada ; but not liking the savour of his breath, he rubbed his 
 teeth with a dentifrice, upon which the angels told him that his 
 breath before had the odour of musk (see Prelim. Disc, p. 176), but 
 that his rubbing his teeth had taken it away. Wherefore God 
 ordered him to fast ten days more, which he did ; and these were the 
 first ten days of the succeeding month, Dhu'l Hajja. Others, how- 
 ever, suppose that Moses was commanded to fast and pray thirty 
 days only, and that during the other ten God discoursed with him." 
 — Sale, Baidhdwi, Jaldluddin. 
 
 Nights. The ordinary custom among Muslims is to fast during 
 the day-time, eating only during the night. Concerning the reckon- 
 
CHAP. VII.] ( 234 ) [SIPARA IX. 
 
 the way of the corrupt doers. (143) And when Moses 
 came at our appointed time, and his Loed spake unto 
 him, he said, Loed, show me thy glory, that I may be- 
 hold thee. God answereth, Thou shalt in no wise behold 
 me ; but look towards the mountain, and if it stand firm 
 in its place, then thou shalt see me. But when his Lord 
 appeared with glory in the mount, he reduced it to dust. 
 And Moses fell down in a swoon. And when he came to 
 himself he said, Praise be unto thee ! I turn unto thee 
 with repentance, and I am the first of true believers. 
 (144) God said unto him, 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. (,145) And we wrote for him on the tables an 
 
 ing by nights Savary says : — "The Arabs reckoned by nights as we 
 do by days. This custom doubtless had its rise from the excessive 
 heat of their climate. They dwell amidst burning sands, and while 
 the sun is above the horizon they usually keep within their tents. 
 When he sets they quit them, and enjoy coolness and a most delight- 
 ful sky. Night is in a great measure to them that which day is to 
 us. Their poets, therefore, never celebrate the charms of a beautiful 
 day; but these words, Laili ! Lailll night ! night ! are repeated 
 in all their songs." 
 
 Be my deputy. Lit., act as my Khalifah. See note on chap. vi. 165. 
 
 (143) His Lord spake. "Without the mediation of any other, and 
 face to face, as he speaks to the angels." — Sale, Baidhdwi. 
 
 Show me thy glory. The ellipsis should have been thyself, not thy 
 glory. This request was refused. Even the glory of God, as seen on 
 the mountain, which Muslims call al Zabir, caused Moses to swoon 
 and reduced the mountain to dust ! 
 
 The first of true beliverers. See a similar expression in chap. vi. 14. 
 The meaning here is that Moses was the first true believer among 
 the Israelites, or perhaps Egyptians. The Tafslr-i-Raufi paraphrases 
 thus : " / am the first believer in thy dignity and glory ; or this, that lam 
 the first to believe in the impossibility of seeing thee as thou art." Moses 
 is called Kalimulldh, the speaker with God, referring to the circum- 
 stance here narrated. 
 
 (144) Receive . . . that which, d'C The Tauret written on tables 
 of stone. Sale says : — -" The Muhammadans 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 Makkah, 
 which days are the ninth and tenth of Dhu'l Hajja." 
 
 (145) The tables. " These tables, according to some, were seven in 
 
sipara ix.] ( 235 ) [chap. vir. 
 
 admonition concerning every matter, and a decision in 
 every case, and said, Eeceive 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. (146) I will turn aside from my signs 
 those who behave themselves proudly in the earth, with- 
 out 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. 
 (147) This shall come to pass because they accuse our signs 
 of imposture, and neglect the same. 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? 
 
 || (148) And the people of Moses, after his departure^ Xi 
 took a corporeal calf, made of their ornaments, which 
 
 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 Sidra, or whether they were chrysolites, emeralds, rubies, 
 or common stone. 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 sides, which is a fable of the Jews." — Sale, Baidhdwi. 
 
 And a decision in every case. These words are omitted in Rod- 
 well's translation, but present in all copies of the Quran in Arabic I 
 have been able to consult. Evidently Muhammad believed and 
 taught that Moses while in Mount Sinai received not the ten com- 
 mandments only (Exod. xxxiv. 28, 29 ; xxxi. 18), but also the whole 
 code of laws contained in the Pentateuch. 
 
 The dwelling of the wicked, viz., " The desolate habitations of the 
 Egyptians, or those of the impious tribes of Ad and Thamiid, or 
 perhaps hell." — Sale. 
 
 (146, 147) See notes above on vers. 97-100. 
 
 (148) A corporeal calf. Rodwell renders the word here translated 
 " corporeal," ruddy like gold. The Persian and Urdu translations 
 agree with Sale. See also note on chap. ii. 50. 
 
 Ornaments. The Tafsir-i-liaufi says this idol was made of the 
 ornaments borrowed from the Egyptians on the eve of their de- 
 parture (Exod. xii. 35, 36). 
 
 Which lowed. See note on chap. ii. 50. This also contradicts 
 Bible history. 
 
 3 8 . 
 8 
 
CHAP. VII.] ( 236 ) [SIPARA IX. 
 
 lowed. Did they not see that it spake not unto them, 
 neither directed them in the way ? yet they took it for 
 their god. and acted wickedly. (149) But when they 
 repented with sorrow, 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 mem- 
 ber of those who perish. (150) 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 dc- 
 parture ; have ye hastened the command of your Lord ? 
 And he threw down the tables, 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, 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. (151) Moses 
 said, Lord, forgive me and my brother, and receive us 
 into thy mercy ; for thou art the most merciful of those 
 who exercise mercy. 
 R - 1 9 - || (152) Verily as for them who took the calf for their 
 
 god, indignation shall overtake them from their Lord, and 
 ignominy in this life : thus will we reward those who 
 
 (149) When they repented. This statement makes the repentance 
 of the Israelites to have taken place during the absence of Moses. 
 
 (150) He threw down the tables, " 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." — Sale, Baidhdwi. 
 
 Muhammad seems to have been ignorant of the renewal of the 
 tables, described in Exod. xxxiv. 
 
 Dragged him. This scene seems to have been entirely due to the 
 imagination of Muhammad. Exod. xxxii. 21-24 teaches no more 
 than that Moses was angry with his brother for having had anything 
 to do with the sin of the multitude. 
 
 (151) Forgive me and my brother. Forgive me for treating my 
 elder brother with such disrespect, or for breaking the tables, and 
 forgive my brother for whatever fault he committed in connection 
 with the worship of the calf. — Tafsir-i-Raufi. This passage dis- 
 proves the claim of modern Muslims that all the prophets were 
 sinless. 
 
 (152) See notes on chap. ii. 53. 
 
SIPAPA IX.] ( 237 ) [CHAP. VII. 
 
 imagine falsehood. (153) But unto them who do evil, 
 and afterwards repent, and believe in God, verily thy 
 Loed ivill thereafter be clement and merciful. (154) And 
 when the anger of Moses was appeased, he took the tables ; 
 and in what was written thereon was a direction and 
 mercy unto those who feared their Lord. (155) 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, he said, 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. (156) 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, (157) 
 and give alms, and who shall believe in our signs ; (158) 
 who shall follow the apostle, the illiterate prophet, whom 
 
 (154) He took the tables, i.e., "the fragments of what was left," say 
 the commentators. The passage plainly says the tables, meaning the 
 whole, though broken in pieces. See note above on ver. 150. 
 
 (155) See notes on chap. ii. 54, and chap. iv. 152. In chap. iv. this 
 sin and its punishment is made to precede the worship of the calf 
 and its judgment. 
 
 Thou wilt . . . lead into error, d-c. See note on chap. ii. 155, and 
 vi. 125. 
 
 (158) The illiterate prophet. See Prelim. Disc, pp. 73, 74. 
 
 liodwell thinks Muhammad insincere in making this claim. See 
 his note in loco. We need only consider what a man of letters was 
 in Muhammad's time to enable us to decide whether the Quran jus- 
 tifies this claim of Muhammad or not. To Muslims, however, it is 
 accepted, as doubtless Muhammad intended it should be, as one of 
 the chief arguments to prove the miraculous character of the Quran. 
 But the manner in which this expression is thrown into this verse and 
 the next raises the conjecture, which with us amounts to an opinion, 
 that this appellation came originally from the Jews, who used it in 
 
CHAP. VII. J ( 238 ) [SIPARA IX. 
 
 they shall find written down 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, 
 and will prohibit those which are bad ; and he will ease 
 them of their heavy burden, and of the yokes which were 
 upon them. 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. 
 li iu' II (159) Say, men, Verily I am the messenger of God 
 
 unto you all : 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. (160) Of 
 the people of Moses there is a party who direct others 
 with truth, and act justly according to the same. (161) 
 
 expressing their contempt for the Gentile prophet, the term TJmml 
 meaning Gentile in the technical sense. Muhammad would readily 
 adopt the name, for reasons already expressed. 
 
 Written down with them in tlie law and the gospel, i.e., * ; both fore- 
 told by name and certain description." — Sale. The passages usually 
 quoted by Muslims as referring to their Prophet are Deut. xviii. 15, 
 xxxiii. 2 ; Ps. 1. 2 ; Isa. xxi. 7, and lxiii. 1-6 ; Hab. iii. 3 ; John 
 i. 21, xiv. 16, xvi. 7 ; and Rev. vi. 4. Muhammad nowhere ventures 
 to quote the Scripture foretelling his advent, except in chap. Ixi. 6, 
 where he certainly shows himself to be illiterate in respect to the 
 New Testament Scriptures. 
 
 Good things . . . and bad. See note on chap. iii. 49, and chap. 
 v. 2-6. 
 
 This passage is regarded by Noeldeke as a Madina revelation, 
 because of the maturity of Islam here presented, and because of the 
 reference to those who "assist" the Prophet, i.e., tlie Ansdrs, who 
 were not so called until after the Hijra. 
 
 (159) men. Sale understands this to mean all mankind, but it 
 is more natural to understand it as simply addressed to the people of 
 Makkah. See note on chap. ii. 21. 
 
 (160) A party, viz., " Those Jews who seemed better disposed 
 than the rest of their brethren to receive Muhammad's law, or per- 
 haps such of them as had actually received it. Some imagine they 
 were a Jewish nation dwelling somewhere beyond China, which 
 Muhammad saw the night he made his journey to heaven, and who 
 believed 011 him." — Sale, Baidk&wi. 
 
 See also notes on chap. vi. 20. 
 
NlSF. 
 
 SIPARA IX.] ( 239 ) [CHAP. VII. 
 
 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, and men knew their respective drinking-place. 
 And we caused clouds to overshadow them, and manna 
 and quails to descend upon them, saying, Eat of the good 
 things which we have given you for food : and they in- 
 jured not us, but they injured their own souls. (162) And 
 call to mind when it was said unto them, Dwell in this city, 
 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. (163) But they who were ungodly among 
 them changed the expression into another, which had not 
 been spoken unto them. Wherefore we sent down upon 
 them indignation from heaven, because they transgressed. 
 
 (164) And ask them concerning the city, which was -p 2 3 
 situate on the sea, when they transgressed on the Sabbath- -^ 1 1 
 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. (165) And when a party of them said unto the others, 
 Why do ye warn a people whom God will destroy, or will 
 punish with a grievous punishment ? They answered, This 
 
 (161) See notes on chap. ii. 56 and 59. This stone, says Baidhdwi, 
 was thrown down from Paradise by Adam. Shuaib having posses- 
 sion of it, gave it with the rod to Moses. The Tafslr-i- Itaufi says 
 the stone lay hidden in the desert, but spoke to Moses as he passed, 
 by, saying, " Take me ; I will be of use to thee." 
 
 (162, 163) See notes on chap. ii. 57, 58. 
 
 (164) The city. Ailah or Elath, on the Eed Sea. See chap. ii. 64. 
 
 (165) Why do ye v)arn, dec. ? Commentators differ as to the persons 
 asking this question, some referring it to the pious, others to the un- 
 believers. 
 
 An excuse. "That we have done our duty in dissuading them 
 from their wickedness." — Sale. This seems to decide the question 
 as to who asked the question, Why do ye warn, &c. ? 
 
CHAP. VII.] ( 240 ) [SIPARA IX. 
 
 is an excuse/or us unto your Lord, and peradventure they 
 will beware. (166) But when they had forgotten the ad- 
 monitions 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. (167) And when they proudly re- 
 fused to desist from what had been forbidden them, we said 
 unto them, Be ye transformed into apes, driven away from 
 the society of men. (168) 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 ; for thy Lord is swift 
 in punishing, and he is also ready to forgive, and merciful: 
 (169) 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 pros- 
 perity and with adversity, that they might return from 
 their disobedience ; (170) 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, 
 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 estab- 
 lished with them, that they should not speak of God aught 
 
 (166, 167). See notes on chap. ii. 64, and v. 65. 
 
 (168) See note on chap. v. 69. Comp. Deut. xxviii. 49, 50. 
 
 (169) Upright . . . and . . . otherwise. Comp. chap. iii. 113, 199. 
 This passage is certainly of Madina origin, hut revealed soon after 
 the Hijra, when some of the Jews became Muslims. The unbe- 
 lievers are reminded of the fate of their rebellious forefathers. 
 
 (170) Who receive, &c. "By accepting of bribes for wresting 
 judgment, and for corrupting the copies of the Pentateuch, and by 
 extorting of usury, &c." — Hale, Baidhdwi. 
 
 Aught but truth. The lying of the Jews alluded to here, say the 
 commentators, was their saying that their sins were all forgiven 
 them ; the sins of the night were forgiven in the day, and the sins 
 of the day in the night. See Tafsir-i-Raufi. 
 
 They diligently read, d-c. This passage also shows that the Jews 
 in Muhammad's time were in possession of genuine copies of their 
 Scriptures. 
 
SIPARA IX.] ( 241 ) [CHAP. VII. 
 
 but the truth ? 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?) (171) 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. (172) And when we shook the 
 mountain of Sinai over them, as though it had been 
 a covering, and they imagined, that it was falling upon 
 them ; and toe said, Receive the laiv which we have 
 brought you with reverence ; and remember that which 
 is contained therein, that ye may take heed. 
 
 (173) And when thy Lokd drew forth their posterity 11 jo' 
 from the lions of the sons of Adam, and took them to 
 witness against themselves, saying, Am not I your Lord ? 
 They answered, Yea : we do bear witness. This vms done 
 lest ye should say at the day of resurrection, Verily we 
 were negligent as to this matter, because we were not ap- 
 prised thereof: (174) 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 ? 
 (175) Thus do we explain our signs, that they may return 
 from their vanities. (176) And relate unto the Jews the 
 history of him unto whom we brought our signs, and he 
 
 (172) The mountain. See note on chap. ii. 62. This passage is 
 based on Jewish tradition. See Rodwell in loco. 
 
 (173) Thy Lord drew forth, &c. "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 as- 
 sembled together in the shape of small ants, which were endued 
 with understanding ; and that after they had, in the presence of the 
 angels, confessed their dependence on God, they were again caused 
 to return into the loins of their great ancestor." — Hale, Baidhawi, 
 Jalaluddin, Yahya. 
 
 This transaction is said to have taken place in the valley of Hu- 
 man, near Arafat ; others say it took place in the plain of Dahia of 
 India. See Tafsir-i- llaufi in loco. This passage clearly recognises 
 the doctrine of pre-existence, as held by Origen. 
 
 (176) The history of him. "Some suppose the person here in- 
 VOL. II. Q 
 
CHAP. VII.] ( 242 ) [SIPARA IX. 
 
 departed from them ; wherefore Satan followed him, and 
 he became one of those who were seduced. (177) And if 
 we had pleased, we had surely raised him thereby unto 
 wisdom; but he inclined unto the earth, and followed his 
 own desire. 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. Kehearse therefore this history unto 
 them, that they may consider. (178) Evil is the simili- 
 tude of those people who accuse our signs of falsehood, 
 and injure their own souls. (179) Whomsoever God shall 
 direct, he will be rightly directed ; and whomsoever he shall 
 lead astray, they shall perish. (180) 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. (181) God hath 
 most excellent names ; therefore call on him by the same ; 
 
 tended to be a Jewish Rabbi, or one Ummaya Ibn Abu Salab, who 
 read the Scriptures, and found thereby that God would send a pro- 
 j:>het about that time, and was in hopes that he might be the man ; 
 but when Muhammad declared his mission, believed not on him 
 through envy. But according to the more general opinion, it was 
 Balam, 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 1 ' 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." — Sale, Baidhdwi, Jaldluddin, &c. Comp. 2 Pet. 
 ii. 5, and Jude ii. 
 
 (178) Who accuse, &c. See note on chap. iii. 185, and above on ver. 2. 
 
 (179, 180) This passage clearly makes God the author of evil. He 
 is said to create genii and men for the express purpose of filling hell 
 with them. Comp. chap. xi. 119. But see notes on chap. iii. 145, 
 155. The creation of the righteous is mentioned in ver. 182. 
 
 (181) God hath . . . names. These are ninety-nine in number, 
 and are all to be found in the Quran. They are repeated by pious 
 Muslims, with the aid of a rosary, as a matter of merit. They are 
 as follows : — The Merciful, the Compassionate, the King, the Most 
 
SIPARA IX.] ( 243 ) [CHAP. VII. 
 
 and withdraw from those who use his name perversely : 
 they shall be rewarded for that which they shall have 
 wrought. (182) And of those whom we have created 
 there are a people who direct others with truth, and act 
 justly according thereto. 
 
 || (183) But those who devise lies against our signs, we li 1 tj* 
 will suffer them to fall gradually into ruin, by a method 
 which they knew not: (184) and I will grant them to 
 enjoy a long and prosperous life ; for my stratagem is 
 effectual. (185) Do they not consider that there is no 
 devil in their companion ? He is no other than a public 
 
 Holy, the Tranquil, the Faithful, the Protector, the Victorious, the 
 Mighty, the Self-Exalted, the Creator, the Maker, the Former, the 
 Forgiver, the Wrathful, the Giver, the Cherisher, the Conqueror, 
 the Knower, the Seizer, the Expander, the Depresser, the Exalter, 
 the Strengthener, the Disgracer, the Hearer, the Seer, the Ruler, the 
 Just, the Benignant, the Informer, the Great, the Pardoner, the 
 Rewarder, the High, the Great, the Rememherer, the Powerful, the 
 Satisfier, the Glorious, the Kind, the Guardian, the Answerer, the 
 All-embracing, the Wise, the All-loving, the Glorious, the Provider, 
 the Strong, the Firm, the Friend, the Praiseworthy, the Beginner, 
 the Reckoner, the Restorer, the Life-giver, the Destroyer, the Living, 
 the Self-subsisting, the Finder, the Glorious, the Unique, the Eternal, 
 the Powerful, the Prevailing, the Leader, the Finisher, the First, the 
 Eternal, the Everlasting, the Innermost, the Revealer, the Governor, 
 the Pure, the Propitious, the Remitter, the Avenger, the Merciful, 
 the King of the Kingdom, the Lord of Glory and Honour, the Equit- 
 able, the Assembler, the Rich, the Enricher, the Possessor, the Pro- 
 hibitor, the Afflicter, the Benefactor, the Light, the Guide, the 
 Creator, the Observer, the Inheritor, the Director, the Patient, the 
 Mild. — See Macbride's Muhammadan Religion Explained, pp. 121- 
 123, and Tafsir-i- Raufi in loco. 
 
 Rewarded. "As did Walid Ibn al Mughaira, who hearing Mu- 
 hammad give God the title of al Rahman, or the Merciful, laughed 
 aloud, saying he knew none of that name, except a certain man who 
 dwelt in Yamania ; or as the idolatrous Makkans did, who deduced 
 the names of their idols from those of the true God, deriving, for 
 example, Allat from Allah, al Uzza from al Aziz, the Mighty, and 
 Manat from al Mannan, the Bountiful." — Sale. 
 
 (183) We will suffer them to fall, ct-c. " By flattering them with 
 prosperity in this life, and permitting them to sin in an uninter- 
 rupted security, till they find themselves unexpectedly ruined." — 
 Male, Baidhdwi. 
 
 (185) Their companion, viz., "In Muhammad, whom they gave 
 out to be possessed when he went up to Mount Safa, and from thence 
 
CHAP. VII.] ( 244 ) [SIPARA IX. 
 
 preacher. Or do tliey 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? (186) He whom God shall cause to 
 err shall have no director ; and he shall leave them in 
 their impiety, wandering in confusion. (187) They will 
 ask thee concerning the last hour, at what time its com- 
 ing is fixed ? Answer, Verily the knowledge thereof is 
 with my Lof.d ; none shall declare the fixed time thereof, 
 except he. The expectation thereof is grievous in heaven 
 and on earth : it shall come upon you no otherwise than 
 suddenly. 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. (188) 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. 
 
 called to the several families of each respective tribe, in order to 
 warn them of God's vengeance if they continued in their idolatry." 
 — Sale, Baidhdwi. 
 
 The original literally translated, Do they not consider that there is to 
 their friend naught from the genii ? 
 
 A public preacher. This is the character in which Muhammad 
 loved to appear at Makkah. This claim is now made in the sense 
 that he is appointed of God to be a warner or preacher, hence the 
 transition from the position of reformer to that of apostle. 
 
 Declaration, i.e., the plain revelation of the Quran. 
 
 (186) See note on vers. 179 and 180. 
 
 (187) Grievous in heaven, i.e., to angels as well as to men, 
 genii, &c. 
 
 The knowledge thereof, &c. Compare Matt. xxiv. 36. 
 
 (188) This verse goes against those who attribute to Muhammad 
 the gift of foretelling future events. Much more does it refute the 
 assertions of those who say that Muhammad will intercede for his 
 people on the judgment-day, tradition to the contrary notwith- 
 standing, for no genuine tradition can contradict the uniform teach- 
 ing of the Quran. See note on chap. ii. 47, 123, and 254, and 
 VC49. 
 
SIPARA IX.] (245 ) [CHAP. VII. 
 
 || (189) It is he who hath created you from one person, J{ vi- 
 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, she called upon God 
 their Lord, saying, If thou give us a child rightly shaped, 
 we will surely be thankful. (190) Yet when he had 
 given them a child rightly shaped, they attributed com- 
 panions unto him, for that which he had given them. 
 But far be that from God which they associated with 
 him ! (191) Will they associate with him false gods which 
 create nothing, but are themselves created; (192) and 
 
 (189) One person. This certainly refers to Adam. The story- 
 given by Sale below is an invention of the commentators to escape 
 from the conclusion that Adam and Eve became idolaters. 
 
 (190) They attributed companions unto him. " 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 pos- 
 sibly 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 pen- 
 sive. 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 sou in Adam's likeness, pro- 
 vided they would promise to name him Abdul Htirith, or the servant 
 of al Hdrith (which was the devil's name among the angels), instea I 
 of Abdullah, 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. And 
 with this Adam and Eve are here taxed as an act of idolatry. The 
 story looks like a rahhinical fiction, and seems to have no other 
 foundation than Cain's being called by Moses Obed-adamah, that is, 
 a tiller of the ground, which might be translated into Arabic by 
 Abdul Harith. 
 
 "But al Baidhawi, thinking it unlikely that a prophet (as Adam 
 is by the Muhammadans supposed to have been) should be guilty of 
 such an action, imagines the Quran in this place means Kussai, one 
 of Muhammad's ancestors, and his wife, who begged issue of God, 
 and having four sons granted them, called their names Abd Manaf, 
 Abd Shams, Abdul Uzza, and Abdul Dar, after the names of four 
 principal idols of the Quraish. And the following words also he 
 supposes to relate to their idolatrous posterity." — Sale, Baidhawi, 
 Yahya. 
 
CHAP. VII.] ( 246 ) [SIPARA IX. 
 
 can neither give them assistance, nor help themselves ? 
 (193) 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. (194) Verily 
 the false deities whom ye invoke besides God are servants 
 like unto you. Call therefore upon them, and let them 
 give you an answer, if ye speak truth. (195) 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 ; (196) for 
 God is my protector, who sent down the book of the Qurdn; 
 and he protecteth the righteous. (197) But they whom 
 ye invoke besides him cannot assist you, neither do they 
 help themselves ; (198) and if ye call on them to direct 
 you, they will not hear. Thou seest them look towards 
 thee, but they see not. (199) Use indulgence, and com- 
 mand that which is just, and withdraw far from the igno- 
 rant. (200) 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. (201) 
 Verily they who fear God, when a temptation from Satan 
 assaileth them, remember the divine commands, and behold, 
 
 (194) Tloe false deities . . . are servants. The sun, moon, and stars 
 are here alluded to. 
 
 (195) Comp. Isa. xliv. 8-21, and Ps. cxv. 3-8. 
 
 Lay a snare for me. This points to a period near the Hijra when 
 the Quraish were ready by any means to destroy their dangerous 
 neighbour. Muhammad expresses confidence in God ; may he not 
 have already seen the way to deliverance in the completed arrange- 
 ments made for retiring to Madina? 
 
 (199) Use indulgence; "or, as the words may also be translated, 
 Take the superabundant overplus, meaning that Muhammad 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 Madina." — Sale. 
 
 It is more natural to understand this as an exhortation to Mu- 
 hammad to be forbearing toward the idolaters of Makkah. 
 
 And withdraw. This seems clearly to refer to the Hijra. See 
 chap vi. 106. 
 
 (200) See notes on chaps, iv. 116, and vi. 112. 
 
SIPARA IX.] ( 247 ) [CHAP. VII. 
 
 they clearly see the danger of sin and the vjiles of the devil. 
 (202) But as for the brethren of the devils, they shall con- 
 tinue them in error, and afterwards they shall not preserve 
 themselves therefrom. (203) And when thou bringest not 
 a verse of the Qur&n unto them, they say, Hast thou not 
 put it together ? Answer, I follow that only which is 
 revealed unto me from my Lord. This hook containeth 
 evident proofs from your Lord, and is a direction and 
 mercy unto people who believe. (204) And when the 
 Quran is read attend thereto, and keep silence, that ye 
 may obtain mercy. (205) 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. (206) Moreover the angels who are with my 
 Lord do not proudly disdain his service, but they celebrate 
 his praise and worship him. 
 
 (202) The brethren. Those under the influence of devils. 
 
 (203) Hast thou not put it together? i.e., " Hast thou not yet con- 
 trived what to say ; or canst thou obtain no revelation from God ? " 
 — Sale. 
 
 The garbled stories, learned from Jewish tradition, so plentifully 
 given in this chapter, entirely justify the taunt intended here. See 
 note on ver. 85. 
 
 Muhammad's reply is, as usual, a reassertion of his own inspira- 
 tion. 
 
 (204) Keep silence. The occasion on which this verse was revealed 
 was as follows : — A young Muslim, standing behind the Prophet, 
 kept repeating in a loud voice the passages of the Quran which were 
 being read, thus creating confusion in the service. The passage 
 enjoins silence on the part of all Muslims during prayers, except the 
 Imam or leader. 
 
 (205) Evening and morning. The five times for prayer probably 
 had not yet been fixed. The commentators say these are the most 
 important seasons of prayer. 
 
 (206) Worship him. This is one of the fifteen places in the Quran 
 where the reader must, according to some, prostrate himself in read- 
 ing ; according to others, this prostration is meritorious, though not 
 required. 
 
( 2 4 8 ) 
 
 CHAPTEE VIII. 
 
 ENTITLED SUEAT AL ANFAL (THE SPOILS). 
 
 Revealed at Madina. 
 
 INTRODUCTION. 
 
 The title of this Sura was taken from the question of the first verse 
 concerning spoils. The chapter, however, has hut little to do with 
 this subject, almost the whole of it being taken up with a descrip- 
 tion of the miraculous character of the battle of Badr, with allusions 
 to events immediately preceding or following it, by which the faith- 
 ful are confirmed in their confidence in God and Muhammad. Islam 
 is declared to have now received the seal of God to its truth, and 
 consequently all who hereafter may oppose it will merit shame and 
 destruction both in this world and in the world to come. 
 
 The confident and often defiant tone, perceptible in this chapter* 
 may be accounted for by the circumstances under which it was 
 written. Muhammad had been successful beyond expectation, and 
 the sometimes despondent Muslims were now exulting over those 
 from whom they had so lately fled in fear. Muhammad, ever ready 
 to use his opportunities, declares this victory to be decisive proof of 
 the divine favour. God had brought it all about that he "might 
 accomplish the thing which was decreed to be done ; that he who 
 perisheth hereafter may perish after demonstrative evidence, and 
 that he who liveth may live by the same evidence." 
 
 Accordingly the infidels are denounced in no measured terms. 
 Even the proud Quraish are addressed in a patronising manner, and 
 are offered an amnesty on condition of their ceasing to oppose. The 
 hypocrites and hitherto disaffected inhabitants of Madina are re- 
 proved and warned, while the duplicity of the Jews is threatened. 
 
 There is, however, the anticipation of future trouble. It required 
 no more than the sagacity of a politician to foretell it. The Muslims 
 
INTROD.] 
 
 ( 249 ) 
 
 [CHAP. VIII. 
 
 are therefore urged to prepare for the holy war, and to fight with 
 that assurance which enables one man to face ten of his adversaries. 
 God would be on their side, and the infidels would only rush on to 
 certain destruction. 
 
 Nothing could be in stronger contrast than the spirit of this 
 chapter compared with the latter part of chapter iii., written just 
 after the Muslim defeat at Ohod. Such a comparison should make 
 it clear to Muslims that the revelation of the Quran, instead of being 
 copied from the Preserved Table under the throne of God, w r as 
 copied from the heart-table of Muhammad himself. 
 
 Probable Bate of the Revelations. 
 
 It is certain that the greater part of this chapter was written 
 immediately after the battle of Badr in a.h. 2. Indeed there is no 
 part of it which may not be referred to this period excepting vers. 
 73-75, which must be assigned to the earlier months of a.h. i. Sale 
 mentions the fact that some authorities would place vers. 30-36 
 among the Makkan revelations, but the evidence seems to me to be 
 against them. This passage might, however, belong to an earlier 
 period than a.h. 2, inasmuch as it relates to the flight from Makkah. 
 Yet the victory of Badr would naturally recall to Muhammad's 
 mind the circumstances of his flight, and thus lead to their mention 
 here. 
 
 Principal Subjects. 
 
 Spoils belong to God and his Apostle 
 
 True believers and their future reward 
 
 Muslims reproved for distrusting their Prophet . 
 
 God gives the Muslims either the Quraish or their caravan 
 
 The victory of Badr a seal to Islam .... 
 
 Angelic aid vouchsafed to Muhammad 
 
 The Muslims refreshed and comforted before the battle 
 
 The angels enjoined to comfort the faithful by destroyin 
 
 the infidel Quraish ...... 
 
 Infidels are doomed to punishment here and hereafter 
 Muslims are never to turn their backs on the infidels on 
 
 pain of hell-fire . 
 
 The victory of Badr a miracle 
 
 The Quraish are w T arned against further warfare with the 
 
 Muslims ........ 
 
 Muslims exhorted to steadfastness in faith . 
 'Infidels compared to deaf and dumb brutes 
 Believers are to submit themselves to God and his Apostle 
 
 VERSRS 
 I 
 
 2-4 
 5,6 
 
 7 
 8 
 
 9 
 10, 11 
 
 12 
 13, 14 
 
 15,16 
 17,18 
 
 19 
 20, 21 
 
 22,23 
 24 
 
CHAP. VIII.J: 
 
 ( 250 ) 
 
 [SIPARA IX. 
 
 They are warned against civil strife, deception, and trea- 
 chery 
 
 God's favour to true believers ..... 
 
 Plots against Muhammad frustrated by God 
 
 The infidels liken the Quran to fables 
 
 The Quraish were protected from deserved punishment by 
 Muhammad's presence among them 
 
 The idolaters of Makkah rebuked and threatened 
 
 An amnesty offered to the Quraish .... 
 
 Impenitent idolaters to be extirpated from the earth . 
 
 How the spoils of war are to be divided 
 
 The Muslims were led by God to fight at Badr to attest the 
 truth of Islam 
 
 The Muslims encouraged, and the infidels lured to destruc 
 tion, by each seeing the other to be few in number 
 
 Believers exhorted to obedience 
 
 Believers warned against impious vainglory 
 
 The devil deserts the Quraish at Badr 
 
 The fate of hypocrites 
 
 Their doom like that of Pharaoh and his people . 
 
 The worst of beasts are the infidels .... 
 
 Treachery to be met with its like .... 
 
 God is against the infidels ...... 
 
 The Muslims excited to war against unbelievers 
 
 Condition of peace with unbelievers .... 
 
 The miracle of Arab union 
 
 God with the Prophet and the Muslims in warring for th 
 faith 
 
 Muslims reproved for accepting ransom for the captives 
 taken at Badr 
 
 Captive Quraish exhorted to accept Islam, and warned 
 against deception ....... 
 
 The brotherhood of the Ansars and Muhaj Jirin 
 
 The hereditary rights of blood-relations re-established 
 
 25-28 
 29 
 30 
 3i 
 
 32,33 
 
 34-38 
 
 39 
 
 40,41 
 
 42 
 
 43>44 
 
 45,46 
 
 47,48 
 
 49 
 
 5° 
 
 51-53 
 
 54-56 
 
 57 
 
 58-60 
 
 61 
 
 62 
 
 63 
 64 
 
 65,66 
 
 68-70 
 
 7i 
 
 73-75 
 
 76 
 
 SULS. 
 
 U iV 
 
 IN THE NAME OF THE MOST MERCIFUL GOD. 
 
 || (1) They will ask thee concerning the spoils : Answer, 
 The division of the spoils belongeth unto God and the 
 
 (1) The spoils, taken at the battle of Badr. "It consisted of 115 
 camels, 14 horses, a large store of leather (beds and rugs), and much 
 equipage and armour." — Muir's Life of Mahomet, vol. iii. p. ill. 
 
sipakaix.] (251 ) [chap. VIII. 
 
 Apostle. Therefore fear God, and compose the matter 
 amicably among you : and obey God and his Apostle, if 
 ye are true believers. (2) 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 ; (3) who observe the stated 
 times of prayer, and give alms out of that which we have 
 bestowed on them. (4) These are really believers : they 
 shall have superior degrees of felicity with their Lord, 
 and forgiveness, and an honourable provision. (5) As thy 
 Lord brought thee forth from thy house with truth, and 
 
 The division, &c. Rod well translates this passage correctly — The 
 spoils are God's and the Apostle's. The ellipsis understood by Sale, 
 however, points to the cause for this revelation. It was due to a 
 dispute between those who pursued the Quraish at Badr and those 
 who remained behind to guard the Prophet and the camp as to the 
 division of the spoils. Muhammad silences both parties by telling 
 them the victory was due to neither, but to God, and therefore the 
 spoil was God's and his Apostle's, and that they must await the 
 divine command as to its disposal. — Idem, p. 112. 
 
 " It is related that Saad Ibn Abi Waqqas, one of the companions, 
 whose brother Omair was slain in this battle, having killed Said Ibn 
 al As, took his sword, and carrying it to Muhammad, 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 dis- 
 turbed ; but in a very little while this chapter was revealed, and 
 thereupon Muhammad 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.' " — Sale, Baidhdwi. 
 
 (2-4) See notes on chap. ii. 3-5. 
 
 (5) As thy Lord, etc., i.e., from Madina. " The particle as having 
 nothing in the following words to answer it, al Baidhawi 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." — Sale. 
 
 Rodwell supplies the word Remember, and translates, Remember 
 how thy Lord, &c. The Urdu translations agree with Sale. 
 
 Part . . . were averse. This passage refers to the following cir- 
 cumstances : — Muhammad having received information of the ap- 
 proach of a caravan of the Quraish under Abu Sufian, went forth 
 with his followers to plunder it. But Abu Sufian being apprised 
 of the Muslim expedition, gave them the slip by turning aside and 
 pursuing his journey by another way. Succours had been called for 
 from Makkah, and 950 armed men, mounted on camels and horses, 
 
CHAP. VIII.] ( 252 ) [SIPARA IX. 
 
 part of the believers were averse to thy directions : (6) 
 they disputed with thee concerning the truth, after it had 
 been made known unto them; no otherwise than as if they 
 had been led forth to death, and had seen it with their 
 eyes. (7) And call to mind when God promised you one 
 of the two parties, that it should be delivered unto you, 
 and ye desired that the party which was not furnished 
 with arms should be delivered unto you : but God pur- 
 posed to make known the truth in his words, and to cut 
 off the uttermost part of the unbelievers ; (8) that he 
 might verify the truth, and destroy falsehood, although 
 
 had answered the summons, and notwithstanding the safety of the 
 caravan, they determined to advance and punish the Muslims. Mu- 
 hammad and his people advanced with the expectation of an easy 
 victory and abundant spoil, but learned to their chagrin of Abu 
 Suiian's escape and the near approach of the succours. The question 
 now arose among the disappointed followers whether they should 
 pursue the caravan or follow Muhammad to the battle. By the aid 
 of revelation and the interposition of Abu Baqr, Omar, and others, 
 the disobedient were induced to submit to Muhammad's orders to 
 attack the succours, which resulted in the celebrated battle of Badr. 
 See Sale's note in loco, and Muir's Life of Mahomet, vol. iii. chap. xii. 
 
 (6) After it had been made known. Muhammad pretended to have 
 received a promise from Gabriel that he should have either the 
 caravan or victory over the succours. Victory was therefore assumed 
 beforehand, but the smallness of their number made them afraid. 
 
 (7) One of the two parties. " That is, either the caravan or the suc- 
 cours from Makkah. Father Marracci, mistaking al 'air and al nafir, 
 which are appellatives, and signify the caravan and the troop or body 
 of succours, for proper names, has thence coined two families of the 
 Quraish never heard of before, whicli he calls Airenses and Naphi- 
 renses (Marracci in Ale, p. 297)." — Sale. 
 
 Ye desired, that the caravan, guarded by only forty armed men, 
 should be attacked. 
 
 But God proposed, &c. " As if he had said, Your view was only to 
 gain the spoils of the caravan and to avoid danger ; but God de- 
 signed to exalt his true religion by extirpating its adversaries." — 
 Sale, Baidhdwi. 
 
 (8) That he might verify the truth. The victory of the Muslims is 
 here declared to be evident proof of the divine mission of Muham- 
 mad and the truth of his religion. This claim gave ground to much 
 doubt among the faithful and to scoffs and jeers among unbelievers 
 after the defeat at Ohod. See notes on chap. iii. 121, and verses 
 follow in< r . 
 
sipara ix.] ( 253 ) [chap. viir. 
 
 the wicked were averse thereto. (9) When ye asked 
 assistance of your Lord, and he answered you, Verily I 
 will assist you with a thousand angels, following one an- 
 other in order. (10) And this God designed only as good 
 tidings for you, and that your hearts might thereby rest 
 secure : for victory is from God alone ; and God is mighty 
 and wise. 
 
 i! (11) When a sleep fell on you as a security from him, K 1 
 and he sent down upon you water from heaven, that he 
 
 (9) Assistance from your Lord. "When Muhammad's men saw 
 they could not avoid fighting, tliey recommended themselves to 
 God's protection ; and their Prophet prayed with great earnestness, 
 crying out, '0 God, fulfil that which thou hast promised me: O 
 God, if this party be cut off, thou wilt be no more worshipped on 
 earth.' And he continued to repeat these words till his cloak fell 
 from off his back." — Sale, and the Tafsir-i-Raufi. 
 
 A thousand angels. See notes on chap. iii. 13, and 123-125. In 
 chap. iii. 127, the number of angels is given at 3000. The commen- 
 tators reconcile the discrepancy by saying that at first 1000 angels 
 appeared, "which," says Sale, "were afterwards reinforced with 
 3000 more. Wherefore some copies, instead of a thousand, read thou- 
 sands, in the plural." 
 
 (10) See notes on chap. iii. 126. 
 
 (11) Water from heaven. The following is Baidhawi's comment as 
 given by Sale : — 
 
 " The spot where Muhammad'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 incon- 
 veniency 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 sugges- 
 tions ceased." 
 
 Muir, however, assures us, on the authority of the K. Waqkidi, 
 that the Muslims had secured "the sole command of the water" pre- 
 vious to the fall of rain and the night's comfortable rest. Most likely 
 the rain was interpreted by the ever-sagacious Prophet as a sign of 
 victory granted from heaven, inasmuch as three blessings had re- 
 sulted therefrom already — (1) sound sleep, (2) water for ceremonial 
 purification instead of sand, and (3) the sand was made solid, and so 
 their " feet were established." 
 
CHAP. VIII.] ( 2J4 ) [SIPARA IX. 
 
 might thereby purify you, and take from you the abomina- 
 tion of Satan, and that he might confirm your hearts, and 
 establish your feet thereby. (12) 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. (13) This shall 
 they suffer, because they have resisted God and his Apostle : 
 and whosoever shall oppose God and his Apostle, verily God 
 ivill be severe in punishing him. (14) This shall be your 
 punishment ; taste it therefore : and the infidels shall also 
 suffer the torment of hell-fire. (15) true believers, when 
 ye meet the unbelievers marching in great numbers against 
 you, turn not your backs unto them : (16) 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, 
 
 (12) Thy Lord spake. According to Rod well, the address to the 
 angels ends at " unbelievers," making the following words, " there- 
 lore strike," &c, an exhortation to the Muslims. The Tafsir-i- Raufi 
 and Abdul Qddir understand these words also to have been addressed 
 to the angels. " The angels did not know," says the Tafsir-i- Raufi, 
 "where to strike a fatal blow ;" hence the words, "strike off their 
 heads "—literally smite their vecks — and the allusion to the ends of 
 tlicir lingers is understood to include all the members of the body. 
 
 Sale understands the exhortation to be addressed to the Muslims. 
 He says : — "This is the punishment expressly assigned the enemies 
 of the Muhammadan religion, though the Muslims did not inflict it 
 on the prisoners they took at Badr, for which they are reprehended 
 in this chapter." The spirit of the passage is certainly very different 
 from that of chap. ii. 256. 
 
 (13) God will ht severe. The punishment will be severe if taken 
 prisoner in the world, and afterwards in the final destruction of the 
 soul . — Tafsir-i-Raufl. 
 
 (14, 15) The revelation is here plainly made Muhammad's vehicle 
 for a military harangue. Was Muhammad sincere in uttering such 
 exhortations as the very words of God ? Muslims claim complete 
 inspiration for them, and accept Muhammad's claim to have been 
 simply the mouthpiece of Divinity. Are the apologists for Islam 
 ready to do the same? If not, the only fair inference they can 
 draw is that he was an impostor. Self-deception cannot be pleaded 
 here. There is every sign of intelligent, deliberate policy. He de- 
 sires to incite his followers to bold, desperate warfare. They have 
 come to believe him to be inspired, and he never scruples to impose 
 011 their credulity for the accomplishment of his ambitious purposes. 
 
SIPARA IX.] , ( 255 ) [CHAP. VIII. 
 
 shall draw on himself the indignation of God, and his abode 
 shall be in hell ; an ill journey shall it be thither ! (17) And 
 ye slew not those who were slain at Badr yourselves, but God 
 slew them. Neither didst thou, Muhammad, cast the gravel 
 into their eyes, when thou didst seem to cast it; but God 
 cast it, that he might prove the true believers by a gracious 
 trial from himself, for God heareth and knoweth. (18) This 
 was done that God might also weaken the crafty devices of 
 the unbelievers. (19) If ye desire a decision of the matter 
 between us, now hath a decision come unto you : 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 assis- 
 tance ; and your forces shall not be of advantage unto you 
 at all, although they be numerous ; for God is with the 
 faithful. 
 
 || (20) true believers, obey God and his Apostle, and a, fy* 
 turn not back from him, since ye hear the admonitions of 
 
 (17) God slew them. See note on chap. iii. 13. 
 God heareth. The commentators say the angelic help at Badr was 
 vouchsafed in answer to Muhammad's prayer. 
 
 (19) Now hath a decision come. The word translated decision (al 
 fat ah) means also victory. The Quraish had prayed for victory. 
 Taking hold of the curtains of the Kaabah, they said, " O God, grant 
 the victory to the superior army, the party that is most rightly 
 directed, and the most honourable." Muhammad derisively plavs 
 on the word rendered victory in their prayer, and says, " Now hath 
 a decision come unto you," &c. See Baidhdvri in Sale's note here. 
 
 (20) God and his Apostle. This joining of God and his Apostle, so 
 prevalent in this chapter, savours strongly of blasphemy. True, the 
 union intended is not organic or vital, but official, Muhammad being, 
 as he here pretends, the deputy of God. Nevertheless, the union is 
 of such a character, that in the succeeding clause, in the exhortation 
 " turn not back from him," the pronoun may apply to either God or 
 Muhammad, and, to bring all the circumstances of the dispute about 
 spoils into consideration, I think it must be applied to the latter. 
 The assumption of Muslims that God is the speaker does not seem 
 to me to apply here, for, in the first place, the sin of identifying God 
 with a sinful man (sldrk) would in that case be removed from the 
 Apostle only to be fastened on God ; and, secondly, if God were the 
 speaker, why invariably speak of himself in the third person? and 
 finally, the reason given for obedience is " since ye hear," i.e., since 
 ye are obedient unto God, being Muslims or submitters of yourselves 
 to God. Surely such an exhortation predicates the Apostle as the 
 exhorter. The commentators say that the expression signifies that 
 
CHAP. VIII.] ( 256 ) [SIPARA IX. 
 
 the Quran. (21) And be not as those who say, We hear, 
 when they do not hear. (22) Verily the worst sort of beasts 
 in the sight of God are the deaf and the dumb, who under- 
 stand not. (23) If God had known any good in them, he 
 would certainly have caused them to hear : and if he had 
 caused them to hear, they would surely have turned back 
 and have retired afar off. (24) 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, and that before him ye shall be as- 
 sembled. (25) Beware of sedition ; it will not affect those 
 
 obedience to the Prophet is obedience to God, and vice versa. Cer- 
 tainly this is what Muhammad intended when he thus associated 
 his name with that of God. 
 
 (22) Abdul Qadir says this verse means that men who hearken not 
 to God are worse than beasts. 
 
 (23) Caused them to hear. " That is, to hearken to the remon- 
 strances of the Quran. Some say that the in ridels demanded of 
 Muhammad that he should raise Kusai, 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." — Sale. 
 
 (24) lliat which giveth life, i.e., "The knowledge of religion or 
 orthodox doctrine, or crusade, or the declaration of faith in God and 
 his Prophet, or the Quran — all of which have life-giving power to 
 Muslims." — Tafsir-i-Raufi. 
 
 God goeth between, &c. " Not only knowing the innermost secrets 
 of his heart, but overruling a man's design, and disposing him either 
 to belief or infidelity." — Sale. 
 
 (25) Sedition. " The original word signifies any epidemical crime, 
 which involves a number of people in its guilt ; and the commenta- 
 tors are divided as to its particular meaning in this place." — Sale. 
 
 The Tafsir-i-Raufi says by the word fitna is intended the heresy 
 and apostasy of the last times, when Muslims will be indifferent to 
 the commands and prohibitions of their religion, indolent in the 
 crusade for the faith, &c. 
 
 Others think the allusion is to the conduct of Abu Lubaba at 
 the siege of the Bani Quraidha referred to in note on ver. 27 (see 
 Muir's Life of Mahomet, vol. iii. p. 272, note), which, however, is 
 improbable. The most probable allusion, to my mind, is the con- 
 duct of those who disputed about the spoils of Badr. 
 
 It will not affect, etc., i.e., the result of divisions and internal dis- 
 sensions must lead to common ruin. Muhammad well understood 
 the importance of unity among the faithful. The success of Islam 
 depended on it. Hence he strains every nerve to bring all classes 
 together by a common submission to himself. 
 
SIPARA IX.] ( 257 ) [CHAP. VIII. 
 
 who are ungodly among you particularly, hut all of you in 
 general; and know that God is severe in punishing. (26) 
 And remember when ye were few and reputed weak in 
 the land, ye feared lest men should snatch you away ; 
 but Goal provided you a place of refuge, and he strength- 
 ened you with his assistance, and bestowed on you good 
 things, that ye might give thanks. (27) true believers, 
 deceive not God and his apostle ; neither violate your faith 
 against your own knowledge. (28) And know that your 
 wealth and your children are a temptation unto you; and 
 that with God is a great reward. 
 
 || (29) true believers, if ye fear God, he will grant It Fs" 
 you a distinction, and will expiate your sins from you, 
 and will forgive you ; for God is endued with great 
 liberality. (30) And call to mind when the unbelievers 
 
 (26) This verse is addressed to the Muhajjarin, or those who fled 
 with Muhammad from Makkah to Madina. 
 
 (27) Deceive not God. " Al Baidhawi mentions an instance of such 
 treacherous dealing in Abu Lubaba, who was sent by Muhammad to 
 the tribe of the Quraidha, 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, to persuade them to surrender at 
 the discretion of Saad Ibn Muadh, prince of the tribe of Aus, their 
 confederates, which proposal they had refused. But Abu Lubaba's 
 family and effects being in the hands of those of Quraidha, 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 Muham- 
 mad forgave him."- — Sale. 
 
 (28) Abdul Qadir says the allusion here is to the children of the refu- 
 gees, still in Makkah, and to the wealth acquired by warring against 
 the unbelievers. The former tempted them to lukewarmness in the 
 struggle with the Makkans, and the latter tempted them to conceal- 
 ment and falsehood in reporting the spoil taken by them. 
 
 (29) A distinction, 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." — Sale. 
 
 Will expiate your sins. See note on chap. iii. 194. 
 
 (30) " When the Makkans heard of the league entered into by 
 Muhammad with those of Madina, being apprehensive of the conse- 
 quence, they held a council, whereat they say the devil assisted in 
 
 VOL. II. R 
 
CHAP. VIII.] ( 258 ) [SIPARA IX. 
 
 plotted against thee, that they might either detain thee in 
 bonds, or put to death, or expel thee the city ; and they 
 plotted against thee : but God laid a plot against them ; 
 and God is the best layer of plots. (31) And when our 
 signs are repeated unto them, they say, We have heard ; 
 if we pleased we could certainly pronounce a composition 
 like unto this : this is nothing but fables of the ancients. 
 (32) And when they said, God, if this be the truth from 
 thee, rain down stones upon us from heaven, or inflict on 
 us some other grievous punishment. (33) But God was 
 
 the likeness of an old man of Najd. The point under consideration 
 being what they should do with Muhammad, Abu'l Bakhtari 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. Hasham Ibn Anna 
 was for banishing him, but his advice also the devil rejected, insisting 
 that Muhammad 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." — Sale, Buidhdwi. 
 
 God laid a plot. "Revealing their conspiracy to Muhammad, and 
 miraculously assisting him to deceive them and make his escape, 
 and afterwards drawing them to the battle of Badr." — Sale. 
 
 See note on Prelim. Disc, p. 85. 
 
 (31) If we pleased, we could, &c. This verse proves very clearly 
 that Muhammad's contemporaries were not convinced of the mira- 
 culous character of the Quran, as claimed by Muhammad. See 
 chaps, ii. 23 and xvii. 90, and notes there. Arnold in his Islam 
 and Christianity, pp. 324-328, shows very conclusively that the 
 style of the Quran was not admitted to be of superior excellence by 
 many competent judges in the early days of Islam. The policy of 
 Muhammad's claim, and therefore of the only miracle or sign he 
 could ever point to as testimony to his claim to be a prophet, was 
 exposed a thousand years ago by al Kindi, an Arab Christian 
 scholar in the service of the Klialifah al Maniun, whose work has 
 lately been discovered. He declares it "to be destitute of order, 
 style, elegance, or accuracy of composition or diction," and claims 
 that the poetical works of al Qais and other contemporaries of 
 Muhammad were superior in every aspect to the Quran. Having 
 read the Quran of Musailama the false prophet, he declared it to be 
 superior in style to the work of Muhammad. See also chap. vi. 94, 
 and note there. 
 
 Fables of the ancients. See note on chaps, vi. 24 and vii. 203. 
 
 (32) Rain down stones. Baidhawi ascribes this speech to al. 
 Nudhar Ibn al Harith. Abdul Qadir says it was Abu Lahab. 
 
SIPARA IX.] ( 259 ) [CHAP. VIII. 
 
 not disposed to punish them, while thou wast with them ; 
 nor was God disposed to punish them when they asked 
 pardon. (34) But they have nothing to offer in excuse 
 why God should not punish them, since they hindered 
 the believers from visiting the holy temple, although they 
 are not the guardians thereof. The guardians thereof are 
 those only who fear God ; but the greater part of them 
 know it not. (35) And their prayer at the house of God 
 is no other than whistling and clapping of the hands. 
 Taste therefore the punishment, for that ye have been 
 unbelievers. (36) They who believe not expend their 
 
 (33) While thou icast with them.. The commentators here annotate 
 as follows : "Judgment receded before the footsteps of Muhammad 
 while at Makkah, but now had judgment overtaken them (the 
 Makkans). In like manner, while the sinner remains contrite and 
 repents, he escapes the punishment of his sin, be it ever so great. 
 The prophet said, ' Sinners have refuge in two things : in my person 
 and in repentance.'" — Tafsir-i-Raufi. 
 
 Nor . . . when they asked pardon. " 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." — Sale. 
 
 (34) They hindered, &c. A* at Hudaibaya, see Prelim. Disc, p. 89. 
 The guardians . . . are those . . . who fear God. This was said to justify 
 the claim that the Quraish were not the guardians of the Kaabah. 
 They had the hereditary right to the guardianship of the temple, 
 that right having been conceded to the great progenitor of Muham- 
 mad himself, Kusai, nearly two centuries before. See Muir's Life 
 of Mahomet, vol. i. p. ccii. Muhammad's claim must have been 
 grounded on this rejection on account of idolatry, and therefore 
 could only apply to those of his fellow-tribesmen who still persisted 
 in their adherence to the old idolatry. For we find this same tribe 
 confirmed in the guardianship of the Kaabah after the conquest of 
 Makkah. See note on chap. iv. 56. Even the Quraish might not 
 guard the temple unless they had within them the fear of God. 
 
 (35) Whistling and clapping. "It is said that they used to go 
 round the Kaabah naked (see notes on chap. vii. 28-34), 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 Muhammad when at his prayers, pretending to 
 be at prayers also themselves." — Sale, Baidhdivi. 
 
 Taste therefore, now, defeat at Badr and afterwards suffering in 
 exile and imprisonment, and at last at the judgment-day taste the 
 fire. — Tafsir-i-Raufi. 
 
 (36) " The persons particularly meant in this passage were twelve 
 
CHAP. VIII.] ( 260 ) [SIPARA IX. 
 
 wealth to obstruct the way of God: they shall expend it, 
 but afterwards it shall become matter of sighing and regret 
 unto them, and at length they shall be overcome ; (37) and 
 the unbelievers shall be gathered together into hell ; (38) 
 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. 
 ^ i" || (39) 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 he inflicted on them. (40) There- 
 fore fight against them until there be no opposition in 
 favour of idolatry, and the religion be wholly God's. If 
 
 of the Quraish, who gave each of them ten camels every day to be 
 killed for provisions for their army in the expedition of Badr ; or, 
 according to others, the owners of the effects brought by the caravan, 
 avIio gave great part of them to the support of the succours from 
 Makkah. It is also said that Abu Sufian, in the expedition of Ohod, 
 hired two thousand Arabs, who cost him a considerable sum, besides 
 the auxiliaries which he had obtained gratis." — Sale, Baidhdwi. 
 
 They shall be overcome. The Ta/sir-i-Raufi regards this as a 
 prophecy of the conquest of Makkah. The verses following, how- 
 ever, clearly show this statement to be based upon the assurance 
 that God will cause the righteous to triumph. The victory at 
 Badr was looked upon as clearly indicating the Divine favour. It 
 therefore portended the eventual triumph of the Muslims. Such 
 prophecies are of daily occurrence. 
 
 (39) If they return. This probably refers to the declaration of the 
 Quraish that they would return to avenge the defeat of Badr. 
 
 The exemplary punishment, &c. Abdul Qadir translates, " The 
 custom of the former (peoples) has passed before them." There is 
 in the saying a subtle allusion to the defeat of the Quraish at Badr, 
 in accordance with the doom of infidels in former times. 
 
 (40) Fight against them. See notes on chap. ii. 190-193. Mr. 
 Bosworth Smith (Mohammed and Mohammedanism, 2d ed. p. 201) 
 thinks that Muhammad was constrained to draw the sword by force 
 of circumstances and the hatred of his enemies. The " perfect model 
 of the saintly virtues " found in the Makkan prophet is thus suddenly 
 and "by accident" converted into a general, and so we have "the 
 mixed and sullied character of the prophet-soldier Muhammad." 
 It is certain that all the exhortations of the later chapters of the 
 Quran, like that of the text, are entirely inconsistent with the spirit 
 
SIPARA X.] ( 26l ) [CHAP. VIII. 
 
 they desist, verily God seeth that which they do ; (41) 
 but if they turn back, know that God is your patron; he 
 is the best patron, and the best helper. 
 
 || (42) And know that whenever ye gain any spoils, a si'paka. 
 fifth part thereof belongeth unto God, and to the Apostle, 
 and his kindred, and the orphans, and the poor, and the 
 traveller; if ye believe in God, and that which w T e have 
 sent down unto our servant on the day of distinction, on 
 the day whereon the two armies met : and God is almighty. 
 (43) When ye w r ere encamped on the hithermost side of 
 the valley, and they were encamped on the farther side, 
 and the caravan was below you ; and if ye had mutually 
 
 of the teaching of the earlier chapters. They are not, however, incon- 
 sistent with the spirit of the Arabian Prophet. His savage cruelty 
 and cold-hearted revenge, exhibited in the very beginning of his 
 soldier career, are in too strong contrast with saintly virtues to 
 permit us to believe in the reality of the saint. It was policy 
 rather than saintliness which withheld the command to fight, and 
 when the time came to fight, we find Muhammad leading the fray — 
 not carried along with it by force. See on this point Prelim. Disc, 
 p. 83. 
 
 Until there be no opposition, i.e., "Until the infidels cease to 
 oppose." — Abdul Qddir. The original reference was to the opposition 
 of the Quraish, but the spirit of the passage makes it apply to all 
 opposers of Islam. 
 
 (42) A fifth fart. " 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 Muhammadan doctors differ, as we have elsewhere 
 observed (Prelim. Disc, pp. 224-226). Though it be the general 
 opinion that this verse was revealed at Badr, yet there are some who 
 suppose it was revealed in the expedition against the Jewish tribe 
 of Qainuqaa, which happened a little above a month after." — Sale, 
 Baidhdwi. 
 
 Sent down . . . on the day of distinction, i.e., " of the battle of 
 Badr, which is so called because it distinguished the true believers from 
 the infidels.'' — Sale. The plain import of the passage is that the 
 law of spoils was given to Muhammad at Badr, and therefore the 
 " general opinion " as to the date of revelation is certainly correct. 
 
 (43) Tlie caravan was below you, i.e., " by the sea-side, making the 
 best of their way to Makkah." — Sale. 
 
 Ye would certainly have declined, dx. Owing to the superior num- 
 ber of the Quraish. Rod well translates the clause thus : " Ye would 
 have failed the engagement ;" but this may mean that the Muslims 
 
CHAP. VIII.] ( 262 ) [SIPARA X. 
 
 appointed to come to a battle, ye would certainly have 
 declined the appointment ; but ye were brought to an 
 engagement without any previous appointment, that God 
 might accomplish the thing which was decreed to be done ; 
 
 (44) 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. 
 
 (45) When thy Lord caused the enemy to appear unto 
 thee in thy sleep few in number ; and if he had caused 
 them to appear numerous unto thee, ye would have been 
 disheartened, and would have disputed concerning the 
 matter : but God preserved you from this ; for he knoweth 
 the innermost parts of the breasts of men. (46) And when 
 he caused them to appear unto you when ye met to be 
 
 would have been defeated, whereas the meaning intended is that they 
 would have been afraid to fight at all. 
 
 The thing . . . decreed. Lit. the thing to be done, i.e., "By granting a 
 miraculous victory to the faithful, and overwhelming their enemies 
 for the conviction of the latter and the confirmation of the former." 
 — Sale, Baidhdwi. 
 
 (45, 46) On the question of discrepancy between this passage and 
 chap. iii. 13, Sale, on the authority of Baidhdwi, Jalaluddin, and 
 Yahya, says — 
 
 " This seeming contradictory to a passage in the third chapter, 
 where it is said that the Muslims 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." 
 
 The fact upon which this miracle is based is thus given by Muir : 
 " Mahomet had barely arrayed his line of battle when the advanced 
 column of the Coreish appeared over the rising sands in front. Their 
 greatly superior numbers were concealed by the fall of the ground 
 behind, and this imparted confidence to the Muslims." — Life of 
 Mahomet,vo\. iii. p. 100. Yet all this is represented here as the ful- 
 filment of a prophetic vision, granted to the Prophet on the night 
 preceding the battle, " with which Muhammad had acquainted his 
 companions for their encouragement." — Sale. But unfortunately for 
 this vision, we are credibly informed by the historians (Katib-i- 
 Waqkidi, &c.) that on the day previous Muhammad, having captured 
 the water-carriers of the Quraish at the well of Badr, had learned 
 from them the approximate number of his enemies. 
 
SIPARA X.] ( 263 ) [CHAP. VIII. 
 
 few in your eyes, and diminished your numbers in their 
 eyes ; that God might accomplish the thing which xvas 
 decreed to be done ; and unto God shall all things return. 
 
 || (47) true believers, when ye meet a party of the IV T l' 
 infidels, stand firm, and remember God frequently, that ye 
 may prosper : (48) 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. (49) And be not as those who 
 went out of their houses in an insolent manner, and to 
 appear with ostentation unto men, and turned aside from 
 the way of God ; for God comprehendeth that which they 
 do. (50) And remember when Satan prepared their works 
 for them, and said, No man shall prevail against you to- 
 
 (47) Here begins a military harangue, characteristic of the prophet- 
 soldier of Madina. Obedience to " God and his Apostle" is urged 
 by every motive of piety and self-interest. 
 
 (48) Lest . . . your success depart. The quarrel over the distribu- 
 tion of the booty might well awaken fears for the future success of 
 his warfare. Hence the wisdom of his determination to divide the 
 spoils himself as the agent of God to whom they belonged (ver. 1). 
 Whilst admiring the wisdom of the general, will any one believe in 
 the sincerity of the prophet? 
 
 1 (49) Those who went out, &c. " These were the Makkans, who, 
 marching to the assistance of the caravan, and being come as far as 
 Juhfa, were there met by a messenger from Abu Sufian, 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 Badr, and had there drunk wine and enter- 
 tained those who should be present and diverted themselves with 
 singing- women. The event of which bravado was very fatal, several 
 of the principal Quraish, and Abu Jahl in particular, losing their 
 lives in the expedition." — Sale, Baidhdwi. 
 
 " Jihad (crusading) is worship, but when done in pride and vain- 
 glory it is not acceptable to God." — Abdul Qddir. 
 
 (50) Remember ivhen Satan, &c. " Some understand this passage 
 figuratively of the private instigation of the devil, and of the defeat- 
 ing 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 Quraish on their inarch bethought themselves of the enmity 
 between them and the tribe of Kanana, who were masters of the 
 country about Badr, that consideration would have prevailed on 
 them to return, had not the devil appeared in the likeness of Suraqah 
 
CHAP. VIII.] ( 264 ) [SIPARA X. 
 
 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. 
 Iv 3"- || (51) When the hypocrites, and those in whose hearts 
 
 there was an infirmity, said, Their religion hath deceived 
 these men : but whosoever confideth in God cannot be 
 deceived ; for God is mighty and wise. (52) And if thou 
 didst behold when the angels caused the unbelievers to 
 die : they strike their faces and their backs, and say unto 
 
 Ibn Malik, 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 Muslims, he retired ; and al 
 Harith Ibn Hasham, 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 
 all, for I see that which ye see not ;' meaning the celestial succours. 
 They say further, that when the Quraish, on their return, laid the 
 blame of their overthrow on Suraqah, he swore that he did not so 
 much as know of their march till he heard they were routed : and 
 afterwards, when they embraced Muhannnadanism, they were satisfied 
 it was the devil." — Sale, Baidlidwi, Jalaluddin. 
 
 Waqkidi gives the circumstantial evidence of a witness regarding 
 the devil's behaviour on this occasion, his jumping into the sea, what 
 he said, &c. See Muir's Life of Mahomet, vol. iii. p. 125, note. 
 
 (51) Their religion hath deceived these men. This saying is ascribed 
 by some to the Madina hypocrites, who, seeing the fewness of the 
 Muslims, thought their purpose to attack so large an army a piece of 
 folly, attributable only to the madness of fanaticism. But the fact 
 that the Muslims went forth from Madina to plunder a comparatively 
 defenceless caravan, and not to attack the army of the Quraish, is 
 against this interpretation. Others therefore explain that there were 
 among the Quraish certain persons who were partially persuaded of 
 the truth of islam, but declined to flee to Madina with other refugees. 
 These went along with the Quraish, intending to go over to the 
 Muslims provided they should be more in number than they, but 
 seeing the Muslims to be few in number, they said their religion hath 
 deceived them. See the Tafsir-i- Raufi in loco. 
 
 (52) When the angels, &c. " This passage is generally understood 
 of the angels who slew the infidels at Badr, and who fought (as the 
 commentators pretend) with iron maces, which shot forth flames of 
 fire at every stroke (Baidhdwi, Jalaluddin). Some, however, imagine 
 that the words hint, at least, at the examination of the sepulchre, 
 which the Muhamiuadans believe every man must undergo after 
 
SIPARA X.] ( 265 ) [CHAP. VIII. 
 
 them, Taste ye the pain of burning: (53) this shall ye 
 suffer for that which your hands have set before yon, and 
 because God is not unjust towards his servants. (54) These 
 have acted according to the wont of the people of Fharaoh, 
 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. (55) This hath 
 come to pass because God changeth not his grace, where- 
 with he hath favoured any people, until they change that 
 which is in their souls ; and for that God both heareth 
 and seeth. (56) According to the wont of the people of 
 Pharaoh, and of those before them, who charged the signs 
 of their Lokd 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. 
 (57) Verily the worst cattle in the sight of God are those 
 who are obstinate infidels, and will not believe. (58) As 
 to those who enter into a league with thee, and afterwards 
 violate their league at every convenient opportunity, and 
 fear not God; (59) if thou take them in war, disperse, by 
 making them an example, those who shall come after them, 
 that they may be warned; (60) or if thou apprehend 
 treachery from any people, throw back their league unto 
 
 death, and will be very terrible to the unbelievers" (Prelim. Disc, 
 p. 127).— Sale. 
 
 (53) Which your hands, d-c. See note on chap. ii. 94. 
 
 (54-56) See notes on chap, vii. 128-137. 
 
 God changeth not his grace. This passage recognises the freedom 
 of the will, and consequently man's responsibility lor his sin. Comp. 
 chap. iii. 145, note. 
 
 (57) See note on ver. 22. The allusion here is probably to the 
 Jews, either the Bani Qainuqaa or the Bani Quraidha. See Muir's 
 Life of Mahomet, vol. iii. p. 135. 
 
 (58) Afterwards violate their league, "as did the tribe of Quraidha." 
 — Sale. So too the Tafsir-i-Raufi. See the story of the treachery of 
 this tribe in Muir's Life of Mahomet, vol. iii. chap. xvii. 
 
 (59) Making them an example, i.e., by slaying them. How well this 
 command was performed let the 800 gory heads of the Bani Quraidha 
 tell. — Muir's Life of Mahomet, vol. iii. p. 278. 
 
 (60) If thou apprehend treachery. The road to covenant-breaking 
 is here made easy. A suspicion of the Prophet or of his successors 
 that the Jews or Christians with whom covenant had been made were 
 
CHAP. VIII.] ( 266 ) [SIPARA X. 
 
 them with like treatment ; for God loveth not the 
 treacherous. 
 It V (61) And think not that the unbelievers have escaped 
 God's vengeance, for they shall not weaken the power of 
 God. (62) 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. (63) 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. (64) But if they seek to deceive thee, verily 
 God will be thy support. It is he who hath strengthened 
 
 treacherous is made a sufficient, ground for breaking that covenant. 
 As an illustration of this principle, see Muhammad's conduct toward 
 the Baiii Nadhir, described in Muir's Life of Mahomet, vol. iii. p. 209. 
 Like treatment. Lit. render them the like. The drift of this pas- 
 sage is so plainly contrary to the principles of honourable dealing, as 
 to make even the Muslim commentators feel the need of soltening 
 the tone of it as i'ar as possible. Baidhawi seems to justify the course 
 here prescribed as fair. Abdul Qadir says the meaning is, that in 
 case of a suspicion of treachery, the correspondence should be con- 
 ducted with that caution which marked their dealings before condi- 
 tions of peace were made. He concludes his comment here by say- 
 ing, " There is no immoral teaching here." Yet notwithstanding the 
 pious sentiment which follows at the end of this verse, God loveth 
 not the treacherous, we are left with the conviction that counter- 
 treachery is here justified as a means of self-defence. Of course it 
 is only justifiable when used by Muslims. 
 
 (61) Think not. Sale says, "Some copies read it in the third per- 
 son, Let not the unbelievers think," d'C. 
 
 Who have escaped, i.e., from Badr. 
 
 (62) Prepare . . . what force ye are able. Prepare for the holy war 
 against the infidels. Primarily the allusion was to the Quraish 
 and the treacherous Jews, but now it has a general application. 
 See Abdul Qadir and Tafsir-i- Raufi. 
 
 Troops of horse. Muhammad here encourages the formation of 
 cavalry in his army. To all such he promises repayment. Later 
 on he ordered that the spoil of a horseman should be three times 
 that of a footman. From chap. lix. ver. 6 we learn that Muhammad 
 claimed and appropriated all the spoil of the expedition against the 
 Bani Nadhir, because he alone rode on horseback. 
 
SIPARA X.] ( 267 ) [CHAP. VIII. 
 
 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, but God united them ; for he is mighty and wise. 
 
 • T) 9 
 
 || (65) Prophet, God is thy support, and such of the \\ t' 
 true believers who followeth thee. (66) 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. (67) 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, by the permission of God ; for 
 God is with those who persevere. (68) It hath not been 
 granted unto any prophet that he should possess captives, 
 
 (64) Hath united their hearts. The Tufs&r-i-jRaufi thinks the allu- 
 sion here is to the union of the tribes of Aus and Khaziaj, who had 
 been deadly enemies for more than a century before. It might, how- 
 ever, refer to union between other tribes as well. 
 
 God united them, i.e., by the bonds of Islam. The union of the 
 tribes of Arabia under the banner of Islam is regarded by Muslims 
 as a miracle, and therefore a proof of their Prophet's mission. 
 
 (65) "This passage, as some say, was revealed in a plain called al 
 Baida, between Makkah and Madina, during the expedition of Badr ; 
 and, as others, in the sixth year of the Prophet's mission, on the occa- 
 sion of Omar's embracing Muhammadanism." — Sale. 
 
 (66, 67) These verses were revealed at different times, but belong- 
 ing to the same subject, have been grouped together by the compilers. 
 Compare with Lev. xxvi. 8 and Josh, xxiii. 10. The Tafsir-i-Raufi 
 says both verses were intended to arouse a spirit of fortitude in 
 battle. As a result of the first injunction, that one Muslim should 
 stand against ten infidels, one of the faithful was slain ; whereupon 
 that command was abrogated, and the more moderate one given in 
 its place, which is introduced by the words Now hath God eased you 
 (from the rigour of the first command), for he knew that ye were weak. 
 
 By the permission of God. One would naturally conclude that the 
 first command might have stood on this ground. 
 
 (68) Any prophet. This verse was given to justify the cruelty of 
 Muhammad towards the captives taken at Badr, many of whom 
 were put to death in cold blood. But for the merciful pleading of 
 Abu Baqr, all would have met a similar fate. The apology for this 
 cruelty here given is that all warrior-prophets had been obliged to 
 
CHAP. VIII.] ( 268 ) [SIPARA X. 
 
 until he hath made a great slaughter of the infidels in the 
 earth. Ye seek the accidental goods of this world, but 
 God regardeth the life to come ; and God is mighty and 
 wise. (69) Unless a revelation had been previously deli- 
 make "a great slaughter of the infidels" hefore ihey could succeed. 
 Those who would paint the character of Muhammad in soft colours 
 are guilty of deliberate misrepresentation. See on this subject 
 Muirs Life of Mahomet, vol. iii. pp. 11 3-1 18. 
 
 A great slaughter. " Because severity ought to he used where cir- 
 cumstances require it, though clemency he more preferable where it 
 may be exercised with safety. While the Muhammadans 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 pre- 
 ferring the lucre of the ransom to their duty." — Sale. 
 
 Ye seek the . . . goods. It would seem that in the Prophet's 
 opinion the Muslims were not so much actuated by feelinus of 
 mercy in pleading for the lives of their Makkan captives as by a 
 desire for the ransom- money. 
 
 (69) Unless a revelation, etc. Lit. a writing — Icitab. Abdul Qadir 
 translates thus : " Had this not been written in God's decrees" viz., 
 that many of the captives would be converted to Islam. Muir says, 
 " It may simply mean, ' Had there not been a previous decree to 
 the contrary, a grievous punishment had overtaken you.'" — Life of 
 Mahomet, vol. iii. p. 118, note. 
 
 This was a message, leaving it with Muhammad to decide whether 
 the prisoners taken at Badr should be slain, or whether they should 
 be ransomed, on condition that there should be an equal number of 
 the Muslims slain at Oliod. Tradition tells us that Muhammad 
 decided to receive the ransoms on the ground that when the Muslims 
 should be slain, they would inherit Paradise and the crown of mar- 
 tyrdom. — Muirs Life of Mahomet, vol. iii. pp. 117, 118. 
 
 Sale gives the following, taken from Muslim authorities, who felt 
 constrained to place the responsibility of the vindictive spirit shown 
 by their Prophet towards his enemies to the credit of others : — 
 
 " Among the seventy prisoners whom the Muslims took in this 
 battle were al Abbas, one of Muhammad's uncles, and Okail, the son 
 of Abu Talib and brother of A1U When they were brought before 
 Muhammad, he asking the advice of his companions what should be 
 done with tbem, Abu Baqr 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. 
 Muhammad did not approve of the latter advice, but observed that 
 Abu Baqr 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, lound him and Abu Baqr 
 
SIPARA X.] ( 269 ) [CHAP. VIII. 
 
 vered from God, verily a severe punishment had been 
 inflicted on you for the ransom which ye took from the 
 captives at Badr. (70) Eat therefore of what ye have 
 acquired, that which is lawful and good ; for God is gracious 
 and merciful. 
 
 || (71) Prophet say unto the captives who are in your Ja, < 
 hands, If God shall know any good to he in your hearts, 
 
 weeping, and asking them the reason of their tears, Muhammad ac- 
 quainted 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 Ibn Muadh, a person of as great 
 severity, and who was also for putting the prisoners to death." 
 See also note on chap. iii. 140. 
 
 It seems that the fierce vindictive spirit apparent in the Quran at 
 this period was due in some measure at least to the defeat at Ohod. 
 Yet, excepting a few personal enemies of the Prophet, who were 
 summarily executed, all the prisoners were ransomed with the hearty 
 consent of Muhammad himself, who not only needed tlie ransom 
 price as a compensation to his followers, who were sorely grieved 
 and disappointed at the loss of the caravan they had hoped to cap- 
 ture, but he also hoped for the conversion of some of the captive 
 Quraish. See below on ver. 71. But the battle at Ohod, resulting 
 in the defeat of Muhammad and the slaughter of many of the faith- 
 ful, not only aroused among the Muslims a bitter desire for ven- 
 geance, but required an explanation. Why this defeat? Why were 
 the favourites of Heaven smitten before the infidels ? These ques- 
 tions are answered in the latter part of chapter iii. Now, as the 
 number of infidels killed at Badr was rahed by the Quran itself from 
 forty-nine to sevent.y (chap. iii. 140), in order to correspond with the 
 seventy Muslims killed at Ohod, it is almost certain that the spirit of 
 the Prophet after Ohod has been, so to speak, forced back upon Badr. 
 
 A severe punishment. " That is, had not the ransom been, in strict- 
 ness, lawful for you to accept, by God's having in general terms 
 allowed you the spoil and the captives, ye had been severely pun- 
 ished. . . . Yet did not this crime go absolutely unpunished neither ; 
 for in the battle of Ohod the Muslims lost seventy men, equal to the 
 number of prisoners taken at Badr ; which was so ordered by God, 
 as a retaliation or atonement for the same." — Sale. 
 
 (70) Eat therefore, 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." 
 — Sale, Ba dhdwi. 
 
 (71) Say unto the captives. This was said in the hope that the 
 captive Quraish might yet be induced to profess Islam, and this hope 
 was in some measure realised. 
 
 I o 
 
CHAP. VIII.] ( 2/0 ) [SIPAKA X. 
 
 lie will give you better than what hath been taken from 
 you ; and he will forgive you, for God is gracious and 
 merciful. (72) But if they seek to deceive thee, verily 
 they have deceived God ; wherefore he hath given thee 
 power over them : and God is knowing and wise. (73) 
 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 
 
 He will give you better, &c. " 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 Abbas, who being obliged by Muhammad, though his 
 uncle, to ransom both himself and his two nephews, Okail and 
 Naufal Ibn al Harith, complained that he should be reduced to beg 
 alms of the Quraish as long as he lived. Whereupon Muhammad 
 asked him what was become of the gold which he delivered to Omni 
 al Fadhl when he left Makkah, 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 
 Abbas demanded who told him this ; to which Muhammad replied 
 that God had revealed it to him. And upon this al Abbas imme- 
 diately professed Islam, declaring that none could know of that 
 affair except God, because he gave her the money at midnight. 
 Some years after, al Abbas 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 Zamzam, which, he said, he preferred 
 to all the riches of Makkah." — Sale, Baidhdwi. 
 
 (72) If they seek to deceive thee. Of this passage Muir says : — 
 " This is explained to mean ' deceit in not paying the ransom agreed 
 upon ;' but it seems an unlikely interpretation, as the ransom was 
 ordinarily paid down on the spot. It may be a significant intima- 
 tion that those who came over to Islam would be released without 
 ransom ; — the deceit contemplated being a treacherous confession of 
 faith followed by desertion to Makkah." — Life of Mahomet, vol. iii. 
 p. 119, note. 
 
 The same thing is probably intended by the statement of the 
 previous verse, "hie will forgive you," &c. 
 
 He hath given thee power over them. The prophet-general of 
 Madina speaks in different terms from those of the "warner" of 
 Makkah. Comp. chap, lxxxviii. 21, 22. 
 
 (73) Who . . . have fled, d:c. The Muhajjirin, or refugees, a term 
 at first applicable only to those who fled from Makkah, but afterwards 
 to all who fled to the Prophet's standard. 
 
 They ivho have assisted, i.e., the Ansars, or Helpers. This term at 
 
SIPARA X.] ( 271 ) [CHAP. VIII. 
 
 other. 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 bclongeth 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. (74) 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. (75) 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. (76) 
 And they who have believed since, and have fled their 
 
 first applied only to those of Madina who identified themselves with 
 Islam, but other people from the neighbouring tribes having put 
 themselves under the leadership of Muhammad, and having helped 
 him repeatedly, the term was applied to all who allied themselves 
 t) Muhammad. 
 
 Nearest of kin. "And shall consequently inherit one another's 
 substance, preferably to their relations by blood. And this, they 
 say, was practised for some time, the Muhajjirin and Ansars being 
 judged heirs to one another, exclusive of the deceased's other kin- 
 dred, till this passage was abrogated by the following : — Those who 
 are related by blood shall be deemed the nearest of kin to each other."— 
 Sale. 
 
 Abdul Qadir thinks the relationships of Muslims referred to here 
 to pertain to faith only and to the future life, and thus reconciles 
 this verse with ver. 76. But there is nothing in the language to 
 warrant such an interpretation. As a matter of policy this law was 
 inaugurated in order to bind the Muslims together in the earlier 
 days of the Hi jra, but it could not long bear the pressure of its own 
 weight, and hence was abrogated by the law of ver. 76. 
 
 (74) This verse illustrates the political sagacity of Muhammad. 
 He divides all Arabs into two classes, and unites all his following, 
 from whatever quarter they might come, ayainst the fragmentary 
 elements of the opposition. 
 
 (75) This verse corresponds with ver. 73, except in so far as the 
 change of law required a change in the language. I think it very 
 probable that this verse gives the revised reading of ver. 73, and was 
 intended to take its place in the Quran. 
 
 (76) See notes on ver. y^, also notes on chap. iv. 6-13. 
 
CHAP. VIII.] ( 272 ) [SIPAKA X. 
 
 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. 
 
( 273 ) 
 
 CHAPTER IX. 
 
 ENTITLED SURAT AL TAUBA (REPENTANCE, IMMUNITY). 
 Revealed at Madina. 
 
 INTRODUCTION. 
 
 Of the many titles given to this chapter, those of Immunity and 
 Repentance are most commonly known. The former title is based on 
 the first verse, the latter on the third verse, or, perhaps better still, 
 upon the spirit of the whole chapter, which is a call to repentance to 
 a multitude of disaffected and lukewarm Muslims and Arabs who 
 declined to accompany Muhammad in his expedition to Tabuq. 
 Sale says : — " It is observable that this chapter alone has not the 
 auspiciatory 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 j others say that Muhammad (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 accom- 
 modate the dispute, they left a space between them, but did not 
 interpose the distinction of the Bismillah. 
 
 " It is agreed that this chapter was the last which was revealed, 
 and the only one, as Muhammad declared, which was revealed entire 
 and at once, except the one hundred and tenth. 
 
 "Some will have the two last verses to have been revealed at 
 Makkah." 
 
 *. The statement that this chapter was the last revealed is based 
 VOL. II. S 
 
CHAP. IX.] ( 274 ) [INTROD. 
 
 upon the testimony of tradition, but the internal evidence fixes the 
 date of most of the revelations within the ninth year of the Hijra. 
 With this also Muslim tradition agrees. It would therefore appear 
 that during one whole year no revelation was vouchsafed to Muham- 
 mad, which is contrary to other traditions, which assign portions of 
 chapters ii., v., &c, to the time of the farewell pilgrimage in the end 
 of a.h. 10. 
 
 The statement that this whole chapter was revealed at one time is 
 also unfounded, as will be seen by reference to the date of the revela- 
 tions given below. 
 
 Probable Date of the Revelations. 
 
 Following Noeldeke for the most part, vers. 1-12 belong to 
 the latter part of a.h. 9, when Muhammad sent Ali to Makkah 
 to notify to the tribes assembled there that henceforth the Holy 
 Temple would be closed against idolaters. Vers. 13-16, how- 
 ever, belong to an earlier period, viz., a.h. 8, when Muhammad 
 planned his expedition for the capture of Makkah. To these may 
 be added vers. 17-24, which, however, mark the time when Mu- 
 hamnied first thought of conquering his native city. Some would 
 place vers. 23 and 24 among the revelations enunciated previous 
 to the expedition to Tabiiq in A.H. 9. 
 
 Vers. 25-27 mention the victory at Hunain (Shawal, a.h. 8), 
 and belong to the period immediately following the siege of Tayif, 
 i.e., Dzu'l Qaada, a.h. 8. 
 
 Ver. 28 seems to be connected with vers. 1-12, and therefore be- 
 longs to the latter part of a.h. 9. 
 
 Vers. 29-128 refer to the events connected with the expedition to 
 Tabiiq, which occurred in Rajab of a.h. 9. They were not, how- 
 ever, all enunciated at one time, but partly before the expedition, 
 partly on the march, and partly after the return. 
 
 Vers. 29-35 ma y ^ )e referred to the time of arrival at Tabiiq, when 
 the Christian prince, John of Aylah, tendered his submission to Mu- 
 hammad, paying tribute (Jazya). 
 
 Vers. 36 and 37, referring to the abolition of the intercalary year 
 and the fixing the time of the pilgrimage in accordance with the 
 changes of the lunar year, must be assigned to the Dzu'l Hajja of 
 a.h. 10. 
 
 The remaining verses Noeldeke distributes as follows : — Previous to 
 the expedition, vers. 38-41 (of which, according to Ibn Hisham, 924, 
 ver. 41 is the oldest of the whole Sura), and 49-73. On the march, 
 vets. 42-48 and 82-97 (of which ver. 85, if it refers to the death of 
 Abdullah Ibn Ubbai, must have been added later on). After the 
 
INTROD.] ( 275 ) [CHAP. IX. 
 
 return., vers. 74-81 and 98-113, of which vers. 108-m were enun- 
 ciated just before the entry into Madina. 
 
 Vers. 114-117, if they refer to the visit of Muhammad to the 
 tomb of his mother, Amina Bint Wahb, as many authorities state, 
 must be referred to the latter part of a.h. 6. But if they refer 
 to the death of Abdullah Ibn Ubbai, they belong to a period about 
 two months later than the return from Tabuq. This latter seems to 
 be founded on the best authority. 
 
 Vers. 118 and 119 were enunciated about fifty days after the 
 return from Tabuq (see note on ver. 119). The remaining verses, 
 excepting 129 and 130, which are probably of Makkan origin, belong 
 to the time immediately after the return from Tabuq. 
 
 Principal Subjects. 
 
 VERSES 
 
 Four months' immunity proclaimed to idolaters . . . 1,2 
 After four months, all idolaters to be slain, with exception of 
 
 those with whom treaties have been made . . . 3-5 
 Ignorant idolaters to be taught the religion of Islam, after 
 
 which, if they repent, they are to be spared alive . 5, 6 
 
 No new league to be made with idolaters .... 7 
 
 Idolaters are not to be trusted . . . . . .8-10 
 
 Penitent idolaters to be regarded as brethren . . . 11 
 Muslims exhorted to fight against the truce-breakers of 
 
 Makkah 13-16 
 
 All but Muslims to be excluded from the sacred temples . 17, 18 
 
 Abbas rebuked for his vainglory ...... 19 
 
 The Muhajjirin assigned the first rank among Muslims — their 
 
 reward .......... 20-22 
 
 True believers to refuse friendship with nearest kin if they 
 
 be infidels ......... 23, 24 
 
 The victory of Hunain due to God's help .... 25-27 
 
 Idolaters excluded from the Kaabah ..... 28 
 
 The Jews and Christians as well as idolaters to be attacked - 29 
 Jews and Christians reproved for applying the epithet " Son 
 
 of God " to Ezra and Jesus ...... 30 
 
 They also worship their priests and monks . . . .31,32 
 
 Islam superior to all other religions ..... 33 
 
 Stingy Muslims likened to covetous monks — their punishment 34, 35 
 
 Infidels may be attacked in sacred months .... 36 
 
 The sacred months not to be transferred .... 37 
 
 Muslims exhorted to go on expedition to Tabuq by refer- 
 ence to God's help to Muhammad and Abu Baqr in 
 
 the cave 38-41 
 
CHAP. IX.] 
 
 ( 2 7 6 ) 
 
 [INTROD. 
 
 their 
 
 The lukewarm Muslims rebuked for wishing to stay at 
 
 home .......... 
 
 Muhammad rebuked for excusing some of these from 
 
 going. ....... 
 
 Willingness to fight for Muhammad, a test of faith 
 Seditious Muslims rebuked .... 
 
 The sure reward of the faithful 
 
 God refuses the offerings of infidels and hypocrites 
 
 The wealth and prosperity of infidels a sign of 
 
 reprobation ....... 
 
 Half-hearted Muslims reproved .... 
 
 Those who had spread libellous reports regarding Muham 
 
 mad's use of alms rebuked ..... 
 How alms should be expended ..... 
 Grumblers and hypocrites threatened 
 They are warned by the example of the wicked in former 
 
 ages ........ 
 
 The faithful described — their rewards 
 Hypocrites denounced and threatened 
 Prosperity of infidels a prelude to their destruction . 
 
 God shall scoff at the scoffers 
 
 The traducers of the faithful shall never be forgiven 
 Punishment of the " stayers at home "... 
 Muhammad forbidden to pray at the grave of unbeliever: 
 
 and hypocrites 
 
 The Prophet not to wonder at the prosperity of the wicked 
 
 Reward of those who assist the Apostle in his wars 
 
 Hypocritical Arabs of the desert reproved 
 
 Who may lawfully remain at home in time of war 
 
 Other hypocrites reproved .... 
 
 The Baduin, the worst of hypocrites 
 
 Some of them true believers ..... 
 
 The reward of the Ansars and Muhajjirin . 
 
 The desert Arabs and some of the people of Madina re 
 
 proved ........ 
 
 The penitent confessors in Madina are pardoned 
 Others await God's decision in their case . 
 Denunciation against those who built a Masjid in opposi 
 
 tion to Muhammad and his faithful ones . 
 True believers are sold to God ..... 
 Muslims not to pray for idolatrous relatives 
 Why Abraham prayed for his idolatrous parents 
 God merciful to the faithful ..... 
 The three recreant Ansars pardoned . 
 
 42 
 
SIPARA X.] ( 277 ) [CHAP. IX. 
 
 VERSES 
 
 The people of Madiaa rebuked for want of loyalty to Mu- 
 hammad 120-122 
 
 Some believers excused from going to war . . . 123 
 
 True believers to war against neighbouring infidels and 
 
 hypocrisy 124 
 
 Reproof of those who doubt the revelations of God and 
 
 Muhammad 125-128 
 
 The Apostle trusts in the help of God . . . .129,130 
 
 || (1) A declaration of immunity from God and his R"ba. 
 Apostle unto the idolaters with whom ye have entered J^ J- 
 into league. (2) Go to and fro in the earth securely four 
 months ; and know that ye shall not weaken God, and 
 
 (1) God and his Apostle. See note on chap. viii. 20. This formula 
 occurs sixteen times in this chapter. 
 
 With whom ye have entered into league. "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 Muhammad is here declared by God to be 
 absolutely free and discharged from all truce or league with them 
 after the expiration of that time ; and this last seems to be the truest 
 interpretation. 
 
 " Muhammad'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 Bani Dhamra, Bani Kinana, and a few others." — 
 Sale, Jaldluddin, Baidhdwi, Yahya. 
 
 This proclamation seals the triumph of Islam over all Arabia. 
 Henceforth there is to be no more compromise with idolaters. They 
 are to be converted to Islam or be destroyed by the sword. Previous 
 treaties of peace are to be respected, though this is due to the clem- 
 ency of " God and his Apostle," who here declare the Muslims to 
 be free from obligation to observe such treaties. How completely 
 the tables have been turned ! The Makkan refugee now dictates laws 
 for all Arabia ! 
 
 (2) Four months. These were, according to some authorities, 
 Shawal, Dhu'l Qaada, DhuT Hajja, and Muharram, this revelation 
 having been made in Shawal. Others, computing from Dhu'l Hajja, 
 
CHAP. IX.] ( 278 ) [SIPARA X. 
 
 that God will disgrace the unbelievers. (3) And a decla- 
 ration from God and his Apostle unto the people, on the 
 day of the greater pilgrimage, 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. (4) Except such of 
 the idolaters with whom ye shall have entered into a 
 
 when the proclamation of this revelation was made, reckon the 
 months to be Dhu'l Hajja, Muharram, Safar and Rabi-ul-auwal. 
 The latter seems to be the sounder opinion. 
 
 (3) The greater pilgrimage., viz., " The tenth of Dhu'l Haj ja, when 
 they slay the victims at Mfna, 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 leaser ■pilgrimages, as they may be called, 
 or visitations of the Kaabah, 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 Muslims and idolaters being present 
 at it. 
 
 " The promulgation of this chapter was committed by Muhammad 
 to Ali, who rude for that purpose on the Prophet's slit-eared camel 
 from Madina to Makkah ; and on the day above mentioned, standing 
 up before the whole assembly at al Aqabah, 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 Makkah after this year ; 2. That no man presume to compass the 
 Kaabah naked for the future (see chap. vii. 27-34). 3. That none 
 but true believers shall enter Paradise ; and 4. That public faith is 
 to be kept.'" — Sale, Baidhdwi. 
 
 " There seems a kind of contradiction between the first verse, in 
 which all treaties are cast aside, and the subsequent verse and intima- 
 tion by Ali that treaties would be respected. Perhaps it was meant 
 that, notwithstanding any treaty, idolaters would be prevented from 
 coming to the pilgrimage, though the treaty would be in other 
 respects observed. Or it may mean that, although Mahomet had 
 permission given him in the first verse to cast aside treaties with 
 idolaters, yet he nevertheless voluntarily engaged to respect those 
 treaties which had been faithfully kept. The latter interpretation 
 is not so suitable as the other to the style of the Coran." — JIuir's 
 Life of Mahomet, vol. iv. p. 210, note. 
 
 (4) Except such. The exception is in respect to the painful punish- 
 ment denounced against the unbelievers in the previous verse. So long 
 as the idolaters with whom treaties of peace had already been made 
 
SIPARA X.] ( 279 ) [CHAP. IX. 
 
 league, and who afterwards shall not fail you in any 
 instance, nor assist any other against you. Wherefore 
 perform the covenant which ye shall have made with them, 
 until their time shall he elapsed ; for God loveth those who 
 fear him. (5) And when the months wherein ye are not 
 allowed to attack them shall be past, kill the idolaters 
 wheresoever ye shall find them, and take them prisoners, 
 and besiege them, and lay wait for them in every con- 
 venient 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. (6) 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. 
 This shalt thou do, because they are people which know 
 not the excellency of the religion thou preachcst. 
 
 should remain faithful to their treaty engagements, they should be 
 exempt from the punishment described in the following verse. The 
 spirit of the passage seems clearly to be opposed to that of the first 
 verse. It is probable that several revelations relating to idolaters, 
 and delivered at different times, have been woven together by the 
 compilers of the Quran. If this view be correct, the first verse was 
 promulgated at a later period than what follows, and we have here 
 an illustration of how the spirit of inspiration subserved the political 
 interests of the Prophet. 
 
 (5) Kill the idolaters. Compare this passage with chap. iv. 88, 89. 
 Wherever ye shall find them. "Either within or without the sacred 
 territory." — Sale. This passage, with what follows, is said to abrogate 
 chap. ii. 216. 
 
 If they shall repent, &c, i.e., if they shall embrace Isl&m, not only 
 formally but heartily. They must perform the duties of Islam. 
 " Hence," says Abdul Qadir, "Abu Baqr slew those who declined to 
 give legal alms, as he did the idolaters." 
 
 (6) That he may hear the word of God. The plain meaning of this 
 passage, according to the Tafdr-i-Raufi, is that the ignorant were to 
 be made acquainted with the claims of Islam, and if then they accepted 
 it, they were to be allowed to proceed to their homes in peace ; if 
 not, they were to be slain. Sale's paraphrase here seems to me to 
 mistake the purport of the general order to slay all impenitent 
 idolaters, excepting those with whom treaties had been made, and 
 who had observed their treaty obligations. He says, "You shall 
 give him a safe-conduct, that he may return home again securely, iu 
 case he shall not think tit to embrace Muhammadanism." 
 
CHAP. IX.] ( 280 ) [SIPARA X. 
 
 It § • || (7) 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 ? So long as 
 they behave with fidelity towards you, do ye also behave 
 with fidelity towards them ; for God loveth those who 
 fear him,. (8) How can they he admitted into a league with 
 you, since, if they prevail against you, they will not re- 
 gard 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. (9) They sell the signs of God for a small price, 
 and obstruct his way ; it is certainly evil which they do. 
 (10) They regard not in a believer either consanguinity or 
 faith; and these are the transgressors. (11) Yet if they re- 
 pent and observe the appointed times of prayer, and give 
 alms, they shall he deemed your brethren in religion. We 
 distinctly propound our signs unto people who understand. 
 
 (7) Those with whom ye entered into a league, i.e., the Bani Dhamra 
 and Bani Kinana, mentioned in note to ver. 1. 
 
 (8) How ? This ambiguous interrogative is variously understood. 
 In addition to what is inserted in the text we find the following : 
 "How can they?" — Rodwell. "How shall we not smite the in- 
 fidels?" — Abdul Qadir. "How can there he peace?" — Fatah-ar- 
 liahmdn. The Persian translation agrees with Sale. 
 
 If they prevail. The allusion seems to be clearly to Arab un- 
 believers. If so, this portion of the chapter must be referred to an 
 earlier date than that claimed for it by some of the commentators. 
 The spirit of the following verse, especially the charge against the 
 unbelievers, that they "sell the signs of God for a small price," 
 points to the Qiiraish of Makkah in particular, with whom are per- 
 haps associated the disaffected inhabitants of Madina, as especially 
 intended here. With this view agrees the tradition concerning the 
 hypocrisy of J alias, given in Muir's Life of Mahomet, vol. iii. p. 30, 
 note. 
 
 (9) Compare chap. ii. 175, 176, and see notes there. 
 
 (11) If they repent and observe, &c. This passage clearly asserts 
 the necessity of piety in religion as an evidence of true repentance. 
 The "piety required, however, is simply the outward observance of the 
 rites of Islam. The contrast between Islam and Christianity on 
 this point is very marked, and needs only to be emphasised to 
 reveal the difference between the counterfeit and the true. The 
 ring of a genuine coin is unmistakable. 
 
SIPARAX.] (281 ) [CHAP. IX. 
 
 (12) 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. (13) 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 for the first time ? Will ye fear them ? But it is 
 more just that ye should fear God, if ye are true believers. 
 (14) 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, (15) and will take away 
 
 (12) Oppose the leaders. Rodwell translates, " Do battle with 
 the ringleaders." This accords with the Persian and Urdu transla- 
 tions. Muslims are now to take active measures for the suppression 
 of infidelity. 
 
 (13) Will ye not finht, dc. Sale, on the authority of Baidhawi, 
 paraphrases thus: "As did the Quraish in assisting the tribe of 
 Baqr against those of Khudhaah (see Prelim. Disc, p. 93), and laying 
 a design to ruin Muhammad without any just provocation ; and, as 
 several of the Jewish tribes did, by aiding the enemy and endea- 
 vouring to oblige the Prophet to leave Madina as he had been 
 obliged to leave Makkah." 
 
 It seems more natural to regard the people here referred to as the 
 inhabitants of Makkah in particular. This is the view of the Tafsir- 
 i-Rauft. The passage, then, belongs to a period preceding the cap- 
 ture of Makkah, and was intended to stir up the faithful to make 
 war upon the Quraish, who had violated the treaty made at Hudai- 
 biya. This view accounts for the allusion to the perfidy of those 
 who regard neither religion nor consanguinity in ver. 8. 
 
 (14) By your liands. This passage seems to teach that Muslim 
 crusade against idolatry was commanded by God as a sovereign act 
 of judgment, just as Moses was commanded to destroy the Canaan- 
 ites. The Muslim, therefore, uses the same arguments in defence of 
 the former that we do in respect of the conduct of Joshua and the 
 Israelites. See note on chap. ii. 191. 
 
 Will heal the breasts, So. Sale, on the authority of Baidhawi, says 
 the allusion is to " those of Khudhaah ; or, as others say, certain 
 families of Yaman and Saba, who went to Makkah, and there pro- 
 fessed Muhammadanism, but were very injuriously treated by the 
 inhabitants ; whereupon they complained to Muhammad, who bid 
 them take comfort, for that joy was approaching." 
 
 It seems to me more natural to refer the healing to those Muslim 
 Avho were reluctant to fight against their own kindred at Makkah. 
 This is the class specially exhorted (in vers. 23, 24) to drown all 
 filial and fraternal affection iii zeal for God and his Apostle. Love 
 
CHAP. IX.] ( 282 ) [SIPARA X. 
 
 the indignation of their hearts: for God will be turned 
 unto whom he pleaseth ; and God is knowing and wise. 
 (16) 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. 
 |{ -|. || (17) 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-tire for ever. (18) But 
 he only shall visit the temples of God who believeth in 
 
 for Islam is to be supreme ; natural affection may wound the heart, 
 but God " will heal the breasts of the people who believe." 
 
 (15) Indignation of their hearts. The meaning of this verse de- 
 pends on ver. 14. According to the view of the commentators, it 
 would be that God, by avenging the faithful upon their persecutors, 
 would satisfy their desire for revenge. My own interpretation of 
 that verse requires this to mean that by healing the breasts of the 
 faithful, their indignation at the idea of warring against friends and 
 relations during even the sacred months would be removed amidst 
 the glories of the victory of Islam. This I think to be the better 
 interpretation. 
 
 For God will be turned unto whom he pleaseth. The Tafsir-i-liaufi 
 regards this as a prophecy foretelling the conversion of Abu Sufian, 
 Akrama Bin Abu Jahl, &c. The passage, however, points to those 
 who, having been reluctant to fight against their relatives, had 
 become reconciled to the views of the Prophet, which fact is here 
 regarded as a sign of the Divine favour. 
 
 (16) God did not yet knoiv. Rod well translates, "As if God did 
 not yet know." The Tafsir-i-Raufi paraphrases, " Since God has not 
 yet made known." The passage seems to mean that the sincerity of 
 those who claimed to be Muslims could only be known by a trial of 
 their faith, and that the present defection of some was no reason for 
 supposing that all had been abandoned of God. 
 
 God is well acquainted, &c, i.e., he knows who are his true fol- 
 lowers and who are hypocrites. 
 
 (17) The temples of God. Literally, the mayids of God. Idolaters 
 are here refused admittance to the mosque as well as to the sacred 
 Kaabah at Makkah, a requirement carefully observed in all Muslim 
 communities. 
 
 (18) He only shall visit, dec. "These words are to warn the be- 
 lievers from having too great a confidence in their own merits, and 
 
SIPARA X.] ( 283 ) [CHAP. IX. 
 
 God and the last day, and is constant at prayer, and pay- 
 eth the legal alms, and feareth God alone. These per- 
 haps may become of the number of those who are rightly 
 directed. (19) 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 ? 
 They shall not be held equal with God ; for God directeth 
 not the unrighteous people. (20) 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. (21) Their Lord sendeth 
 them good tidings of mercy from him, and goodwill, and 
 of gardens wherein they shall enjoy lasting pleasure : 
 (22) they shall continue therein for ever; for with God 
 is a great reward. (23) true believers, take not your 
 fathers or your brethren for friends, if they love infidelity 
 
 likewise to deter the unbelievers ; for if the faithful will but perhaps 
 be saved, what can the others hope for?" — Sale, Baidh&wi. 
 
 On the ground of this verse Jews and Christians should also be 
 excluded from the mosque, for whilst these perform the duties here 
 required, and though faith in Muhammad as the Apostle of God is 
 not expressly asserted here as one of the requirements, yet the plain 
 intent of the whole is to exclude all except Muslims. 
 
 (19) " This passage was revealed on occasion of some words of 
 Abbas, Muhammad's uncle, who, when he was taken prisoner, being 
 bitterly reproached by the Muslims, 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 Makkah, and adorn the 
 Kaabah with hangings, and give drink to the pilgrims, and free 
 captives." — Sale, Baidh&wi. 
 
 (20) This passage looks like a Madina revelation. The praise 
 bestowed upon the Muhajjarin may, however, be retrospective. The 
 revelation was certainly intended to stir up Muslim fanaticism. The 
 spirit of the fanatic (Ghdzi) is the spirit of the true Muslim. 
 
 (21) Gardens, d-c. See note on chap. iii. 15. 
 
 (23) Take not your fathers . . . for friends. The Tafsir-i-Raufi says 
 this passage refers to those who neglected to perform the pilgrim- 
 age on account of domestic opposition and hindrance. The spirit of 
 the passage in this place seems rather to point to those who were 
 reluctant to fight against their relations in Makkah. May not that 
 clemency of Muhammad towards its people, when it fell into his 
 
E io' 
 
 CHAP. IX.] ( 284 ) [S1PARA X. 
 
 above faith ; and whosoever among you shall take them 
 for his friends, they will be unjust doers. (24) 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 appre- 
 hend 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, for God directeth not the ungodly 
 people. 
 
 (25) Now hath God assisted you in many engagements, 
 and particularly at the battle of Hunain, when ye pleased 
 yourselves in your multitude, but it was no manner of 
 advantage unto you, and the earth became too strait 
 
 hands, be in some measure accounted for on the ground of this 
 known antipathy of his people to slaughter their relatives*, and to 
 destroy property in which they had so deep an interest? 
 
 (24) Wait until God shall send his command. Sale, on the author- 
 ity of Baidhawi, says, "Or shall punish you. Some suppose the 
 taking of Makkah to be here intended." This confirms the view 
 that the relations here intended were the relatives of the refugees 
 in Makkah, and points to a time previous to the capture of Makkah 
 as the period in which this passage was revealed. 
 
 (25) God assisted . . . at . . . Hunain. " This battle was fought in 
 the eighth year of the Hijra, in the valley of Hunain, which lies about 
 three miles from Makkah towards Tayif, between Muhammad, who had 
 an army of twelve thousand men, and the tribes of Hawazin and Thakif, 
 whose forces did not exceed four thousand. The Muhammadans, 
 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 Muslims were put to flight, some of them 
 running away quite to Makkah, so that none stood their ground 
 except Muhammad himself and some few of his family ; and they 
 say the Prophet's courage was so great, that his uncle al Abbas, and 
 his cousin Abu Sufian Ibn al Harith, 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 Abbas, 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 assis- 
 tance gained the victory." — Sale, Baidhawi, Jaldluddin. 
 
 The earth became too straight for you. " Alluding to the narrow 
 and precipitous character of the pass, where their great numbers, of 
 
SIPARA X.] ( 285 ) [CHAP. IX. 
 
 for you, notwithstanding it was spacious ; then did ye 
 retreat and turn your backs. (26) Afterwards God sent 
 down his security upon his Apostle and upon the faithful, 
 and sent down troops of angels, which ye saw not ; and he 
 punished those who disbelieved ; and this was the reward- 
 of the unbelievers. (27) Nevertheless God will hereafter 
 be turned unto whom he pleaseth ; for God is gracious and 
 merciful. (28) true believers, verily the idolaters are 
 unclean ; let them not therefore come near unto the holy 
 
 which they had been vain gloriously proud, only added to the diffi- 
 culty." — Muir's Life of Mahomet, vol. iv. p. 143, note. 
 
 (26) God sent down his security. " The original word is Sakinat, 
 which the commentators interpret in this sense ; but it seems rather 
 to signify the Divine presence, or Shekinah, appearing to aid the 
 Muslims." — Sale. See also note on chap. ii. 248. 
 
 Send down troops. Commentators differ as to the number. Some 
 say there were 5000, others 8000 and 16000. Tradition describes 
 the uniform they wore, and declares that they filled the valley like 
 a cloud, and were in multitude like an army of ants. See Sale, and 
 Muir's Life of Mahomet, vol. iv. p. 144, note. 
 
 Which ye saw not. " As usual, Muhammad's wonderful things are 
 only seen or known to himself. Elisha showed his servants the 
 angels ready to fight, but Muhammad never has a witness. His 
 great witness for the night journey did not see it, but only swore he 
 believed it." — Brinckman in " JYotes on Islam." 
 
 The commentators, however, say that the infidels saw the angelic 
 hosts, and were, of course, reliable witnesses. 
 
 He punished those who disbelieved, i.e., the infidels who were de- 
 feated, for many were slain, 6000 of their women and children 
 taken captive, 24.000 camels, 4000 ounces of silver, and over 40,000 
 goats became spoil for the Muslims. — Tafsir-i- Raufi. 
 
 (27) Hereafter turned, &c. " Besides a great number of proselytes 
 who were gained by this battle, Muhammad, 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." 
 — Sale, Baidhdwi. 
 
 This took place some time after the battle on the return of the 
 army from Tayif, and was done as a matter of policy, as all the 
 authorities show. See Muir's Life of Mahomet, vol. iv. pp. 142, 148, 
 149. Yet this matter is here described as the subject of prophecy. 
 Surely it did not now require much prophetic foresight to foretell 
 the conversion of at least some of the unfortunate Hawazin. 
 
 (28) The idolaters are unclean. This verse seems to be connected 
 with those at the beginning of the chapter. Muhammad is now 
 
CHAP. IX.] ( 286 ) [SIPARA X. 
 
 temple after this year. And if ye fear want, ly the cutting 
 off trade and communication with them, God will enrich 
 you of his abundance, if he pleaseth ; for God is knowing 
 and wise. (29) Fight against them who believe not in 
 God nor the last day, and forbid not that which God and 
 
 master of Arabia. The idolaters are now to be converted by force. 
 Exclusion from the sacred precincts of the ancient pantheon is now 
 visited upon them, accompanied with the command to the Muslims 
 to slay them wherever they find them, unless they confess Islam. 
 The purity of the Muslims was not affected by contact with idolatry 
 in visiting the idol temple at Makkah (for such it was until captured 
 by Muhammad), so long as Islam was too weak to abolish it. Now 
 that Muhammad is victorious, the spirit of his inspiration suddenly 
 informs him that idolaters are unclean, and that Muslims may not 
 perform the rites of the pilgrimage with them. Muhammad was 
 not, however, in any way inconsistent with the principle that seems 
 to have guided him everywhere — that everything was right that 
 could in any way advance the cause of Islam. He was therefore 
 right in becoming almost a Jew in hope of winning them. This 
 failing, he was justified in patronising an idol temple and idolatrous 
 rites in order to win over the Arabs. On the same principle he 
 could condone assassination, sanction the plunder of caravans and 
 the murder of defenceless merchants, even in the sacred months, and 
 could on the same principle deny having any complicity in it. He 
 could for the same reason witness the massacre of 800 Jewish 
 prisoners, and spare, with a show of magnanimity, his bitterest 
 enemies on the capture of Makkah. All was right — all was com- 
 manded of God, that promoted his selfish ambition, in the advance- 
 ment of his political and prophetic or politico-prophetical preten- 
 sions. He had unhesitatingly adopted the pernicious rule that evil 
 may be done in order to the accomplishment of a good end — that 
 the end sanctifies the means. 
 
 After this year, i.e., the ninth year a.h. "In consequence of this 
 prohibition, neither Jews nor Christians, nor those of any other re- 
 ligion, are suffered to come near Makkah to this day." — Hale. 
 
 God will enrich you. " This promise, says al Baidhawi, was fulfilled 
 by God's sending plenty of rain, and disposing the inhabitants of 
 Tabala and Jurash, two towns in Yaman, to embrace Islam, who 
 thereupon brought sufficient provisions to Muhammad's men ; and 
 also by the subsequent coming in of the Arabs from all quarters to 
 him." — Sale. 
 
 (29) Fight against them, <i-c. " That is, those 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, or the delights of Para- 
 dise as described in the Quran. For, as it appears by the following 
 words, the Jews and Christians are the persons here chiefly meant." 
 — Sale. 
 
 The Tafsir-i-Raufi says the passage alludes to " the Jews, who 
 
SIPARA X.] ( 2S7 ) [CHAP. IX. 
 
 his Apostle have forbidden, and profess not the true reli- 
 gion, of those unto whom the scriptures have been deli- 
 vered, until they pay tribute by right of subjection, and 
 they be reduced low. 
 
 || (30) The Jews say, Ezra is the son of God; and the JLi 11' 
 
 allegorise (in respect to the Godhead), and the Christians, who 
 acknowledge a Trinity ; the Jews, who deny eating and drinking in 
 Paradise, and the Christians, who declare the enjoyments of heaven 
 to be spiritual." 
 
 Profess not the true religion, dx. It is here implied that Islam was 
 the religion of Jewish prophets and of Jesus, from which Jews and 
 Christians have departed. The Quran, by this claim so often re- 
 peated, challenges investigation, and thereby points to the evidence 
 of its own imposture. See notes on chap. ii. 136. 
 
 Until they pay tribute,&c. "This I think the true meaning of thewords 
 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 
 Muhammadans are satisfied with so small an imposition, &c. 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 
 Muhammadan doctors dilfer as to those of other religions. It is said 
 that Omar at first refused to accept tribute from a Magian, till 
 Abdul Rahman Ibn Auf assured him that Muhammad 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 origin. 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 Hanifa 
 supposed people of any religion might be suffered, except the 
 idolatrous Arabs ; and Malik excepted only apostates from Muham- 
 madanisin. The least tribute that can be taken from every such 
 person is generally agreed to be a dinar, 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. But Abu Hanifa decided that the rich should pay forty-eight 
 dirhams (twenty, and sometimes twenty-five of which made a dinar) 
 a year ; one in middling circumstances halt 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." — Sale, 
 Baidhdwi. 
 
 (30) Ezra is the son of God. " 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 
 
CHAP. IX.] ( 288 ) [SIPARA X. 
 
 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! (31) They take their priests 
 and their monks for their lords, besides God, and Christ 
 
 Madina, 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 
 (chap. ii. 259, note), dictated the whole anew unto 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. Al 
 Baidhawi 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 Testa- 
 ment, by Divine revelation, was the opinion of several of the Chris- 
 tian fathers, who are quoted by Dr. Prideaux, and of some other 
 writers, 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 Estlras (chap. xiv. 20, &c.) Dr. Prideaux 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 upon the testimony of the Muhainmadans (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, but yet one who had been 
 bred a Jew, and was intimately acquainted with the fables of the 
 Rabbins ; and the story itself is perfectly in the taste and way of 
 thinking of those men."— Sale, Baidhawi. 
 
 Rodwell regards this charge against the Jews as purely the inven- 
 tion of Muhammad. 
 
 May God resist them. The spirit of this passage is in marked con- 
 trast with the allusions made to the "people of the book" in the 
 earlier chapters of the Quran. Compare chap. v. 85, and note 
 there. 
 
 The whole passage points to the latter years of the Prophet's life, 
 when he began to realise that the Christian power of Heracleus was 
 likely to oppose the strongest barrier to his ambitious projects. 
 
 (31) Priests . . . for their lords. An inference from the use of the 
 title Rabbi, coupled with the reverence accorded to the ordained 
 ministry. See note on chap. iii. 63. The charge here made, that 
 Christians worshipped their priests and monks as they did Christ 
 and God, is scarcely true. It is also noteworthy that the Messiah is 
 here deliberately denied all divine honours, and that the depre- 
 
SIPARA X.] ( 289 ) [CHAP. IX. 
 
 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 ! (32) 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. 
 
 (33) It is he who hath sent his Apostle with the direc- 
 tion and true religion, that he may cause it to appear 
 superior to every other religion, although the idolaters be 
 averse thereto. (34) true believers, verily many of the 
 priests and monks devour the substance of God in vanity, 
 and obstruct the way of God. But unto those who trea- 
 
 catory formula, "far be it from him," &c.,is the same as that used iu 
 reproaching the idolatrous Arabs for their service to heathen gods. 
 Whatever phrases, therefore, we find in the Quran expressive of 
 Messianic dignity must be attributed to the ignorance of the Pro- 
 phet as to their real import. See notes on chaps, ii. 86 and iii. 39. 
 
 (32) The light of God, i.e., the Quran, or the Divine Unity, or the 
 prophetic office of Muhammad, &c. — Tafsir-i-Raufi. 
 
 (33) Superior to every other religion. Rod-well translates more cor- 
 rectly, "victorious over every other religion." This was true of the 
 religions of Arabia, to which the expression must primarily be re- 
 ferred, but it is not true of the religions of the world, Islam at 
 present being almost everywhere subject to or dependent for exis- 
 tence on Christian rule. 
 
 Christian apologists for Islam, in their endeavour to draw a favour- 
 able comparison between Islam and Christianity, are in the habit of 
 ignoring the fact that what is good and true in Islam is very much 
 more clearly revealed in the Old and New Testament Scriptures, 
 while at the same time they carefully set aside the peculiar doctrines 
 of Christianity : the new birth, the atonement of Christ, the graces 
 of the Holy Spirit, and the holy character essential to the Christian 
 life. By such a process black may be made to appear white, and 
 vice versa. See R. Bosworth Smith's Mohammed and Mohamme- 
 danism, pp. 338, 339. This writer's statement that Islam is "the 
 religion of stability," a religion dwelling on the "inherent dignity" 
 of human nature, " the religion of the best parts of Asia and Africa," 
 with the implication that Christianity is unsuited to the stable races, 
 is contradicted by the history of the Church and of her missions. 
 
 (34) Monks devour, d-c. " By taking bribes, says Baidhawi, mean- 
 ing, probably, the money they took for dispensing with the com- 
 mands of God, and by way of commutation." — Sale. It more pro- 
 bably refers to the fact that these classes were supported by the 
 people. 
 
 Obstruct the toay of God, i.e., by preventing their followers from 
 becoming Muslims. 
 
 VOL. II. T 
 
CHAP. IX.] ( 290 ) [SIPARA X. 
 
 sure up gold and silver, and employ it not for the advance- 
 ment of God's true religion, denounce a grievous punish- 
 ment. (35) 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 stigmatised there- 
 with ; and their tormentors shall say, This is what ye have 
 treasured up for your souls ; taste therefore that which ye 
 have treasured up. (36) Moreover, the complete number of 
 months with God is twelve months, which were ordained in 
 the book of God on the day whereon he created the heavens 
 and the earth : of these, four are sacred. 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 ; and know that God is with those who 
 fear him. (37) Verily the transferring of a sacred month 
 
 Those who treasure up, dec. This refers to all men, being suggested 
 by the conduct of the priests and monks. The exigencies of Islam 
 required that all Muslims should be willing to give freely of their 
 substance for the support of religion. Hence the dreadful denun- 
 ciation of the next verse, pointing at once to the fate of Christian 
 monks and Muslim misers. 
 
 (35) This verse describes the fate not only of miserly Muslims, 
 but also that of the Christian priests and monks of ver. 31. 
 "Thus," says Muir in his Life of Mahomet, vol. iv. p. 212, "with 
 threats of abasement and with bitter curses, Mahomet parted finally 
 from the Jews and Christians, whom he had so long deceived with 
 vain professions of attachment to their Scriptures, and from whose 
 teaching he had borrowed all that was most valuable in his ,own 
 system. Having reached the pinnacle of prosperity and power, he 
 cast contemptuously aside the supports to which in no small measure 
 he owed his elevation." 
 
 (36) The complete number of months. " 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 feast of Ramadhan to certain 
 seasons of the year, which ought to be ambulatory." — Sale. See also 
 Prelim. Disc, pp. 229, 230, and chap. ii. 185, note. 
 
 The book of God, viz., the Preserved Table. — Sale. 
 
 Four are sacred. See Prelim. Disc, p. 228. 
 
 Attack the idolaters in all. "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." 
 — Sale. See notes on chap. ii. 191, 193. 
 
SIPARA X.] ( 291 ) [CHAP. IX. 
 
 to another month is an additional infidelity. The unbe- 
 lievers are led into an error thereby : they allow a month 
 to be violated one year, and declare it sacred another year, 
 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 unbe- 
 lieving people. 6 
 || (38) true believers, what ailed you, that when it was -ti 1 2 
 said unto you, Go forth to fight for the religion of God, ye 
 inclined heavily towards the earth ? 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. (39) 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, and ye 
 shall not hurt him at all ; for God is almighty. (40) If 
 
 (37) An additional infidelity. " This was an invention or innova- 
 tion 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 
 Muharram to the succeeding month Safar. The first man who put 
 this in practice, they say, was Jun&da Ibn Auf, of the tribe of 
 Kinana. These ordinances relating to the months were promul- 
 gated by Muhammad himself at the pilgrimage of valediction." — 
 Sale. 
 
 They . . . declare it sacred another year, &c. " As did Junada, 
 who made public proclamation at the assembly of pilgrims that 
 their gods had allowed Muharram 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." — Sale, Baidhdwi. 
 
 (38) What ailed you, viz., " In the expedition of Tabuq, a town 
 situate about half-way between Madina and Damascus, which 
 Muhammad undertook against the Greeks, with an army of thirty 
 thousand men, in the ninth year of the Hijra. On this expedition 
 the Muslims set out with great unwillingness, because it was under- 
 taken 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." — Sale, Jaldluddin, Baidhawi. 
 
 (39) Another people in your stead. See chap. v. 59, and notes 
 there. 
 
CHAP. IX.] ( 292 ) [SIPARA X. 
 
 ye assist not the Prophet, verily God will assist him, as he 
 assisted him formerly, when the unbelievers drove him 
 out of Makkah, the second of two when they were both 
 in the cave : when he said unto his companion, Be not 
 grieved, for God is with us. And God sent down his 
 security upon him, and strengthened him with armies of 
 angels, whom ye saw not. 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. (41) Go 
 forth to battle, both light and heavy, and employ your sub- 
 stance and your persons for the advancement of God's ' 
 religion. This will be better for you, if ye know it. (42) 
 If it had been a near advantage, and a moderate journey, 
 they had surely followed thee ■ 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 
 
 (40) The unbelievers, i.e., the people or chiefs of Makkah, who 
 compelled his flight to Madina. 
 
 The second of two. " That is, having only Abu Baqr with hiin." — 
 Sale. See Prelim. Disc, pp. 86, 87. 
 
 His security. See note on ver. 26. 
 
 Armies of angels. The allusion is to the angelic hosts, whose help 
 he pretended to have received at the battle of Badr, at the Ditch, 
 and at Hunain. If these angels are here intended, then the state- 
 ment that they were not seen by the Muslims does not accord with 
 the statements of chap. hi. 13, 123, and chap. viii. 44, 45. 
 
 (41) Light and heavy. Savary translates young and old. The 
 Tafsir-i- Raufi comments as follows : " Go forth on horseback and 
 on foot, in health or sickness, young and old, poor and rich, with- 
 out preparation and with preparation, the virgin and the married 
 woman." 
 
 The advancement of God's religion. The faithful are now to hold 
 their all in readiness to promote the cause of Islam by the sword. 
 The outlook is not now upon unbelieving Arabia, as in chap. ii. 190 
 and 244, but upon the unbelieving world. The expedition to Tabuq 
 was the beginning of a struggle which was only accomplished in part 
 by the conquest of Constantinople ; and yet this was far from realis- 
 ing, the ambitious purpose of the Prophet of Arabia. 
 
 (42) A near advantage, dx. "That is, had there been no difficul- 
 ties to surmount in the expedition to Tabuq, 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." — Sale. 
 
 They vnll sirear, dec. This verse, with those following to ver. 48, 
 are said by the commentators to have been revealed during the 
 
SIPARA X.] ( 293 ) [CHAP. IX. 
 
 destroy their own souls ; for God knoweth that they are 
 liars. 
 
 II (43) God forgive thee ! why didst thou give them li 
 leave to stay at home, until they who speak the truth, when 
 they excuse themselves, had become manifested unto thee, 
 and thou hadst known the liars ? (44) 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. (45) 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 doubt- 
 ing. (46) If they had been willing to go forth with thee, 
 
 march to Tabuq, and the statement of the text is regarded as a pro- 
 phecy, which was, of course, fulfilled on the return of the army to 
 Madina. Granting the claim that the passage was revealed on the 
 way to Tabuq, the character of this prophecy may be determined 
 from the statement of ver. 48, where these same hypocrites are said 
 to have "sought to raise sedition " on a previous occasion. It is, 
 however, almost certain, from the statement of ver. 47, that the 
 passage was enunciated after the return, and delivered as a rebuke 
 to the hypocrites and others affected by their indifference. 
 
 (43) God forgive thee. Muhammad is here "reprehended for having 
 excused some of his followers from going on this expedition, as 
 Abdullah Ibn Ubbai and his hypocritical adherents, and three of 
 the Ansars." — Sale. 
 
 The Tafsir-i- liaufi regards this as a benediction, which in no way 
 implies that the Prophet had sinned, and illustrates it by reference 
 to the Oriental custom of pronouncing a benediction on the water- 
 carrier, "The Lord pardon thee ;" to which he replies, "The Lord have 
 mercy on thee." Here, the commentators says, no charge of sinful- 
 ness is intended, and so when God speaks to the Prophet, saying, 
 " God forgive thee," no crime is laid to his charge ! The fact is 
 overlooked that the custom alluded to could only exist among sinful 
 men, ever needing God's mercy and pardon. The passage certainly 
 implies the sinfulness of Muhammad. The doctrine of Muslims 
 that the prophets were sinless cannot even bear the light of the 
 Quran, which clearly charges sin against all the great prophets 
 (nabi ul azim) excepting Jesus. See chap. ii. 253. 
 
 Until . . . thou haclst known. " Contrast to Christ, ' knowing 
 their thoughts,' and Peter discovering the lies of Ananias and his 
 wife." — Brinckman's " Notes on Islam." 
 
 (44-46) These verses teach that all interests of private individuals 
 must yield to the interests of Islam. Failure here is a sure sign of 
 
 7 
 13' 
 
CHAP. IX.] ( 294 ) [SIPARA X. 
 
 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. (47) 
 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. (48) They formerly sought to 
 raise a sedition, and they disturbed thy affairs, until the 
 truth came, and the decree of God was made manifest ; 
 although they were adverse thereto. (49) There is of 
 them who saith unto thee, Give me leave to stay behind, 
 and expose me not to temptation. Have they not fallen 
 into temptation at home ? But hell will surely encom- 
 pass the unbelievers. (50) If good happen unto thee, it 
 grieveth them : but if a misfortune befall thee, they say, 
 We ordered our business before, and they turn their backs, 
 and rejoice at thy mishap. (51) Say, Nothing shall befall 
 us but what God hath decreed for us ; he is our patron, 
 
 infidelity. Another point worthy of notice is that man's free agency 
 and God's sovereignty are both clearly recognised in this passage. 
 
 Sit . . . with those who sit still, i.e., with those who are incapable 
 of active service, as the women and children, the aged and infirm. 
 
 (48) Formerly sought to raise a sedition. As at Ohod. See notes 
 on chap. iii. 156-160. 
 
 (49) Expose me not to temptation. " 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 Ibn Qais said that 
 the Ansars well knew he was much given to women, ami 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." — 
 Sale, Baidhawi. 
 
 Have they not fallen, <&c., i.e., by falling into the sin of cowardice 
 and infidelity. 
 
 (50) It grieveth them. For envy, or because they are unable to 
 share the booty. 
 
 We ordered our business before, i.e., " We took care to keep out of 
 harm's way by staying at home." — Sale. 
 
 (51) )Yhat God hath decreed. Literally, What God hath written, 
 meaning what God hath determined from eternity, and recorded on 
 the Preserved Table. On the question of Muhammad's fatalism see 
 notes on chap. iii. 145 and 155. 
 
SIPARA X.] ( 295 ) [CHAP. IX. 
 
 and on God let the faithful trust. (52) Say, Do ye expect 
 any other should befall us than one of the two most excel- 
 lent things, either victory or martyrdom ? But we expect 
 concerning you that God inflict a punishment on you, 
 either from himself or by our hands. Wait, therefore, to 
 see what will be the end of both ; for we will wait for you. 
 (53) Say, Expend your money in pious uses, either volun- 
 tarily or by constraint, it shall not be accepted of you, 
 because ye are wicked people. (54) 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 unwill- 
 ingly. 
 
 || (55) Let not therefore their riches or their children H ^ 4 
 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. (56) They 
 
 (52) The two most excellent things. This passage illustrates the 
 confidence Muhammad had in the success of Islam, whilst it shows 
 the strong spirit of fanaticism already fixed in the minds of the 
 Muslims. To fight for Islam was to conquer or to gain admission to 
 Paradise. An army made up of men holding such a faith could 
 hardly fail of success. War and bloodshed thus sanctified are the 
 very antipodes of the peace and benevolence of the Gospel. 
 
 We will wait for you. The threat contained in this verse shows the 
 changed attitude of Muhammad towards the disaffected. Compare 
 chap. ii. 10S. Either God would punish them by a judgment from 
 heaven, as he^had punished Ad and Thamud (Prelim. Disc, pp. 
 20-22), or they would be punished by the faithful by Divine com- 
 mand. The facility with which Muhammad could produce such 
 commands was, no doubt, well understood by the hypocrites, so that 
 these words would convey to their minds a very distinct threat of 
 assault. 
 
 (53, 54) The distinction between true Muslims and merely nomi- 
 nal adherents is here clearly defined. The former were those who 
 had consecrated all to Islam, and held themselves ready to obey 
 every command of the Prophet with unquestioning obedience. 
 Their bodies, souls, time, strength, property, all was devoted to their 
 religion. The unpardonable sin was want of devotion to Muhammad 
 and his cause. The property of hypocrites could not be accepted 
 except as the lawful booty of the faithful. 
 
 (55) Comp. with chap. iii. 179. 
 
CHAP. IX.] ( 296 ) [SIPARA X. 
 
 swear by God that they are of you ; yet they are not of 
 you, but are people who stand in fear. (57) 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. (58) 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. 
 (59) 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 supplica- 
 tions : it would have been more decent. (GO) Alms are to be 
 distributed only unto the poor and the needy, and those 
 
 (56) People who stand in fear. " 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." — Sale. 
 
 (58, 59) Them also who spread'ill reports of thee, dr. " This person 
 was Abu'l Jawadh, the hypocrite, who said Muhammad gave them 
 away among the keepers of sheep only ; or, as others suppose, Ibn 
 Dhu'l Khuwaisarah, who found fault with the Prophet's distribution 
 of the spoils taken at Hunain, because he gave them all among the 
 Makkans, to reconcile and gain them over to his religion and inte- 
 rest." — Sale, Abdul Qddir. 
 
 Complaints among the Muslims frequently grew out of the claim 
 of Muhammad that the booty was God's (see chap. viii. 1), and that 
 the distribution of it depended upon His will as revealed by the 
 Apostle. So long as the division was equal, no objection, so far as we 
 know, was ever raised. Dissatisfaction on this point arose out of 
 Muhammad's purpose to gain influence by means of rich presents 
 bestowed out of the common heap, as at Hunain, alluded to above. 
 Yet we find the Prophet deliberately associating God with himself 
 in carrying out this very worldly policy by appealing to one of the 
 lowest passions of depraved human nature. 
 
 If, as seems certain, the allusion is to the trouble at Hunain, God 
 is here also made a partner in appeasing the covetous Muslim 
 Bedouins by a promise of increased booty in future expeditions (see 
 above in ver. 27). This is styled in the next verse (59) the abund- 
 ance of God and his Prophet, which the faithful receive in answer to 
 their prayers. Was there no consciousness of deception and impos- 
 ture in this affair 1 
 
 (60) This verse abrogates chap. ii. 214 on the subject of alms- 
 giving. See Prelim. Disc, pp. 172-175. 
 
 The poor and the needy. "The commentators make a distinction 
 
SIPARA X.] ( 297 ) [CHAP. IX. 
 
 who are employed in collecting and distributing the same, 
 and unto those whose hearts arc reconciled, 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. (61) There are some of 
 them who injure the Prophet, and say, He is an ear. 
 Answer, He is an ear of good unto you ; he believeth in 
 God, and giveth credit to the faithful, (62) and is a mercy 
 
 between these two words in the original, fakir and mishinj 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." — Sale. 
 
 Those whose hearts are reconciled. These were the Arab chiefs 
 upon whom Muhammad lavished expensive presents in order to 
 secure their allegiance to Islam. See the matter fully described in 
 Muir's Life of Mahomet, vol. iv. pp. 152-155. 
 
 Sale's note here is as follows : — " Those who were lately enemies 
 to the faithful, but have now embraced Muhammadanism and entered 
 into amity with them. For Muhammad, to gain their hearts and 
 confirm them in his religion, made large presents to the chief of the 
 Quraish out of the spoils at Hunain, as has been just now mentioned. 
 But this law, they say, became of no obligation when the Muham- 
 madan faith was established, and stood not in need of such methods 
 for its support." 
 
 (61) He is an ear. Eodwell translates " He is all ear." Sale 
 paraphrases thus : " He hears everything that we say, and gives 
 credit to all the stories that are carried to him." This seems to ex- 
 press blameworthiness on the part of the Prophet. The Tufsir-i-Ravfi 
 understands these words to express the feelings of the Prophet's 
 enemies, who, taking advantage of his simplicity, spoke evil ol him 
 behind his back, in the assurance that, if reported, he would credit 
 their hypocritical professions of friendship. This view accords with 
 the verses following. 
 
 An ear of good, i.e., " Giving credit to nothing that may do you 
 hurt. " — Sale. 
 
 Giveth credit to the faithful. It is here intimated that the Prophet 
 was aware of the evil-speaking of his enemies, and that he did not 
 credit the declarations of loyalty made by the unbelievers. 
 
 That Muhammad deserved the title here given him is abundantly 
 exhibited by the numerous passages of the Quran specially written 
 to refute the sayings of his foes, or to record the lessons in Jewish 
 history and tradition he had learned from friends. To use a modern 
 expression, " he was thoroughly wide-awake." He understood his fol- 
 lowers and divined the purposes of his enemies, because he heard them 
 
CHAP. IX.] ( 298 ) [SIPARA X. 
 
 unto such of you who believe. But they who injure the 
 Apostle of God shall suffer a painful punishment. (63) 
 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. (64) 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 for ever ? This will be great ignominy. (65) The 
 hypocrites are apprehensive lest a Sura should be revealed 
 concerning them, to declare unto them that which is in 
 
 express their feelings, carefully treasuring all in his memory until 
 such time as he had determined on to reveal his knowledge, while 
 assuming the outward garb of one inspired, and pretending to have 
 received his knowledge by revelation, declaring it as coming from 
 God himself. Comp. note on chap. ii. 145. 
 
 (63, 64) God and his Apostle. The chief duty of a Muslim is 
 here declared to be to please God and his Apostle, for to oppose God 
 and his Apostle is sure to end in the punishment of the fire of hell. A 
 Muslim sees nothing in this passage derogatory to Muhammad's 
 character, because he believes that he was truly a prophet of God, 
 and therefore judges that to oppose the Prophet is to oppose God. 
 How our Christian apologists for Muhammad can exonerate their 
 hero here we cannot imagine. Was he a prophet ? Did he originate 
 the language of this passage in his own mind, or did he receive it, 
 as he pretended, directly from God, so tliat he was merely the 
 mouthpiece of God ? We are not aware that any of these admirers 
 of Muhammad hold opinions consistent with such a claim. But if 
 he be the author of the Quran, and if he be not a prophet, how can 
 he be exonerated from blasphemy and imposture in the use of such 
 language as this ? We should indeed like to hear what they have to 
 say in defence of this very characteristic feature of the revelations 
 of the Quran. See also chap. viii. 20. 
 
 (65) The hypocrites are apprehensive lest a Sura. This passage 
 illustrates Muhammad's method of procedure. The hypocrites had 
 already abundant experience as to the correspondence between the 
 wishes and designs of the Prophet and the Suras of his Quran. They 
 had seen this fact illustrated in bloody characters in the case of their 
 Jewish neighbours, in characters of a different hue in the matter of 
 the distribution of the spoils, and the numerous interferences of the 
 inspiring angel in settlement of grave matters pertaining to the 
 Prophet's harem. No wonder they should be " apprehensive lest a 
 Sura should be revealed concerning them." No wonder that, as a 
 result of such apprehension, hypocrisy soon became lost in zeal for 
 the cause of the Prophet. On the word sura, see introduction to 
 chap. i. 
 
SIPARA X.] ( 299 ) [CHAP. IX. 
 
 their hearts. Say unto them, Scoff ye ; hut God will surely 
 bring to light that which ye fear should be discovered. 
 
 || (66) And if thou ask them the reason of this scoffing, sul& 
 they say, Verily we were only engaged in discourse, and 
 jesting among ourselves. Say, Do ye scoff at God and his 
 signs, and at his Apostle ? (67) 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. 
 
 || (68) Hypocritical men and women are the one of K 3 5' 
 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. (69) God denounceth unto the hypo- 
 crites, both men and women, and to the unbelievers, the 
 fire of hell ; they shall remain therein^or ever : this will be 
 their sufficient reward; God hath cursed them, and they 
 shall endure a lasting torment. (70) As they who have 
 
 (66) Jesting. "It is related that in the expedition of Tabiiq, a 
 company of hypocrites, passing near Muhammad, 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." — Sale, Baidhdwi. 
 
 Such stories have every appearance of bein^ invented to account 
 for the text. Hypocrites were not in the habit of going on distant 
 expeditions ; and, at this date in the career of the Prophet, they 
 would not have ventured to jest at his expense, and that in his 
 hearing. The passage must be assigned to an earlier date. 
 
 (68) One of them from the other. Rodwell translates this idiom, 
 and renders it "imitate one another." Who act wickedly, i.e., they 
 opposed Muhammad's pretensions, and declined to spend money for 
 his wars. As to moral conduct, we have every reason to believe 
 them to have been better than the Muslims. But with these 
 morality had already become identical with adhesion to Islam. 
 
 (69) God denounceth . . . the fire of hell. Of the seven apartments 
 of hell, the lowest is assigned to the hypocrites. See Prelim. Disc, 
 p. 148. 
 
 (70) This description of the hypocrites points to the days of their 
 prosperity and power, and confirms what was said under ver. 66. 
 
CHAP. IX.] ( 300 ) [SIPARA X. 
 
 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. (71) 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 Thamiid, and of 
 the people of Abraham, and of the inhabitants of Madian, 
 and of the cities which were overthrown. 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. (72) 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. (73) God promiseth unto the true 
 believers, both men and women, gardens through which 
 rivers flow, wherein they shall remain for ever ; and deli- 
 cious dwellings in the gardens of perpetual abode : but 
 
 (71) Tlie people of Noah, &c. See notes on chap. vii. 60-86. The 
 cities . . . overthrown, namely, " Sodom and Gomorrah, and the other 
 cities which shared their fate, and are thence called Al Mutikifdt, or 
 the subverted." — Sale. 
 
 (73) Both men and women. See note on chap. iv. 123. 
 
 Gardens. " Lit. gardens of Eden ; but the commentators do not 
 take the word Eden m the sense which it bears in Hebrew, as has 
 been elsewhere observed." See Prelim. Disc, p. 155. — Sale, 
 
 " In Hebrew it signifies a place of delight. In the Arabic it means 
 a place Jit for the pasturing of flocks." — Savary. 
 
 But good-will from God, &c. The commentators have very little to 
 say on this passage — one of the few passages suggesting a higher joy 
 in heaven than the satisfaction of carnal appetites. The very excep- 
 tions of the Qur£n prove the rule that the heaven of Islam is one of 
 carnal joy. See notes on chaps, ii. 25 and iii. 15. 
 
SIPARA X.] ( 301 ) [CHAP. IX. 
 
 good-will from God shall be their most excellent reward. 
 This will be great felicity. 
 
 || (74) Prophet, wage war against the unbelievers li TV 
 
 (74) Wage war against the unbelievers, d-c. Mr. Bosworth Smith 
 in his Moham?ned and Mohammedanism, pp. 137-142, admits a 
 change of practice on the part of Muhammad in respect to his 
 opponents : " The free toleration of the purer among the creeds 
 around him, which the Prophet had at first enjoined, gradually 
 changes into intolerance. Persecuted no longer, Mohammed he- 
 comes a persecutor himself ; with the Koran in one hand, the 
 scymiter in the other, he goes forth to offer to the nations the three- 
 fold alternative of conversion, tribute, death." This, however, along 
 with his being "guilty more than once of conniving at the assas- 
 sination of inveterate opponents, and the massacre of the Bani 
 Koraitza," is excused partly on the ground that, helieving himself 
 to be inspired, he "found an ample precedent for the act in the 
 slaughter of the Midianites by Moses or the Canaanites by Joshua," 
 and partly on the ground of his being an Oriental, who must there- 
 fore be judged by a lower standard of morality. In Mr. Smith's 
 estimation these are apparently but a few slight blemishes in an 
 otherwise estimable character. In opposition to Gibbon, he lauds 
 the magnanimity of Muhammad on his capture of Makkah. " If 
 ever he had worn a mask at all, he would now at all events have 
 thrown it off ; if lower aims had gradually sapped the higher, or his 
 moderation had been directed, as Gibbon supposes, by his selfish 
 interests, we should now have seen the effect ; now would have been 
 the moment to gratify his ambition, to satiate his lust, to glut his 
 revenge. Is there anything of the kind? Read the account of the 
 entry of Mohammed into Mecca, side by side with that of Marius or 
 Sulla into Rome. Compare all the attendant circumstances, the 
 outrages that preceded, and the use made by each of his recovered 
 power, and we shall then be in a position better to appreciate the 
 magnanimity and moderation of the Prophet of Arabia." 
 
 I have thus quoted at length, because this is perhaps the strongest 
 plea for Muhammad's sincerity and magnanimity to be found in the 
 English language. It is made to cover a multitude of Muhammad's 
 sins. And yet I am persuaded that Gibbon's estimate of his 
 character is the fairest. It must never be forgotten that this so- 
 called magnanimity was avowedly exceptional. It was contrary to 
 numerous threats made by the Prophet in previous years. It was 
 in striking contrast with the spirit shown at Badr and Ohod, and 
 yet was in equally striking accord with his treatment of the Bani 
 Hawazin after the battle of Hunain. There were indeed important 
 reasons for the clemency shown towards the people of Makkah. Not 
 to mention the fact that hundreds of the Muslims, like the Prophet 
 himself, were bound to the Makkans by ties of relationship, there 
 were many secret disciples in Makkah., Besides, there is very good 
 reason to believe*that both Abbas and Abu Sufian were in collusion 
 with Muhammad, and that the city was really surrendered by them 
 
CHAP. IX.] ( 302 ) [SIPARA X. 
 
 and the hypocrites, and be severe unto them ; for their 
 dwelling shall be hell : an unhappy journey shall it be 
 thither! (75) 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 
 Islam. And they designed that which they could not 
 effect ; and they did not disapprove the design for any 
 other reason than because God and his Apostle had en- 
 riched them of his bounty. 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 
 
 to Muhammad, with the express understanding that violence should 
 not be permitted. Then policy would dictate clemency, inasmuch 
 as the powerful tribes which, a few days later, well-nigh defeated 
 him at Hunain, would have gained much by any impolitic severity 
 towards the people of the holy city. Muhammad's treatment of the 
 inhabitants of Makkah, therefore, rather argues in favour of his 
 wisdom and prudence than of his forbearance and clemency. The 
 passage under consideration, written at least a year after the capture 
 of Makkah, testifies to the intolerant temper of Muhammad. He 
 had now secured the power to do what he always desired to do, and 
 there was no reason for concealing the real hatred with which he re- 
 garded every rival religion. Indeed, the mainspring of his whole pro- 
 phetic career was 'policy. He was as magnanimous as he was cruel 
 whenever the interest of his prophetico-political pretensions re- 
 quired it. 
 
 (75) They spake the word of infidelity. " It is related that al Jall&s 
 Ibn Suwaid, hearing some passages of this chapter which sharply 
 reprehended those who refused to go on the above-mentioned ex- 
 pedition of Tabiiq, declared that if what Muhammad 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." — Sale, Baidliawi. 
 
 They designed, <bc. " The commentators tell us that fifteen men 
 conspired to kill Muhammad on his return from Tabiiq, by pushing 
 him from his camel into a precipice as he rode by night over the 
 highest part of al Aqabah. But when they were going to execute 
 their design, Hudhaifah, who followed and drove the Prophet's 
 camel, which was led by Ammar Ibn Yasir, 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 Muhammad from Madina." — Sale, Baidliawi. 
 
 Had enriched them. " For Muhammad's residing at Madina was 
 of great advantage to the place, the inhabitants being generally poor, 
 
SIPARA X.] ( 303 ) [CHAP. IX. 
 
 protector. (76) 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. (77) Yet when they had given unto him of his 
 abundance, they became covetous thereof, and turned 
 back, and retired afar off. (78) 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. (79) Do they not know that God knoweth 
 
 and in want of most conveniences of life ; but 011 the Prophet's 
 coming among them, they became possessed of large herds of cattle, 
 and money also. Al Baidhawi says that the above-named al J alias, 
 in particular, having a servant killed, received, by Muhammad's 
 order, no less than ten thousand dirhems, or about three hundred 
 pounds, as a fine for the redemption of his blood." — Sale. 
 
 The predatory expeditions of the Muslims, the plunder of numer- 
 ous caravans, and the successful wars waged against the wealthy 
 Jewish tribes in the vicinity of Madina, must have resulted in 
 changing the condition of the people from poverty to wealth. Let 
 it be observed that the Quran here justifies all the means adopted by 
 " his Apostle" for the acquisition of this wealth. It was, in the strictest 
 and most direct sense of the words, a gift from God and Muhammad. 
 
 (76) If he give . . . we, will give, <$cc. " An instance of this is given 
 in Thalabah Ibn Hatib, who came to Muhammad, 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 Thalabah'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. Thalabah in a short time grew vastly rich, which 
 Muhammad being acquainted with, sent two collectors to gather 
 the alms ; other people readily paid them, but when they came to 
 Thalabah, and read the injunction to him out of the Quran, 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 Thalabah came afterwards 
 and brought his alms, Muhammad told him that God had com- 
 manded him not to accept it, and threw dust on his head, saying, 
 'This is what thou hast deserved. 5 He then offered his alms to 
 Abu Baqr, who refused to accept them, as did Omar some years 
 after, when he was Khalifah." — Sale. 
 
 I confess this story sounds exceedingly like an invention of the 
 commentators. Its spirit accords better with a later period in the 
 history of the Khalifahs. It is given, however, on the authority of 
 Baidhawi. 
 
 (79) This verse clearly teaches that God is omniscient — that all 
 things are open to the gaze of his all-seeing eye. 
 
CHAP. IX.] ( 304 ) [SIPARA X. 
 
 whatever they conceal, and their private discourses ; and 
 that God is the knower of secrets ? (80) 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, and there- 
 fore scoff at them : God shall scoff at them, and they shall 
 suffer a grievous punishment. (81) 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. This is the divine pleasure, for 
 
 (80) They wlio traduce . . . believers. " Al Baidhawi relates that 
 Muhammad, exhorting his followers to voluntary alms, among 
 others, Abd-ur- Rahman Ibn Auf gave four thousand dirhems, which 
 was one-half of what he had ; Asim Ibn Adda gave a hundred 
 beasts' loads of dates ; and Abu Ukail a sua, 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 Muhammad accepted : 
 whereupon the hypocrites said that Abd-ur- Rahman and Asim^gave 
 what they did out of ostentation, and that God and his Apostle 
 might well have excused Abu Ukail's mite ; which occasioned this 
 passage. 
 
 "I suppose this collection was made to defray the charge of ,the 
 expedition of Tabuq, towards which, as another writer tells us, Abu 
 Baqr contributed all that he had, and Othnian very largely, viz., as 
 it is said, three hundred camels for slaughter, and a thousand, dinars 
 of ,^old." — Sale, Tafsir-i-Eaufi. 
 
 (81) God will by no means forgive them. "In the last sickness of 
 Abdullah Ibn TJbbai, the hypocrite (who died in the ninth year of 
 the Hijra), his son, named also Abdullah, came and asked Muham- 
 mad 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, several examples of which are to 
 be met with in the Scriptures." — Sale, Baidhawi. 
 
 If we are to credit this story, as all Muslims do, it very well 
 illustrates Muhammad's character as an intercessor on behalf of 
 sinners. He may intercede, but there is no certainty he will be 
 heard. According to this story, he does not even know that he will 
 not be heard. Of course the reply of the Muslim is, that his office 
 as intercessor only begins with the judgment-day, and that then it 
 will be effectual. But then it will only be of avail in the case of 
 Muslims who are now assured salvation on the "round of their 
 
SIPARA X.] ( 2°S ) [CHAP. IX. 
 
 that they believe not in God and his Apostle ; and God 
 directeth not the ungodly people. ^ 
 
 || (82) They who were left at home in the expedition -"« i^ ' 
 of Tabua 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. Say, The fire of hell will be hotter ; if they under- 
 stood this. (83) Wherefore let them laugh little and 
 weep much, as a reward for that which they have done. 
 (84) If God bring thee back unto some of them, and they 
 ask thee leave to go forth to loar 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 
 
 being Muslims. They therefore require no intercessor. There can 
 be no doubt that, the doctrine of Muhammad's intercession is at 
 variance with the teaching of the Quran. Nevertheless, the faith of 
 Muslims is not only that Muhammad will intercede for them at the 
 judgment-day, but that a multitude of saints can intercede for them 
 even now. This faith testifies against the Quran, and, so far, attests 
 the doctrine of salvation by atonement and Christ's intercession as 
 taught in the Bible. Muslims feel their need of an intercessor. 
 The Quran gives them none, whereupon they constitute Muhammad 
 and a host of saints their intercessors. 
 
 It is probable that the story given by Sale misrepresents the feel- 
 ings of Muhammad toward Abdullah Ibn Ubbai at the time of his 
 death. " Muhammad prayed over his corpse, thereby professing to 
 recognise Abdullah as having been a faithful Moslem ; he walked 
 behind the bier to the grave, and waited there till the ceremonies of 
 the funeral were ended." — Muir's Life of Mahomet, vol. iv. p. 200. 
 
 (82) They who were left behind, i.e., the hypocrites, under the leader- 
 ship of Abdullah Ibn Ubbai. 
 
 Go forth in the heat. "This they spoke in a scoffing manner to 
 one another, because, as has been observed, the expedition of Tabiiq 
 was undertaken in a very hot and dry season." — Sale. 
 
 (84) And they ask thee. "That is, if thou return in safety to 
 Madina 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." — Sale, Baidlidwi. 
 
 A careful perusal of this whole passage will convince almost any 
 one but a Muslim that this revelation was delivered after the return 
 from Tabiiq to Madina. Note the passive forms in the verses pre- 
 ceding this. Here, however, the revelation purports to have 
 emanated while still absent on the expedition. The resolution of 
 VOL. II. U 
 
CHAP. IX.] ( 506 ) [SIPARA X. 
 
 the first time ; sit ye at home therefore with, those who 
 stay behind. (85) Neither do thou ever pray over any of 
 them who shall die, neither stand at his grave, for that 
 they believed not in God and his Apostle, and die in their 
 wickedness. (86) 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. (87) When a Sura is sent 
 down, wherein it is said, Believe in God, and go forth to 
 
 the Prophet concerning the disaffected is here presented as a revela- 
 tion from God. 
 
 With those who stay behind, viz., the women and children, the 
 sick and infirm. 
 
 (85) Neither do thou ever prat/ over any of them. "This passage 
 was also revealed on account of Abdullah Ibn Ubbai. In his last 
 illness he desired to see Muhammad, 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." — Hale, Baidlxdwi. 
 
 But see note above on ver. 81. This command is rigidly observed 
 by all Muslims. All who profess belief "in God and his Apostle" 
 are regarded as orthodox, notwithstanding their immoral character. 
 But those who reject Islam, however holy their lives, are so wicked 
 that even the vilest Muslim may not sully his character for piety by 
 being present at his burial. The words "neither stand at his 
 grave " are understood to prohibit all attendance at the funerals of 
 unbelievers. 
 
 Observe that Muhammad practised the old heathen Arab custom of 
 praying for the dead, a practice still current among Muslims, but 
 limited by this verse to prayers for the faithful. The practice is 
 utterly at variance with the teaching of the Quran and the principles 
 of Islam, but having the example of the Prophet, Muslims feel 
 justified in the practice, as they do in kissing the black stone at 
 Makkah. See note on chap. ii. 156. 
 
 (86) To punish them therewith, i.e., by inflicting upon them the 
 care and anxiety which their riches and children bring with them. — 
 Tafslr-i- Havfi. 
 
 A better interpretation would be that by these very blessings the 
 infidels are wedded to their infidelity, and their final condemnation 
 thereby ensured. 
 
 (87) A Sura. See introduction to chap, i., and note above on ver. 
 65. The word here is used as equivalent to any portion of the 
 Quran containing a message or revelation for the people. 
 
STPARA X.] ( 307 ) [CHAP. IX 
 
 war with his Apostle ; those who are in plentiful circum- 
 stances among them ask leave of thee to stay behind, and 
 say, Suffer us to be of the number of those who sit at home. 
 (88) They are well pleased to be with those who stay 
 behind, and their hearts are sealed up ; wherefore they do 
 not understand. (89) 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. (90) God hath 
 prepared for them gardens through which rivers flow ; 
 they shall remain therein for ever. This will be great 
 felicity. 1 ,, 
 
 || (91) And certain Arabs of the desert came to excuse 1\ 1 
 themselves, 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. (92) In those 
 who are weak, or are afflicted with sickness, or in those 
 who find not wherewith to contribute to the war, 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 : (93) nor on those unto whom, 
 
 Suffer us, &c. See above on vers. 82-84. 
 
 (90) They shall remain, <£-c. Warring for the faith is here made 
 the reason and ground of salvation, being the test of faith and 
 obedience. 
 
 (91) Certain Arabs of the desert. " These were the tribes of Asad 
 and Ghatfan, who excused themselves on account of the necessities 
 of their families, which their industry only maintained. But some 
 write they were the family of Amar Ibn al Tufail, who said that if 
 they went with the army, the tribe of Taj 7 would take advantage of 
 their absence, and fall upon their wives and children, and their 
 cattle." — Sale, Baidhdwi. 
 
 (92) This verse defines the classes of Muslims exempt from mili- 
 tary service in a holy war or crusade. 
 
 Weak, by reason of age or health. 
 
 Who find not wherewith to contribute, on account of "their extreme 
 poverty," as those of Juhaina, Muzaina, and Banu Udhra." — Sa'e. 
 
 Provided they behave themselves, <£-c, i.e., do not show contempt for 
 their undertakings, and thus sympathise with their enemies. 
 
CHAP. IX.] ( 308 ) [SIPARA XI. 
 
 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. (94) But there 
 is reason to blame those who ask leave of thee to sit at 
 liome, 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. 
 flevexth II (95) 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 behaviour ; 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. (96) They will swear unto you by 
 
 (93) Eyes shedding tears, etc. "The persons here intended were 
 seven men of the Ansars, who came to Muhammad 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 Mukran, 
 and others Abu Musa and his companions." — Sale, Baidltuwi. 
 
 These are honoured in Muslim tradition as The Weepers (Al 
 Bakkaim). Compare Judges ii. 1, 5. 
 
 (95) God hath acquainted us. We are here informed by the author 
 of the Quran that this revelation was delivered during the ex- 
 pedition to Tabuij, or at least before its return to Madina. Now 
 granting that Muhammad was a prophet indeed, as Muslims do, 
 there is nothing in the statement oi' the text derogatory to such a 
 character. But those who claim that Muhammad was not an 
 impostor, while denying his prophetic claims, find themselves in 
 trouble here. For if he had no revelation, as is here claimed, how 
 vindicate his honesty ami truthfulness? Could he be deluded into 
 a belief like this without being a madman? We think not. Such 
 a plea of madness, if set up in any court of justice, would un- 
 doubtedly be set aside as simply incredible. The position of Chris- 
 tian apologists for Islam is unreasonable. If Muhammad were 
 a prophet — and if sincere and honest, as is claimed, he must have 
 been a prophet — the apologists should profess Islam without delay. 
 But if he were not a prophet, he must have been au impostor of 
 no ordinary character. 
 
 (96) They icill swear, d-c. The statements of this and the follow- 
 
SIPARA XI. J ( 309 ) [CHAP. IX. 
 
 God, when ye are returned unto them, that ye may let 
 them alone. Let them alone, therefore, for they are an 
 abomination, and their dwelling shall he hell, a reward for 
 that which they have deserved. (97) 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. (98) 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; and God is knowing and wise. (99) Of the 
 Arabs of the desert there is who reckoneth that which 
 he expendeth for the service of God to he as tribute, and 
 waiteth that some change of fortune may hefall you. A 
 change for evil shall happen unto them ; for God hoth 
 heareth and knoweth. (100) And of the Arabs of the 
 
 ing verses purport to be prophecies, which were literally fulfilled 
 shortly alter their enunciation. From a Muslim standpoint they 
 are prophecies, but from a Christian standpoint, and from the stand- 
 point of the Christian apologists of Muhammad, they must be 
 regarded as deliberate forgeries, perpetrated by Muhammad on his 
 return from Tabiiq or thereabout. As to the matter of the pro- 
 phecies, there is nothing in them which Muhammad could not have 
 devised or foreseen, even before his return from Tabuq. 
 
 (98) The Arabs of the desert are more obstinate, &c. "Because of 
 their wild way of life, the hardness of their hearts, their not fre- 
 quenting people of knowledge, and the few opportunities they have 
 of being instructed." — Sale, Baidhdwi. 
 
 (99) There is who reckoneth . . . as tribute, i.e., "or a contribution 
 exacted by force, the payment of which he can in no wise avoid." — 
 Sale. 
 
 Waiteth some change, dsc. "Hoping that some reverse may afford 
 a convenient oppori unity of throwing off the burden." — Sale. 
 
 The character here given to the Bedouins was substantiated by 
 their universal rebellion on the death of Muhammad. See Muir's 
 Life of Mahomet, vol. iv. p. 300. 
 
 According to Burckhardt and Palgrave, they still show the same 
 instability, except as they become adherents to the AVahaby faith, 
 which Burckhardt calls " the Protestantism, or even Puritanism, of 
 the Muhammadans," whose principle is, " The Koran, and nothing 
 but the Koran." — Notes on the Bedouins and Wahdbys, vol. i. 
 p. 102. 
 
 (100) Of the Arabs . . . there is who believeth, djc. "The Arabs 
 meant in the former of these two passages are said to have been the 
 
CHAP. IX.] ( 310 ) [SIPARA XI. 
 
 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 iuto his mercy ; 
 
 for God is gracious and merciful. 
 
 P 1 -• / 
 
 li 2 ' || (101) As for the leaders and the first of the Muhajjirin 
 
 and the Ansars, 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 for 
 ever. This shall be great felicity. (102) And of the 
 Arabs of the desert who dwell round about you, there are 
 hypocritical persons ; and of the inhabitants of Madlna 
 there are some who are obstinate in hypocrisy. Thou 
 knowest them not, Prophet, but we know them: we 
 
 tribes of Asad, Ghati'an, and Banu Tamim ; and those intended in 
 the latter, Abdullah, surnamed Dhu'l Bajadin, and his people." — 
 Hale, Baidhdwi. 
 
 7 hat which he layeth out, dec. Expenditure in the holy cause of 
 Islam is here declared to be the ground of acceptance with God. 
 The prayers of the Apostle can only be obtained by loyalty to the 
 same cause. Apparently allusion is made to the prohibition of 
 ver. 85. 
 
 (101) The Muhdjjvrin and the Ansars. ' : The Muhajjirin, or refugees, 
 were those of Makkah who fled thence on account of their religion ; 
 and the Ansars, or helpers, were those of Madura, who received 
 Muhammad and his followers into their protection, and assisted 
 them against their enemies. By the leaders of the Muhajjirin are 
 meant those who believed on Muhammad before the Hijra, or 
 early enough to pray towards Jerusalem, from which the Qiblah 
 was changed to the temple of Makkah in the second year of the 
 Hijra, or else such of them as were present at the battle of Badr. 
 The leaders of the Ansars were those who took the oath of fidelity 
 to him at al Aqabah, either the first or the second time." — Sale, 
 Baidhdwi. 
 
 (102) Hypocritical persons, i.e., the tribes of Juhaina, Muzaina, 
 Aslam, Ashja, and Ghafar, who dwelt in the neighbourhood of 
 Madina. — Sale, Baidhdwi. 
 
 Thou knowest them not. Many passages like this illustrate 
 Muhammad's marvellous subtlety. If he knew them, he thus 
 endeavoured to conceal the fact. If he did not know them, he 
 would reach them by bringing them under the omniscient eye 
 of God. 
 
SIPARA XI.] ( 311 ) [CHAP. IX. 
 
 will surely punish them twice ; afterwards shall they 
 be sent to a grievous torment. (103) And others have 
 acknowledged their crimes. They have mixed a good 
 action with another which is bad : peradventure God will 
 be turned unto them ; for God is gracious and merciful. 
 (104) Take alms of their substance, that thou mayest 
 cleanse them and purify them thereby; and pray for 
 them, for thy prayers shall be a security of mind unto 
 them; and God both heareth and knoweth. (105) Do 
 they not know that God accepteth repentance from his 
 servants and accepteth alms, and that God is easy to be 
 
 We will punish them twice. ''Either hy exposing them to puhlic 
 shame and patting them to death ; or by either of those punish- 
 ments and the torment of the sepulchre ; or else by exacting alms 
 of them by way of hue, and giving them corporal punishment." — 
 Sale, Baidhdwi. 
 
 (103) Others have acknowledged their crimes. " Making no hypo- 
 critical excuses for them. These were certain men who, having 
 stayed at home instead of accompanying Muhammad to Tabuq, 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." — Sale, Baidhdwi. 
 
 Another which is bad. "Though they were backward in going to 
 war, and held with the hypocrites, yet they confessed their crime 
 and repented." — Sale. 
 
 (104) Take alms, etc. " When these persons were loosed, they 
 prayed Muhammad to take their substance, for the sake of which 
 they had staved at home, as alms, to cleanse them from their trans- 
 gression ; 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." — Sale, Baidhdwi. 
 
 Compare Luke xi. 41, where the idea seems to be that the presence 
 in the treasure-house of those things required to be given in alms is 
 defiling to the whole. Here the idea of giving a certain sum in 
 alms in order to expiate crime is certainly intended, and it is here 
 taught that alms confer holiness upon the giver, which accords with 
 a tradition as follows : — " Verily the shade of a believer, and his 
 place of asylum and cause of rest and redemption on the day of 
 resurrection, are from his alms, given in the road to God." — Mi&hqdt 
 al Musdbih, vol. i. p. 453. 
 
CHAP. IX.] ( 312 ) [SIPARA XI. 
 
 reconciled and merciful ? (106) 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 what- 
 ever ye have done. (107) 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 ; but God 
 is knowing and wise. (108) There are some who have 
 built a temple to hurt the faithful, and to propagate infi- 
 delity, and to foment division among the true believers, 
 and for a lurking-place for him who hath fought against 
 God and his Apostle in time past ; and they swear, say- 
 ing, Verily, we intended no other than to do for the best ; 
 
 (10G) }Yorh, i.e., see that your works correspond with your profes- 
 sion of repentance. 
 
 (107) Others who wait. " This verse refers to Kab Ihn Malik, a 
 poet, who had done good service to Mahomet, and to two other 
 believers who had incurred his special displeasure. They had no 
 pretext to offer for their absence from the army, and their bad 
 example had encouraged the hesitating and disaffected citizens in 
 their neglect of the Prophet's summons. These could not with any 
 show of justice be reprimanded or punished if the far more serious 
 offence of those three, his professed followers, were passed over. A 
 ban was therefore placed upon them. They were cut off from all 
 intercourse with the people, and even with their own wives and 
 families. Fifty days passed thus miserably, and the lives of the 
 three men became a burden to them. At length the heart of 
 Mahomet relented, and by the delivery of the revelation (recorded 
 in vers. 118 and 119 below) he received them back into his favour." 
 — Muirs Life of Mahomet, vol. iv. p. 197. 
 
 (108) Who have built a temple. " When Banu Amru Ibn Auf had 
 built the temple or mosque of Qubd, which will be mentioned by 
 and by, they asked Muhammad to come and pray in it, and he 
 complied with their request. This exciting the envy of their 
 brethren, Banu Ganim Ibn Auf, they also built a mosque, intending 
 that the Imam or priest who should officiate there should be Abu 
 Amir, a Christian monk ; but he dying in Syria, they came to 
 Muhammad and desired he would consecrate, as it were, their 
 mosque by praying in it. The Prophet accordingly prepared him- 
 self to go with them, but was forbidden by the immediate revelation 
 of this passage, discovering their hypocrisy and ill design : where- 
 upon he sent Malik Ibn al Dukhshum, Maan Ibn Addi, Amir Ibn 
 al Saqan, and al Wahsha, the Ethiopian, to demolish and burn it ; 
 
SIPARA XI.] ( 313 ) [CHAP. IX. 
 
 but God is witness that they do certainly lie. (109) Stand 
 not up to pray therein for ever. There is a temple founded 
 on piety, from the first day of its building. It is more just 
 that thou stand up to pray therein : therein arc men who 
 
 which they performed, and made it a dunghill. According to 
 another account, this mosque was built a little before the expedition 
 of Tabuq, with a design to hinder Muhammad'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." — Sale, 
 Jaldluddin. 
 
 A lurking-place for him, dr. " That is, Abu Amir, the monk, who 
 was a declared enemy to Muhammad, 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 con- 
 tinued to oppose him till the battle of Hunain, at which he was 
 present ; and being put to flight with those of Hawazin, he retreated 
 into Syria, designing to obtain a supply of troops from the Grecian 
 emperor to renew the war ; but he died at Kinnisrin. Others say 
 that this monk was a confederate at the war of the ditch, and that 
 he fled thence into Syria." — Sale, Jaldluddin. 
 
 (109) A temple founded on piety, viz., "that of Quba, a place about 
 two miles from Madina, where Muhammad rested four days before 
 he entered that city, in his flight from Makkah, and where he laid 
 the foundation of a mosque, which was afterwards built by Banu 
 Amru Ibn Auf. But according to a different tradition, the mosque 
 here meant was that which Muhammad built at Madina." 
 
 Men who love to he purified. " Al Baidhawi says that Muhammad, 
 walking once with the Muhajjarin to Qub&, found the Ansars 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 Mithnmmad 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 Kaabah 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 re- 
 peated these words of the Quran to them." — Sale. 
 
 The purity and holiness required by the Quran is invariably of 
 this character. The traditions relating to purification are simply 
 abominable, and yet they were scrupulously taught to every Muslim 
 woman and to every youth, the Mullah gravely introducing the sub- 
 ject by the statement that there is no shame in religion. Thus by 
 striving after ceremonial cleanliness the very fountain of moral purity 
 is polluted. 
 
E 14 
 
 CHAP. IX.] ( 314 ) L SIPARA XI - 
 
 love to be purified, for God loveth the clean. (110) 
 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. (HI) 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 ; and God is knowing and 
 wise. 
 
 || (112) Verily God hath purchased of the true believers 
 their souls and their substance, promising them the enjoy- 
 ment 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 
 Quran ; and who performeth his contract more faithfully 
 than God ? Eejoice therefore in the contract which ye 
 have made. This shall be great happiness. (113) The 
 penitent, and those who serve God and praise him, and 
 who fast, and bow down, and worship, and w T ho 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 jjood tidings unto the faithful. 
 
 (110) Compare with, the simile used hy our Lord, in Matt. vii. 
 24-27. 
 
 (111) Until their hearts be cut in pieces. "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." — 
 Sale. 
 
 Others refer it to the bitter pangs of conscience. See Kodwell's 
 note in loco. 
 
 (112) God hath purchased . . . their souls, i.e., " He has been pleased 
 to grant them the joys of Paradise for their meritorious works." — 
 Tafsir-i-liavji. 
 
 It would appear that there is a double purchase — the believer's 
 purchase of Paradise by works of merit and God's purchase of be- 
 lievers by the allurements of Paradise. The salvation of a soul here 
 is dependent on its readiness " to fight for the cause of God." 
 
 The promise for the same, &c. ' ; God hath purchased the souls of 
 believers ; in return they are to enjoy Paradise if they fight for God. 
 
SIPARA XI.] ( 315 ) [CHAP. IX. 
 
 (114) It is not allowed unto the Prophet, nor those who 
 are true believers, that they pray for idolaters, although 
 they be of kin, after it is become known unto them that 
 they are inhabitants of hell. (115) Neither did Abraham 
 ask forgiveness for his father, otherwise than in pursuance 
 of a promise which he had promised unto him ; but when 
 it became known unto him that he was an enemy unto 
 God, he declared himself clear of him. Verily Abraham 
 
 Conquered or slain, this is promised in the law, the gospel, and the 
 Koran. This verse is perhaps the greatest untruth in the whole of 
 the Koran.'' — Brinchman's "Notes on Isldvi." 
 
 Certainly the statement recorded in this verse has no foundation 
 in truth. The teaching is diametrically opposed to all the doctrine 
 of the Bible. The passage, however, illustrates the ignorance of Mu- 
 hammad as to Biblical teaching and his unscrupulous habit of bol- 
 stering up the doctrines of his Quran by assertions contrary to truth. 
 Worse than this, these are all put into the mouth of the God of truth. 
 
 (114) It is not allowed . . . to fray for idolaters. "This passage 
 was revealed, as some think, on account of Abu Talib, Muhammad's 
 uncle and great benefactor, who, on his deathbed, being pressed by 
 his nephew to speak a word which might enable him to plead his 
 cause before God, that is, to profess Islam, absolutely refused. Mu- 
 hammad, 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 Muhammad's 
 visiting his mother Amina's sepulchre at al Abwa, soon alter the 
 taking of Makkah ; 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.' " — Sale, Baidhawi. 
 
 After it is become known. " By their dying infidels. For other- 
 wise it is not only lawful but commendable to pray for unbelievers, 
 while there are hopes of their conversion." — Sale. 
 
 The passage clearly teaches that Muslims are permitted to pray 
 for departed friends, provided they were not idolaters. What advan- 
 tages can accrue to the dead from these prayers is not clear. The 
 Muslim doctors say it secures a mitigation of the punishment of the 
 grave and of the pains to be inflicted on the judgment-day. It has 
 been made the basis of as profitable a business to the Muslim priests 
 as ever Purgatory brought to the priests of Borne. 
 
 (115) A promise, 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.'"' — Sale. 
 
 Clear of him. "Desisting to pray for him, Avhen he was assured 
 by inspiration that he was not to be converted ; or after he actually 
 died an infidel." — Sale. 
 
 See notes on chap. vi. 77-84. 
 
CHAP. IX.] ( 316 ) [SIPARA XL 
 
 was pitiful and compassionate. (116) Nor is God disposed 
 to lead people into error after that he hath directed them, 
 until that which they ought to avoid is become known 
 unto them; for God knoweth all things. (117) Verily 
 unto God oelongeth the kingdom of heaven and of earth ; 
 he giveth life and he causeth to die ; and ye have no 
 patron or helper besides God. (118) God is reconciled 
 unto the Prophet, and unto the Muhajjirin and the Ansars, 
 who followed him in the hour of distress, 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 tvas compassionate and merciful towards 
 
 Abraham was pitiful, dbe. It is here suggested that Abraham's 
 condition and feeling was like that of Muhammad. The passage 
 seems to teach that Abraham's pity and compassion were chiefly 
 manifest before the command of God came forbidding their exer- 
 cise. 
 
 (116) Nor is God to lead people into error, 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 Qibla, and drank wine, &c." — 
 Sale. 
 
 Sin, according to most Muslim authorities, is a conscious act com- 
 mitted against known laiv, wherefore sins of ignorance are not num- 
 bered in the catalogue of crimes. The " leading into error" mentioned 
 seems to be equivalent to a retributive giving over to reprobation. 
 
 (118) God is reconciled to the Prophet, &c. " Having forgiven the 
 crime they committed, in giving the hypocrites leave to be absent 
 from the expedition to Tabuq, or for the other sins which they 
 might, through inadvertence, have been guilty of. For the best men 
 have need of repentance." — Sale, Baidhdwi. 
 
 This passage declares Muhammad to have been in fault in per- 
 mitting those to remain at home who had requested permission to 
 do so. This passage is contrary to the Muslim belief that Muhammad 
 was always inspired. For if so, how err in the matter here reproved ] 
 It also animadverts the doctrine of Muhammad's being absolutely 
 sinless. See note on chap. ii. 253. 
 
 The hour of distress, viz., " In the expedition of Tabuq. wherein 
 Muhammad'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." — Sale, Bai- 
 dhd wi. 
 
E ] 
 
 SIPARA XI.] ( 317 ) [CHAP. IX. 
 
 them. (119) And he is also reconciled unto the three who 
 were left behind, so that the earth became too strait for 
 them, notwithstanding its spaciousness, and their souls 
 became straitened within them, and they considered 
 that there was no refuge from God, otherwise than uy 
 having recourse unto him. Then was he turned unto them 
 that they might repent, for God is easy to be reconciled 
 and merciful. 
 
 || (120) true believers, fear God and be with the sin- & "4' 
 cere. (121) There was no reason why the inhabitants of 
 Madina, and the Arabs of the desert who dwell around 
 them, should stay behind the Apostle of God, or should 
 prefer themselves before him. This is unreasonable, be- 
 cause they are not distressed either by thirst, or labour, 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 
 
 (119) The three who were left behind. " Or, as it may be translated, 
 who were left in suspense, whether they should be pardoned or not. 
 These were three Ansars, named Qab lbn Malik, Halal Ibn Umaiya, 
 and Manila Ibn Eabi, who went not with Muhammad to Tabuq, 
 and were therefore, on his return, secluded from the fellowship of 
 the other Muslims, the Prophet forbidding any to salute them or 
 to hold discourse with them ; under which interdiction they con- 
 tinued fifty days, till, on their sincere repentance, they were at 
 length discharged from it by the revelation of this passage." — Sale. 
 
 See note on ver. 106 above. 
 
 God is easy to be reconciled. It was Muhammad who was not easy 
 to be reconciled, and yet he deliberately ascribes all he had done to 
 God. Is it possible to believe him sincere in this business 1 ? If so, 
 there is no apparent alternative but to regard him as being given 
 over to believe a lie. 
 
 (121) Should prefer themselves before him. " By not caring to share 
 with him the dangers and fatigues of war. Al Baidhawi tells us, 
 that after Muhammad had set out for Tabuq, 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 inclem- 
 encies of the air;' and immediately mounting his camel, took his 
 sword and lance, and went to join the army." — Sale. 
 
 A good work is tmitten down, dbc, i.e., though they sit idly by, so 
 far as the warfare is concerned, yet they receive benefit through the 
 
K 
 
 ] 6. 
 
 CHAP. IX.] ( 31 8 ) [SIPARAXI. 
 
 work is written down unto them for the same ; for God 
 suffereth not the reward of the righteous to perish. (122) 
 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. (123) 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, and 
 may admonish their people when they return unto them, 
 that they may take heed to themselves. 
 
 || (124) true believers, wage war against such of the 
 infidels as are near you; and let them find severity in 
 
 plunder of the infidels, in which they have some participation. The 
 reason for this proceeding is given in the next verse. 
 
 (123) Not obliged to go forth. " That is, if some of every tribe or 
 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 Tabuq, every man went to war, so that the study 
 of religion, which is rather more necessary for the defence and propa- 
 gation 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." — Sale. 
 
 (124) Wage war against . . . tlie infidels. Arabia now lay at the 
 feet of Muhammad ; even foreign conquest had been undertaken 
 with success. For this reason the command to wage war for the 
 faith against all, both far away and near at hand, is now promulgated. 
 The principle of chap. ii. 256 had long since been abandoned, and 
 while the Muslims had hardly grasped the plan of the Prophet during 
 his lifetime, yet the doctrine of a universal conquest of the world for 
 Islam was clearly set forth in the Quran. Comp. chap. ii. 193, 215, 
 and 244, and notes there. 
 
 Such . . . as are near. " Either of your kindred or neighbours ; 
 for these claim your pity and care in the first place, and their con- 
 version ought first to be endeavoured. The persons particularly 
 meant in this passage are supposed to have been the Jews of the 
 tribes of Quraidha and Nadhir, and those of Khaibar ; or else the 
 Greeks of Syria." — Sale, Baidhawi. 
 
 It seems best to apply this injunction to the infidels still to be 
 
SIPARA XI.] ( 319 ) [CHAP. IX. 
 
 you : and know that God is with those who fear him. 
 (125) 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 : (126) 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 in- 
 fidelity. (127) Do they not see that they are tried every 
 year once or twice ? yet they repent not, neither are they 
 warned. (128) And whenever a Sura is sent down, they 
 look at one another, saying, Doth any one see you ? then 
 do they turn aside. God shall turn aside their hearts 
 from, the truth; because they are a people who do not 
 tmderstand. (129) Now hath an apostle come unto you 
 of our own nation, an excellent person : it is grievous unto 
 him that ye commit wickedness ; he is careful over you, 
 and compassionate and merciful towards the believers. 
 
 found in Arabia, and especially to the disaffected citizens of Madina, 
 who were now to be dealt with in a different spirit from that shown 
 while Muhammad had reason to fear them. 
 
 Let them find severity. Compare this with chap. iii. 160, and see 
 notes there. 
 
 (125) The commentators say "the hypocrites were usually known 
 when a crusade was proclaimed," i.e., by their unwillingness to go to 
 the war. A readiness to fight in the cause of Islam had now become 
 the test of faith. 
 
 (127) Tried, every year, i.e., " by various kinds of trials, or by being 
 called forth to war, and by beim,' made witnesses of God's miraculous 
 protection of the faithful." — Sale. 
 
 (128) They look at one another. "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 deserved 
 reproofs which they apprehend in every new revelation. The per- 
 sons intended are the hypocritical Muslims." — Sale. 
 
 (129) An apostle . . . of our own nation. See note on chap. iii. 
 165. This encomium, self-invented, and put into the mouth of God, 
 is hardly consistent with the character of Muhammad as described 
 by the apologists. Perhaps some one of them will undertake to 
 show us how this comports with a character for honest sincerity and 
 prophetic purity. 
 
 It is grievous to him that ye commit wickedness. The wickedness 
 grievous to the Arabian Prophet was indifference to his wishes and 
 
CHAP. IX.] ( 320 ) [SIPAKA XL 
 
 (130) If they turn back, say, God is my support ; there 
 is no God but he. On him do I trust; and he is the 
 Lokd of the magnificent throne. 
 
 want of zeal in the crusade against the infidels. It is notable that 
 he was never grieved at the assassination of Kab and the plunder 
 of the Quraish at Naklila during the sacred mouths, or the slaughter 
 of eight huudred helpless prisoners in cold blood. 
 
( 321 ) 
 
 CHAPTER X. 
 
 ENTITLED SUEAT AL YUNAS (jONAIl). 
 Revealed at Makkah. 
 
 INTRODUCTION. 
 
 This chapter is so called on account of the mention of the Prophet 
 Jonah in ver. 98. It is undoubtedly of Makkan origin. There are 
 some, however, who would assign vers. 41 and 94, or vers. 94-97, or 
 41-109, or even the whole Sura, to Madina. The only ground for 
 such an opinion seems to be the reference made to the Jews in various 
 parts of the chapter, which Jews are supposed to be of Madina. But, 
 granting that the Jews referred to belonged to Madina, it does not 
 follow that the chapter belongs to Madina, for history proves that 
 for some time previous to the Hijra, Muhammad had intercourse 
 with many of the people of Madina, some of whom were no doubt 
 Jews. A tradition tells of Jews going to Makkah to question the 
 Prophet, which, though in great measure apocryphal, must have 
 had some foundation in fact. However this may be, Muhammad's 
 familiarity with Jewish history and tradition shows that he had 
 Jews among his friends and acquaintance. Certainly the matter of 
 this chapter, as well as the style and animus of discourse, points to 
 Makkah. 
 
 Date of the Revelations. 
 
 Little can be said as to the date of the revelations. The allusion 
 to the famine in ver. 22 points to a period not far removed from the 
 Hijra ; and if what has been said of Muhammad's intercourse with 
 the Jews of Madina be well founded, that fact points to the same 
 period. 
 
 Principal Siibjects. 
 
 VERSES 
 
 The Makkans charge their Prophet with sorcery because he 
 
 is a man from among them . . . . . . 1,2 
 
 The Creator and Ruler of the universe the only true God . 3 
 
 Believers rewarded at death for good deeds .... 4 
 
 VOL. II. X 
 
CHAP. X.] 
 
 [1XTR0D. 
 
 Unbelievers punished after death . . . • . 
 
 God's works are signs to all men 
 
 Kewards and punishments of the faithful and the un 
 
 believing ........ 
 
 God's purpose in prospering the wicked 
 
 Men pray to God in affliction, but forget Him with the return 
 
 of prosperity ....... 
 
 The people of Makkah warned by the example of forme 
 
 generations ........ 
 
 The Quraish desire a different Quran — Muhammad protest 
 
 his inability to alter it . 
 Idolaters trust intercessors who can neither profit nor harm 
 
 them . . 
 
 All men originally professed one religion 
 
 The people demand of Muhammad a sign . 
 
 When men despise the judgments of God he threatens 
 
 greater suffering ....... 
 
 Unbelievers remember God in distress by land and sea, but 
 
 forget Him when delivered ..... 
 Life likened to water which sustains vegetable life 
 Paradise for Muslims and hell for the infidels 
 Idolaters will be deserted by their gods in the judgment-day 
 Idolaters exhorted to worship him whom they recognise as 
 
 their Creator, Preserver, and Governor . 
 The Quran no forgery ; it confirms the former Scriptures 
 Those who charge Muhammad with imposture challenged 
 
 to produce a chapter like it . 
 Some believe in the Qur&n, others reject it . 
 The unbelieving Quraish declared to be reprobate 
 An apostle is sent to every nation .... 
 Unbelievers mock at the threatenings of their prophet 
 Every nation has its fixed period of existence 
 Infidels will believe when their punishment comes upon them 
 God is the Author of life and death .... 
 The Quran an admonition and direction to the unbelievers 
 Lawful food not to be prohibited ..... 
 Muhammad ever under Divine guidance 
 The blessedness of those who believe and fear God 
 Unbelievers cannot harm the Prophet 
 Those rebuked who say that God hath begotten children 
 Muhammad likened to Noah and other prophets . 
 Moses and Aaron sent to Pharaoh and his princes 
 They are rejected as sorcerers and perverters of the national 
 
 religion ......... 
 
 77-82 
 
INTROD.] 
 
 ( 3^3 ) 
 
 [CHAP. X. 
 
 A few of the people only believe on tliem . 
 
 Moses and Aaron with the believers put their trust in God 
 
 The Israelites commanded to be constant in prayer to God 
 
 Moses's prayer, that God would destroy the Egyptians, is 
 heard ......... 
 
 Pharaoh and his people drowned in the sea . 
 
 He repents and is raised out of the sea for a sign to the 
 people ......... 
 
 The Israelites are provided with a habitation and blessing 
 
 Jews and Christians appealed to in confirmation of the state 
 nients of the Quran ...... 
 
 No kind of miracle will suffice to make the reprobate believe 
 
 Infidels do not believe on Muhammad because God does not 
 permit them to do so 
 
 The people of Makkah exhorted to accept the true ortho- 
 dox faith ........ 1 
 
 Muhammad not responsible for the faith or unbelief of the 
 people ......... 
 
 The Prophet exhorted to be patient ..... 
 
 VEI SICS 
 
 83 
 
 S4-86 
 
 87 
 
 90 
 90-92 
 
 93 
 
 94,95 
 96-98 
 
 99-103 
 
 04-107 
 
 108 
 
 109 
 
 IN THE NAME OF THE MOST MERCIFUL GOD. 
 
 || (1) Al. E. These are the signs of the wise book. 
 
 (2) Is it a strange thing unto the men of Makkah, that we 
 have revealed our will unto a man from among them, 
 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. 
 
 (3) Verily your Lord is God, who hath created the 
 heavens and the earth in six days; and then ascended 
 
 Third 
 
 MUNZIL, 
 V I 
 
 (1) A. L. R. See Prelim Disc., pp. 100-102. 
 
 (2) A man from among them. "And not one of the most powerful 
 among the 111 neither ; so that the Quraish said it was a wonder God 
 could find out no other messenger than the orphan pupil of Abu 
 Talib." — Set le, Baidhdivi. 
 
 This is manifest sorcery. " Meaning the Quran. According to the 
 reading of some copies, the words may be rendered, ' This man (i.e., 
 Muhammad) is no other than a manifest sorcerer.'" — Sale. 
 
 (3) In six days. See note on chap. vii. 55. 
 
CHAP. X.] ( 324 ) [SIPARA XI. 
 
 his throne, to take on himself the government of all 
 things. There is no intercessor, but by his permission. 
 This is God, your Lord; therefore serve him. Will ye 
 not consider ? (4) 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. (5) 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. (6) Moreover in the vicissi- 
 tudes of night and day, and whatever God hath created in 
 heaven and earth, are surely signs unto men who fear him . 
 (7) Yerily 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 : (8) their dwell- 
 ing shall be hell-fire, for that which they have deserved. 
 
 (9) 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. 
 
 (10) Their prayer therein shall be Praise be unto thee, 
 God! and their salutation therein shall be Peace! (11) 
 
 No intercessor, but <i-c. " These words were revealed to refute the 
 foolish opinion of the idolatrous Makkans, who imagined their idols 
 were intercessors with God for them." — Sale. See notes on chap. ii. 
 47, 123, 254; vi. 50. 
 
 (4) Boiling water. See chap. ii. 38. 
 
 (5) But with truth, i.e., to manifest the truth of the Divine unity. 
 The Makkan preacher here sets forth God the Creator as the true 
 ohject of worship. 
 
 (7) Who hope not to meet us, i.e., the Quraish, who strenuously 
 denied the doctrine of bodily resurrection. 
 
 (9) Believe and work righteousness. See note on chap. ii. 25, 223 ; 
 and chap. iii. 15. 
 
 (10) Their salutation. ''Either the mutual salutation of the 
 blessed to one another, or that of the angels to the blessed." — Sale. 
 
SIPARA XI.] ( 325 ) [CHAP. X. 
 
 and the end of their prayer shall be, Praise he unto God, 
 the Lord of all creatures ! 
 
 || (12) If God should cause evil to hasten unto men, 11 
 according to their desire of hastening good, verily their 
 end had been decreed. Wherefore we suffer those we 
 hope not to meet us at the resurrection to wander 
 amazedly in their error. (13) When evil befalleth a 
 man, he prayeth unto us lying on his side, or sitting, or 
 standing; 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. (14) We have formerly 
 destroyed the generations who were before you, men of 
 Makkah, 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. (15) 
 Afterwards did we cause you to succeed them in the earth, 
 that we might see how ye would act. (16) When our 
 evident signs are recited unto them, they who hope not 
 to meet us at the resurrection, say, Bring a different Quran 
 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. (17) Say, if God had so pleased, I had 
 not read it unto you, neither had I taught you the same. 
 
 (11) Compare the Revelation, chap. iv. 8, and v. 11-13. 
 (13) See notes on chap. ii. 15, 16. 
 
 (13) Prayeth . . . on his side or sitting, ci-c, i.e., " in all postures 
 and at all times." — Sale. The Tafsir-i- Rauji informs us that allu- 
 sion is here made to the great famine which visited Makkah 
 shortly before the Hijia. See below on ver. 23. 
 
 (15) The allusion is to the prosperity succeeding the famine re- 
 ferred to in note on preceding verse. 
 
 (16) Bring a different Quran, i.e., instead of denouncing threaten- 
 ing^ against us, bring us a message of mercy. — Tajsir-i-Raufi. 
 
 Not fit that 1 sliould change it. "The changes or abrogations of 
 the Koran do not contradict this verse, as Muhammad says God is 
 the Author of them." — Brinchnan's " Xotes on Islam." 
 
CHAP. X.] ( 326 ) [SIPARA XI. 
 
 I have already dwelt among you to the age of forty years, 
 before 1 received it. Do ye not therefore understand ? 
 (18) 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. (19) They worship besides 
 God that which can neither hurt them or profit them, and 
 they say, These are our intercessors with God. Answer, 
 Will ye tell God that which he knoweth not, neither in 
 
 (17) To the age. Rod well translates literally " for years." Sale's 
 addition "of forty years" is, however, correct. "For so old was 
 Muhammad before he took upon him to be a prophet ; 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 (Prelim. Disc, p. 
 73). A flagrant proof, says al Baidhawi, that this book could be 
 taught him by none but God." 
 
 This view, however, does not agree with what is recorded of his 
 previous career. Is it likely that he should have been trained in the 
 same household with Ali, who knew both how to read and write, and 
 not have received similar instruction ? Could he have conducted an 
 important mercantile business for years without some knowledge of 
 letters ? That he could read and write in later years is certain. 
 Tradition tells us he said to Muawia, one of his secretaries, " Draw 
 
 the <—> straight, divide the U^ properly," &c, and that in his last 
 moments he called for writing materials. The question arises, When 
 did he acquire this art ? The commentators say that God gave him 
 the power, as he did his inspiration, and they quote chap. xcvi. 4, one 
 of the earliest verses of the Quran, in proof. Certainly that verse 
 seems to teach clearly that he could write as well as read, though it 
 by no means teaches that he had not received the knowledge of both 
 beforehand, or that he did not receive it in the ordinary way. His 
 use of amanuenses does not militate against his knowledge of the 
 art of writing, for such use of amanuenses was common in that age, 
 even among the most learned. But still there remains the testimony 
 of many traditions and the almost universal belief of Muhammadans. 
 How account for this] I am inclined to think it originated with a 
 misunderstanding of Muhammad's repeated claim that he was the 
 "Illiterate Prophet," or rather the "Prophet of the Illiterate," the 
 term "illiterate" being generally applied by the Jews to the Arabs. 
 See notes on chap. v. 85, 86. This misunderstanding turned out to 
 the furtherance of Muhammad's claims, inasmuch as the miracle of 
 the matchless style of the Quran was enhanced by the consideration 
 that the Prophet was illiterate. On the whole, we think there is very 
 good reason for believing Muhammad to have been acquainted with 
 the art of both reading and writing from an early period in his life. 
 (19) These are our intercessors. See Prelim. Disc, p. 36. 
 
SIPARA XI.] ( 2 2 7 ) [chap. X. 
 
 heaven nor in earth ? Praise be unto him ! and far be 
 that from him which they associate with him ! (20) Men 
 were professors of one religion only, 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 dis- 
 agreed. (21) 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. 
 
 || (22) And when we caused the men of Mahhah to taste ±\> "5" 
 mercy, after an affliction which had befallen them, be- 
 hold, they devised a stratagem against our signs. Say 
 unto them, God is more swift in executing a stratagem 
 than ye. Verily our messengers write down that which 
 
 That which he knoweth not, viz., "That he hath equals or com- 
 panions either in heaven or on earth, since he acknowledged 
 none." — Sale. 
 
 (20) One religion only. " That is to say, the true religion, or Islam, 
 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 Ibn Luhai, the 
 great introducer of idolatry into that country." — Sale. 
 
 (21) Unless a sign be sent, &c. This verse shows that as yet Mu- 
 hammad wrought no miracle ; but he seems to have expected to 
 receive the power to do so. At least this seems to be the best 
 interpretation of the following sentence : — "Wait, therefore, and I 
 also will wait with you." 
 
 (22) After an affliction. This affliction is described by the com- 
 mentators as a famine, yet there is no tradition giving any satisfactory 
 account of it. The repeated references to it in the Quran prove that 
 some kind of affliction did occur, which Muhammad declared to be 
 due to the Divine vengeance against the wickedness of the Quraish. 
 See chaps, vii. 95, and xxiii. 77-79. See Muir's Life of Mahomet, 
 vol. ii. p. 227. Sale, on the authority of Baidhawi says, "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 Muhammad with imposture, 
 and to ridicule his revelations." 
 
 Our messengers, i.e., " guardian angels." — Sale. " The two recording 
 angels called the llua'qqibdt, or the angels who continually succeed 
 each other, who record the good and evil actions of a man, one stand- 
 ing at his right hand and another on his left." — Hughes, Notes on 
 lluhammadanism, p. 82. 
 
CHAP. X.] ( 328 ) [SIPARA XI. 
 
 ye deceitfully devise. (23) 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 favourable 
 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, and saying, Yerily if thou deliver 
 us from this peril, we will be of those who give thanks. 
 (24) But when he hath delivered them, behold, they 
 behave themselves insolently in the earth, without justice. 
 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. (25) Verily the like- 
 ness of this present life is no other than as water, which 
 we send down from heaven, and wherewith the produc- 
 tions 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. (26) God inviteth unto the dwelling of 
 peace, and directeth whom he pleaseth into the right way. 
 (27) They who do right shall receive a most excellent 
 reward, and a superabundant addition ; neither blackness 
 
 (23) Exhibiting the pure religion. " 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." — Sale. 
 
 Compare with this verse Psalm cvii. 23-31. 
 
 (26) Dwelling of peace = Paradise ; and right way = Islam. See 
 chap. vi. 126, 127. 
 
 (27) /Superabundant addition. " For their reward will vastly 
 exceed the merit of their good works. Al Ghazali supposes this 
 additional recompense will be the beatific vision." — Sale. Prelim. 
 Disc, p. 159. 
 
 Neither blackness. See Prelim. Disc, p. 149. 
 
SIPARA XI.] ( 329 ) [CHAP. X. 
 
 nor shame shall cover their faces. These shall be the 
 inhabitants of Paradise ; they shall continue therein for 
 ever. (28) But they who commit evil shall receive the 
 reward of evil, equal thereunto, and they shall be covered 
 with shame {for they shall have no protector against 
 God) ; as though their faces were covered with the pro- 
 found darkness of the night. These shall be the in- 
 habitants of /ic/Z-fire : they shall remain therein for ever. 
 (29) 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 : and we will separate 
 them from one another; and their companions will say 
 unto them, Ye do not worship us ; (30) and God is a 
 sufficient witness between us and you ; neither did we 
 mind your worshipping of us. (31) There shall every 
 soul experience that which it shall have sent before it ; 
 and they shall be brought before God their true Lord ; 
 and the false deities which they vainly imagined shall 
 disappear from before them. Nlsr - 
 
 || (32) Say, Who provideth you food from heaven and K t- 
 
 (28) Equal thereunto, " i.e., though the blessed will he rewarded 
 beyond their deserts, yet God will not punish any beyond their 
 demerits, but treat them with the exactest justice." — Sale. 
 
 But what kind of justice is that which rewards beyond merit 1 See 
 ver. 27. Is not this view of God's justice accountable for the per- 
 verted ideas of justice prevalent in Muslim countries, where the 
 most trifling services are reckoned as deserving munificent rewards'? 
 
 (29) Companions, i.e., idols or inferior deities worshipped by the 
 Quraish. 
 
 Ye do not worship us. " But ye really worshipped your own lusts, 
 and were seduced to idolatry, not by us, but by your own supersti- 
 tious 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." — Sale. 
 
 (31) Every soul shall experience. " Some copies, instead of tablu, 
 read tatlu, i.e., shall follow or meditate upon." — Sale. 
 
 That which it shall have sent before it. See note on chap. ii. 94. 
 
 (32-37) This passage contains very cogent reasoning against the 
 idolaters, and very justly represents their folly in worshipping in- 
 ferior deities, while regarding God as the source of all their blessings, 
 
CHAP. X.] ( 330 ) [SIPARA XL 
 
 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 ? (33) This is 
 therefore God your true Lord : and what remaineth there 
 after truth except error ? How therefore are ye turned 
 aside from the truth? (34) Thus is the word of thy Lord 
 verified upon them who do wickedly; that they believe 
 not. (35) 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 tcorship ? (36) 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 ? (37) 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. (38) This Quran could not 
 have been composed by any except God ; but it is a con- 
 firmation of that which was revealed before it, and an 
 
 and fleeing to him in every time of trouble. These teachings 
 account for much of the success of Islam as a missionary religion. 
 Its pure monotheism stands out in strong contrast with the poly- 
 theism of the idolaters. 
 
 (38) The Quran could not have been composed by any except God. 
 " No reason is given why none other but God could have composed 
 it. In the next verse Muhammad declares the interpretation of the 
 Koran had not come to the people he reproves : if, then, they did 
 not understand it, how could they jud^e if it was miraculous ? 
 If it was 'dark sentences to them,' their saying was true that the 
 verses were meaningless, jangling rhymes." — Brinckman's "Notes on 
 Islam." See also notes on chaps, ii. 23, and vi. 93. 
 
 A confirmation of that ichich ivas revealed before it. This passage 
 explicitly declares the former Scriptures to be the "Word of God. It 
 also claims that the Quran explains these Scriptures. If, therefore, it 
 Jails to fulfil its own claims, it thereby proves itself a forgery. 
 
SIPARA XI.] ( 331 ) [CHAP. X. 
 
 explanation of the scripture; there is no doubt thereof; 
 sent doivn from the Lord of all creatures. (39) Will they 
 say, Muhammad 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. (40) 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 ! (41) There 
 are some of them who believe therein ; and there are some 
 of them who believe not therein : and thy Lord well 
 knoweth the corrupt doers. _ 
 
 || (42) If they accuse thee of imposture, say, I have Iv j " 
 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. 
 (43) There are some of them who hearken unto thee ; but 
 wilt thou make the deaf to hear, although they do not 
 understand ? (44) And there are some of them who look 
 at thee ; but wilt thou direct the blind, although they see 
 not ? (45) Yerily God will not deal unjustly with men 
 
 (39) Will they say Muhammad hath forged it ? The charge of im- 
 posture is as old as Muhammad's prophetic claims. In reply he gave 
 no better proof of his sincerity than that of this verse. On this claim 
 see chaps, ii. 23 and vi. 93. 
 
 (40) In the same manner, dec. Muhammad here likens himself to 
 the former prophets. But unfortunately for the likeness, it is not 
 true. The former prophets, as a class, were not charged with im- 
 posture. 
 
 (41) Some . . . who believe, die,, 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." 
 — Sale, Baidhdwi. 
 
 (42) See note on chap. iii. 185. 
 
 (44) Although they see not. "These words were revealed on ac- 
 count of certain Makkans, who seemed to attend while Muhammad 
 read the Quran 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." — Sale. 
 
CHAP. X.] ( 332 ) [SIPARA XI. 
 
 in any respect : but men deal unjustly with their own 
 souls. (46) On a certain day he will gather them to- 
 gether, as though they had not tarried above an hour of a 
 day ; they shall know one another. Then shall they 
 perish who have denied the meeting of God; and were 
 not rightly directed. (47) Whether we cause thee to see 
 a part of the punishment wherewith we have threatened 
 them, or whether we cause thee to die he/ore thou see it ; 
 unto us shall they return : then shall God be witness of 
 that which they do. (48) Unto every nation hath an 
 apostle been sent ; and when their apostle came, the matter 
 was decided between them with equity ; and they were 
 not treated unjustly. (49) The unbelievers say, When will 
 this threatening be made good, if ye speak truth ? (50) 
 Answer, I am able neither to procure advantage unto 
 myself, nor to avert mischief from me, but as God plea- 
 seth. Unto every nation is fixed term decreed; when their 
 term therefore is expired, they shall not have respite for 
 an hour, neither shall their punishment be anticipated. 
 (51) Say, Tell me, if the punishment of God overtake you 
 by night or by day, what part thereof will the ungodly 
 
 (45) Men deal unjustly, etc. " For God deprives them not of their 
 senses or understanding ; but they corrupt and make an ill use of 
 them. 5 ' — Sale. 
 
 (46) As though they had not tarried, &c. This passage, which 
 alludes to the resurrection, teaches that death is a sleep from which 
 men shall awaken as though they had slept but an hour. 
 
 They shall know one another, " 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." — Hale. 
 
 (48) See notes on chap. vi. 41. This idea was borrowed from the 
 Jews. 
 
 With equity. "By delivering the Prophet and those who believed 
 on him, and destroying the obstinate infidels." — Hale. 
 
 How far this is from the truth the reader need not be told. 
 
 (50) When their term is expired, (be. The doctrine of the decrees 
 as here set forth carries with it a strong bent towards fatalism. 
 But see note on chap. iii. 145. 
 
 Their punishment. This insertion is an error. The word it, 
 meaning the fixed time, would convey the meaning of the original. 
 
 (51) By night or by day, i.e., sudden and unexpected. The infi- 
 
sipara xi.] ( 333 ) [chap. X. 
 
 wish to be hastened ? (52) When it falleth on you, do 
 ye then believe it ? Now do ye believe, and vjish it far from 
 you, when as ye formerly desired it should be hastened ? 
 (53) 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 ? (54) 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. 
 
 || (55) Verily, if every soul which hath acted wickedly K 
 had whatever is on the earth, it would willingly redeem 
 itself therewith at the last day. Yet they will conceal 
 their repentance, after they shall have seen the punish- 
 ment ; and the matter shall be decided between them with 
 equity, and they shall not be unjustly treated. (56) 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. (57) He giveth life, and he 
 causeth to die ; and unto him shall ye all return. (58) 
 men, now hath an admonition come unto you from your 
 Loed, and a remedy for the doubts which are in your 
 breasts ; and a direction and mercy unto the true be- 
 lievers. (59) Say, Through the grace of God and his 
 mercy ; therein therefore let them rejoice ; this will be 
 better than what they heap together of vjorldly riches. 
 
 dels had said they did not believe in the threatened judgments of 
 Muhammad's revelation, and had defiantly declared their wish for 
 it to come upon them at once." — Tafslr-i-Raufi. 
 
 (55) They will conceal their repentance. "To hide their shame and 
 regret, or because their surprise and astonishment will deprive them 
 of the use of speech. 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." — Sale, Jald/.uddin, Baidhdwi. 
 
 Eodwell translates, "they will proclaim their repentance." 
 
 (57) This is said in proof of the doctrine of the resurrection and 
 judgment which the Quraish so strenuously rejected. 
 
 (58) An admonition, i.e., the Quran. How it could be " a remedy 
 for the doubts " of the Quraish is not very evident, seeing " ihe inter- 
 pretation " had not yet come to them. See ver. 38. 
 
 K lV 
 
CHAP. X.] ( 334 ) [SI PARA XI. 
 
 (60) Say, Tell me, of that which God hath sent down 
 unto you for food, have ye declared part to be lawful, and 
 other part to be unlawful ? Say, Hath God permitted 
 you to make this distinction? or do ye devise a lie con- 
 cerning God ? (61) 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. 
 It iV || (62) Thou shalt be engaged in no business, neither 
 
 shalt thou be employed in meditating on any passage of 
 the Quran ; 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 ant 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. 
 (63) Are not the friends of God the persons on whom no 
 fear shall come, and who shall not be grieved ? (64) 
 They who believe and fear God, (65) 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. (66) Let not their discourse grieve thee ; for all 
 might belongeth unto God : he both heareth and knoweth. 
 (67) Is not whoever dwclleth in heaven and on earth sub- 
 ject unto God ? What therefore do they follow who in- 
 voke idols besides God ? They follow nothing but a vain 
 
 (60) Food . . . lawful and unlawful. See chap. vi. 118, 119. 
 
 (61) Tafdr-i- liaufi paraphrases as follows : "And thou, O my be- 
 loved, art not in any condition, nor readest thou aught of the divine 
 Quran ; nor do ye, O men, any work, but we are present with you 
 in the day ye begin it." 
 
 This is one of the few passages of the Quran which teach the 
 omnipresence of God. 
 
 Weight of an ant. See chap. iv. 39, and note there. 
 
 Perspicuous Boole. " The Preserved Table whereon God's decrees 
 are recorded." — Sale. 
 
 (65) No change in the words of God, i.e., his promises are sure. 
 
 (66) Their discourse, viz., " the impious and rebellious talk of the 
 infidels." — Sale. 
 
Sipara xi.] ( 335 ) [CHAP. X. 
 
 opinion ; and they only utter lies. (68) It is he who hath 
 ordained the night for you, that you may take your rest 
 therein, and the clear day for labour : verily herein are 
 signs unto people who hearken. (69) They say, God 
 hath begotten children : God forbid ! He is self-sufficient. 
 Unto him belongcth whatsoever is in heaven and on earth : 
 ye have no demonstrative proof of this. Do ye speak of 
 God that which ye know not? (70) Say, Verily, they 
 who imagine a lie concerning God shall not prosper. 
 (71) They may enjoy a provision in this world ; but after- 
 wards unto us shall they return, and we will then cause 
 them to taste a grievous punishment, for that they were 
 unbelievers. 
 
 || (72) Rehearse unto them the history of Noah, when Su '- 3 - 
 he said unto his people, my people, if my standing forth J{ ~- 
 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. (73) And if 
 ye turn aside from my admonitions, I ask not any reward 
 of you for the same; I expect my reward from God alone, 
 and I am commanded to be one of those who are resigned 
 unto him. (74) But they accused him of imposture, where- 
 fore 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. (75) Then did we send, after him, 
 
 (69) God hath begotten children. This is said of the Quraish. Com- 
 pare chap. vi. ioi. The opinion of the idolaters here combated no 
 doubt exercised an influence in leading Muhammad to reject the doc- 
 trine of the sonship of Christ. 
 
 (71) A provision in tins world. Alluding to the prosperity of the 
 infidel Quraish. 
 
 (72) The history of Noah. See chap. vii. 6o. 
 
 (73) / ask not any reward from you. " Therefore, ye cannot ex cuse 
 yourselves by saying that I am burdensome to you." — Sale. 
 
 (75) Then did we send . . . apostles. "As Hud, Salih, Abraham, 
 
CHAP. X.] ( 336 ) [SIPARA XT. 
 
 apostles unto their respective people, 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 trans- 
 gressors. (76) Then did we send, after them, Moses and 
 Aaron unto Pharaoh and his princes with our signs : but 
 they behaved proudly, and were a wicked people. (77) 
 And when the truth from us had come unto them, they 
 said, Verily this is manifest sorcery. (78) 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. (79) 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. (80) 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. (81) 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 ; (82) and God will verify the 
 truth of his words, although the wicked be adverse thereto. 
 ±1 14' || (83) And there believed not any on Moses, except a 
 
 generation of his people, for fear of Pharaoh and of his 
 
 Lot, and Slmaib, to those of Ad, Thamiid, Babel, Sodom, and 
 Midian." — Sale. 
 
 (76) Moses and Aaron, <L-c. See notes on chap. vii. 104, &c. 
 
 (77) Sorcery. According to the Quran, the charges made against 
 the former prophets were of a kind with those made by the Quraish 
 against Muhammad. This constant effort of Muhammad, everywhere 
 visible in the Quran, does not well accord with the conduct of the 
 prophets to whom he likened himself. 
 
 (79) To turn us aside, &c. Here again the Quran contradicts Holy 
 Writ. Moses and Aaron are nowhere in the Bible set forth as 
 apostles sent for the conversion of the Egyptians to the true faith. 
 Nor is there any reason to believe that Pharaoh regarded Moses and 
 Aaron as usurpers striving to obtain "the command of the land." 
 
 (83) Except a generation. " For when he first began to preach, a 
 few of the younger Israelites only believed in him ; the others not 
 
SIPARA XL] ( 337 ) [CHAP. X. 
 
 princes, lest he should afflict them. And Pharaoh was 
 lifted up with pride in the earth, and was surely one 
 of the transgressors. (84) And Moses said, my people, 
 if ye believe in God, put your trust in him, if ye be 
 resigned to his will. (85) They answered, We put our 
 trust in God : Lokd, suffer us not to be afflicted by un- 
 just people ; (86) but deliver us, through thy mercy, from 
 the unbelieving people. (87) 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, and be constant at prayer ; and bear good 
 news unto the true believers. (88) And Moses said, 
 Lord, verily thou hast given unto Pharaoh and his people 
 pompous ornaments and riches in this present life, Lord, 
 that they may be seduced from thy way : Lord, bring 
 their riches to nought, and harden their hearts ; that they 
 may not believe, until they see their grievous punishment. 
 
 giving ear to him for fear of the king. But some suppose the pro- 
 noun his refers to Pharaoh, and that these were certain Egyptians 
 who, together with his wife Asia, believed in Moses." — Sale, Baidhdwi. 
 The allusion may be to the magicians, who are said to have been 
 converted to the faith of Moses and Aaron. See chap. vii. 1 21-127. 
 Arnold thinks the allusion is to the Israelites {Islam and Christianity, 
 p. 139). The succeeding verses seem to justify this view. 
 
 (87) Make your houses a place of worship. "So Jalaluddiu expounds 
 the original word Qibla, which properly signifies that place or quarter 
 towards 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 
 Makkah, which he imagines was the Qibla of Moses, as it is that of 
 the Muhammadans. 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." — Sale. 
 
 It is more likely that the allusion is to the Passover feast. Abdul 
 Qadir says that the Israelites were made to occupy a special quarter 
 of the city so as to escape the judgments about to come on Pharaoh. 
 
 (88) Pompous ornaments. "As magnificent apparel, chariots, and 
 the like." — Sale. 
 
 Harden their hearts. This statement also contradicts the Pentateuch. 
 
 Your petition is heard. " 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." — Sale, Jaldluddln. 
 
 VOL. II. Y 
 
CHAP. X.] ( 338 ) [SIPARA XI. 
 
 (89) God said, Your petition is heard ; be ye upright, there- 
 fore, and follow not the way of those who are ignorant. 
 
 (90) 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. 
 
 (91) Now dost thou believe, when thou hast been hitherto 
 rebellious, and one of the wicked doers ? (92) This day 
 will we raise thy body 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. 
 
 || (93) And we prepared for the children of Israel an 
 established dwelling in the land of Canaan, and we pro- 
 vided good things for their sustenance ; and they differed 
 J{ \ 5 • not in point of religion until knowledge had come unto 
 them ; verily thy Lokd will judge between them on the 
 
 Be ye upright. " Or, as al Baidhawi interprets it, Be ye constant 
 and steady in preaching to the people. The Muhammadans pretend 
 that Moses continued in Egypt no less than forty years after he had 
 first published his mission, which cannot be reconciled to Scripture." 
 — Sale. 
 
 (90) / am one of the resigned. " 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." — Sale. 
 
 This is a vague rendering of the Jewish legend that Pharaoh 
 repented and was forgiven, and that he was raised from the dead, in 
 accordance with Exod. ix. 15, 16. See Rod well in loco, and Arnold's 
 Islam and Christianity, p. 140. 
 
 (92) We will raise thy body. "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 (cf. Exod. xiv. 30). 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." — Sale. 
 
 (93) Until knowledge, &c, i.e., "until the law had been revealed 
 and published by Moses." — Sale. It seems to me the knowledge 
 intended here is that of the Quran, and the allusion is to the rejec- 
 tion of Muhammad by the Jews, though some were questioning 
 whether he were not a prophet, and perhaps even believing him to 
 be such. See Muir's Life of Mahomet, vol. ii. p. 183. 
 
SIPARA xi.] ( 339 ) [chap. X. 
 
 day of resurrection concerning that wherein they dis- 
 agreed. (94) If thou art in doubt concerning any part of 
 that which we have set down unto thee, 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 ; (95) neither be thou one of those 
 who charge the signs of God with falsehood, lest thou 
 become one of those who perish. (96) Verily those 
 against whom the word of thy Lord is decreed shall 
 not believe, (97) although there come unto them every 
 kind of miracle, until they see the grievous punishment 
 prepared for them. (98) 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. 
 When they believed, we delivered them from the punish- 
 ment of shame in this world, and suffered them to enjoy 
 
 (94) If thou art in doubt . . . ask, <fcc. " That is, concerning the 
 truth of the histories which are here related. The commentators 
 doubt whether the person here spoken be Muhammad himself, or 
 his auditor." — Sale. 
 
 This passage clearly confirms the Scriptures current in the days 
 of Muhammad. See note on chap. vi. 93. 
 
 (98) Except the people of Jonas, viz., " the inhabitants of Ninive, 
 which stood on or near the place where al Mausal now stands. This 
 people having corrupted themselves with idolatry, Jonas, the son of 
 Mattai (or Amittai, which the Muhammadans suppuse 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. 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." — Sale, Baidhdwi, Jaldl- 
 uddin. 
 
R 16' 
 
 CHAP. X.] ( 340 ) [SIPARA XI. 
 
 their lives and possessions for a time. (99) 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 ? (100) No soul can 
 believe but by the permission of God ; and he shall pour 
 out his indignation on those who will not understand. 
 (101) Say, Consider whatever is in heaven and on earth: 
 but signs are of no avail, neither preachers unto people 
 who will not believe. (102) Do they therefore expect 
 any other than some terrible judgment, like unto the judg- 
 ments which have fallen on those who have gone before 
 them ? Say, Wait ye the issue ; and I also will wait with 
 you; (103) 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. 
 
 || (104) Say, O men of Makhah, if ye be in doubt con- 
 cerning my religion, verily I worship not the idols which 
 ye worship, besides God ; but I worship God, who will 
 
 For a time. Sale says, " Until they died in the ordinary course 
 of nature." It is better to understand it of the continued duration 
 of the city. See Jonah iii. 10. 
 
 (99) If thy Lord had pleased, &c. The Prophet was very desirous 
 all should believe on Islam, but God revealed this verse to show 
 that the question of faith depends on his will. — Tafsir-i-Ravfi. 
 
 Forcibly compel, &c. Brinckman says this verse "distinctly forbids 
 Muhammad to use force for Islam, and contradicts at least thirty 
 other verses of the Koran." — Notes on Islam, p. 1 10. But the com- 
 mentators say this verse is abrogated by "the sword verse." See 
 chap. iv. 88 and chap. ix. 5. Both parties seem to have missed the 
 sense of the verse. The meaning evidently is that the Prophet can 
 do nothing, since "none can believe but by the permission of God." 
 
 (100) No soul can believe, d-c. . . . and he shall pour, dke. The 
 free agency of the unbeliever is not recognised here. The infidel is 
 such because God is not pleased he should believe (ver. 99), and 
 because he is an infidel, God will "pour out his indignation" on him. 
 
 (104-109) These verses contain Muhammad's confession of faith 
 at Makkah. They are at once a defence of his opposition to the 
 national idolatry and an exhortation to his countrymen to believe 
 in the true God. Muhammad is no guardian, but only a preacher 
 of the true religion. God is the judge, and will decide between the 
 Prophet and the unbelievers. Some, however, regard the last sen- 
 tence of ver. 108 as abrogated by the command to convert by the 
 sword. See Tafsir-i-Raufi in loco. 
 
SIPARA XI.] ( 341 ) [CHAP. X. 
 
 cause you to die : and I am commanded to be one of the 
 true believers. (105) 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; (106) 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. (107) 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. (108) Say, men, now hath the truth 
 come unto you from your Lokd. 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. (109) 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. 
 
( 342 ) 
 
 CHAPTER XL 
 
 ENTITLED SURAT AL HtJD. 
 
 Revealed at Makkah. 
 
 INTRODUCTION. 
 
 I have not been able to find any better reason for tbe name of this 
 chapter than that given by Sale : that the story of that prophet is 
 repeated in it. 
 
 There is much in this chapter of a like character with the seventh 
 chapter. Its several parts are closely connected together, and pre- 
 sent what may be called an elaborate vindication of Muhammad's 
 claim to be a prophet. The Quraish had rejected him as an 
 impostor, and had styled his Quran a forgery. Accordingly he falls 
 back upon the example of former prophets, and threatens the infidels 
 with that Divine wrath which had invariably destroyed the unbe- 
 lievers who had rejected his predecessors in this holy office. 
 
 In respect to the histories of the prophets given in this chapter, 
 there is one feature worthy of very special attention, as it bears 
 directly on the question of Muhammad's sincerity and honesty as a 
 religious teacher : it is the Muhammadan colouring of the history of 
 these prophets. They were all, like Muhammad, sent to reclaim their 
 people from idolatry. Like him, they were all rejected by the great 
 majority of the people, only a few poor, despised persons professing 
 faith in their prophet's message. Like him, they were all charged 
 with imposture, and their messages were characterised as forgeries. 
 This conduct was invariably followed by Divine retribution, the 
 prophets and their followers being miraculously delivered from 
 wicked hands. 
 
 The whole chapter marks a period of sharp and bitter opposition 
 on the part of Muhammad's townsmen. It is probable that this fact, 
 as well as the sharp epileptic paroxysms with which these revela- 
 tions are said to have been accompanied, caused Muhammad to 
 designate "Hud and its Sisters" as the '■'Terrific Suras." "The 
 
SIPARA XI.] 
 
 ( 343 ) 
 
 [CHAP. XI. 
 
 'Sisters' are variously given as Suras xi., xxi., lvi., lxix., lxxvii., 
 Ixxviii., lxxxi., and ci. ; all Meccan, and some of them very early 
 Suras." — Muir's Life of Mahomet, vol. ii. p. 88. 
 
 Probable Date of the Revelations. 
 
 As to the date of composition, little can be said that is satisfactory 
 beyond the fact that it belongs to a period of Muhammad's prophetic 
 career at Makkah when the opposition of the Quraish was very 
 fierce. A part of the chapter would seem to indicate the period 
 immediately preceding the Ban of the Hushimites, say b.h. 4 (see 
 note on ver. 91), but the greater part must be referred to a period 
 succeeding that event (see notes on vers, yj and 55). 
 
 Principal Subjects. 
 
 VERSES 
 
 The Quran a revelation from God 1,2 
 
 Muhammad a warner and a preacher of goodness . . . 3-5 
 
 Infidels cannot hide their sin from God .... 6 
 
 God the Creator and Preserver of all creatures . . . 7,8 
 
 The resurrection rejected by the infidels as sorcery . . 8 
 
 They scoff at threatened punishment 9 
 
 Mercy and judgment alike disregarded by infidels . . 10,11 
 
 Those who persevere in good works shall be rewarded . . 12 
 
 The unbelievers demand a sign from heaven . . . 13 
 
 Muhammad charged with forging the Quran . . . 14 
 He challenges the infidels to produce ten chapters like it, or 
 
 to become Muslims . . . . . . .14,15 
 
 The miserable fate of those who live for this present world . 16, 17 
 
 Moses and the Jews attest the truth of the Quran . . 18 
 
 The maligners of prophets shall be cursed .... 19-23 
 
 The blessed portion of believers 24 
 
 Similitudes of believers and unbelievers . . . . 25 
 
 Tlie History of Noah : — 
 
 He is sent as a public preacher 26, 27 
 
 The chiefs of his people reject him as a liar ... 28 
 Noah protests his integrity — Refuses to drive away his 
 
 poor followers — Deprecates being thought a seer or 
 
 an angel 29-32 
 
 His people challenge him to bring on the threatened 
 
 judgment 33 
 
 Noah declares that God destroys and saves whom he 
 
 pleaseth 34, 35 
 
 Noah's people declare his message a forgery ... 36 
 
CHAP. XI.] 
 
 ( 344 ) 
 
 [SIPARA XI. 
 
 God tells Noah that no more of his people will helieve 
 
 on him 27 
 
 He is commanded to make an ark .... 38 
 
 Noah builds the ark and is derided by the people . 39 
 Embarks with his followers and one pair each of the 
 
 animals 40, 41 
 
 Noah in vain entreats his unbelieving son to embark . 42, 43 
 
 The waters abate and the ark rests on Al Judi . . 44 
 
 Noah pleads with God for his son 45 
 
 God reproves him for bis intercession for his son . . 46 
 
 Noah repents and asks pardon for his fault ... 47 
 
 He descends from the ark 48 
 
 This history a secret revealed to Muhammad . . 49 
 
 Tiie History of HM : — 
 
 He is sent to call Ad from idolatry .... 50-52 
 
 The Adites reject him as a liar . . . . . 53 
 Hud protests his integrity, and declares his trust in 
 
 God to save him from their plots .... 54-57 
 
 God delivers Hud and his followers .... 58 
 
 The Adites reject their messenger and are destroyed . 59, 60 
 
 The History of Sdlih : — 
 
 He is sent to call the Thamudites from idolatry . . 61 
 
 They reject his message ...... 62 
 
 Salih protests his integrity, and gives them a she-camel 
 
 as a sign from God 63, 64 
 
 They kill the camel, and are threatened with destruction 65 
 
 Salih and his followers are saved from destruction . 66 
 
 The Thamudites are miserably destroyed . . . 67, 68 
 
 The History of Abraham and Lot : — 
 
 God's messengers sent to Abraham — He entertains them 69 
 
 He is filled with fear because they refuse to eat his meat 70 
 The angels quiet his fears and tell him they are sent to 
 
 the people of Lot . . . . . . .70,71 
 
 Sarah receives the promise of Isaac and Jacob . . 71-73 
 
 Abraham intercedes for the people of Lot ... 74 
 
 The angels refuse his request 75 
 
 Lot is anxious for the safety of his angel visitors . . 76 
 
 The Sodomites attack his house 77~79 
 
 The angels warn Lot to leave the city and inform him 
 
 of the destruction impending over his people and 
 
 his wife . 80 
 
 The cities are overthrown and the people killed by a 
 
 shower of bricks Si, 82 
 
S1PARAXI.] ( 345 ) [CHAP. XI. 
 
 VERS S3 
 
 The History of Shuaib : — 
 
 He is sent to call the Midianites from idolatry . . 83 
 
 He reproaches them for dishonest weights and measures 84-86 
 
 The people reject him, refusing to leave their idols . 87 
 Shuaib protests his integrity, and exhorts them to flee 
 the fate of the people of Noah, Hud, Salih, and 
 
 Lot 88-90 
 
 The people threaten to stone him .... 91 
 
 Shuaib threatens them with Divine judgment . . 92-94 
 God destroys the infidels, but saves Shuaib and his 
 
 followers 95, 96 
 
 Tlie History of Moses : — 
 
 He is sent with signs to Pharaoh and his princes . 97 
 
 They reject him, and are consigned to hell-fire . . 98-100 
 
 Exhortation and warning drawn from the fate of these 
 
 cities 101-105 
 
 The condition of the righteous and wicked in judgment . 106-109 
 Muhammad not to doubt about the religion of the Quarish 1 10 
 The Quarish doubt the Quran as the Jews did the Penta- 
 teuch .......... in 
 
 God will punish their evil deeds 112 
 
 Muhammad exhorted to be steadfast 113,114 
 
 An exhortation to prayer 115 
 
 God just in destroying the unbelieving cities . . . 116-118 
 
 The unbelievers predestinated to damnation . . . 119 
 
 The whole history of the prophets related to Muhammad 120 
 
 Unbelievers threatened . . . . . . . 121, 122 
 
 Muhammad exhorted to put his trust in God . . . 123 
 
 IN THE NAME OF THE MOST MEKCIFUL GOD. 
 
 || (1) A. L. E. (2) This book, the verses whereof are 1\ x- 
 guarded against corruption, and are also distinctly ex- 
 
 (1) A. L. R. See Prelim. Disc, pp. 100-102. 
 
 (2) Guarded against corruption. " According to the various senses 
 which the verb uhkimat in the original may bear, the commentators 
 suggest as many different interpretations. Some suppose the mean- 
 ing to be, according to our version, that the Quran is not liable to be 
 corrupted, as the law and the gospel have been in the opinion of the 
 Muhammadans ; others, that every verse in this particular chapter 
 
CHAP. XI.] ( 346 ) [SIPARA XI. 
 
 plained, is a revelation from the wise, the knowing God: 
 (3) that ye serve not any other God (verily I am a de- 
 nouncer of threats, and a bearer of good tidings unto you 
 from him) ; (4) 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 abun- 
 dant reward. But if ye turn back, verily I fear for you 
 the punishment of the great day: (5) unto God shall ye 
 return ; and he is almighty. (6) Do they not double the 
 folds of their breasts, that they may conceal their designs 
 from him ? When they cover themselves with their gar- 
 ments, doth not he know that which they conceal and 
 that which they discover ? For he knoweth the inner- 
 most parts of the breasts of men. 
 
 is in full force, and not one of them abrogated ; others, that the 
 verses of the Quran 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 prac- 
 tice." — Sale, BaidJuiwi, Jaldluddln, Zamakhshari. See also Prelim. 
 Disc, sect. iii. 
 
 Distinctly explained. " The signification of the verb fussilat, which 
 is here used, being also ambiguous, the meaning of this passage is 
 supposed to be, either that the verses are distinctly proposed or ex- 
 pressed 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." — Sale. 
 
 (3) A denouncer, dec. The usual title claimed at Makkah, and pro- 
 bably assumed along with the prophetic office. 
 
 (4) The condition of salvation is here declared to be repentance 
 and good works. See notes on chap. iii. 31. 
 
 (6) Double . . . their breasts. " Or, as it may be translated, ' Do 
 they not turn away their breasts?'" — Sale. Rodwell has it, " Do 
 they not doubly fold up their breasts 1 " 
 
 He knoweth the innermost parts. " This passage was occasioned by 
 the words 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 Muhammad, how should he 
 come to the knowledge of it 1 ' Some suppose this passage relates to 
 certain hypocritical Muslims ; but this opinion is generally rejected, 
 because this verse was revealed at Makkah, and the birth of hypo- 
 crisy among the Muhammadans happened not till after theHijra." — 
 Sale. 
 
S1PARA XII.] ( 347 ) [CHAP. XL 
 
 || (7) There is no creature which creepeth on the earth twelfth 
 hut God provideth its food ; and he knoweth the place of 
 its retreat, and where it is laid up. The whole is written 
 in the perspicuous book of his decrees. (8) 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), 
 that he might prove you, and see which of you would 
 excel in works. If thou say, Ye shall surely be raised 
 again after death ; the unbelievers will say, This is nothing 
 but manifest sorcery. (9) 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 encom- 
 pass them ? 
 
 || (10) Verily, if we cause man to taste mercy from us, and R § • 
 afterwards take it away from him, he will surely become 
 desperate and ungrateful. (11) And if we cause him to 
 taste favour after an affliction had befallen him, he will 
 surely say, The evils which I suffered are passed from me, 
 and he will become joyful and insolent: (12) except those 
 who persevere with patience and do that which is right ; 
 they shall receive pardon and a great reward. (13) Per- 
 
 (7) This passage also teaches the omniscience of God, and also the 
 doctrine of a particular providence. Everything is a matter of 
 eternal decree. 
 
 (8) Six days. See chaps, vii. 55, and x. 3. 
 
 His throne was, &c. " For the Muhammadans 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" (Rashi ad Gen. i. 2). — Sale. 
 
 Manifest sorcery. See note on chap. x. 77. 
 
 (11) After an affliction. The allusion is to the famine which befell 
 Makkah, see chap. x. 22 and note. The effect of the withdrawal of 
 mercy is to make the unbeliever " cast aside all hope of Divine 
 favour, for want of patience and God " (Sale) ; but the restoration 
 of Divine favour has no other effect than to make them "joyful and 
 insolent." 
 
CHAP. XI.] ( 348 ) [SIPARA XII. 
 
 adventure 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. (14) Will they 
 say, He hath forged the Qurdn ? Answer, Bring therefore 
 ten chapters like unto it, forged by yourselves ; and call 
 on whomsoever ye may to assist you, except God, if ye 
 speak truth. (15) But if they ivhom ye call to your assist- 
 ance hear you not ; know that this book hath been revealed 
 by the knowledge of God only, and that there is no God 
 but he. Will ye therefore become Muslims ? (16) "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. (17) 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. (18) Shall he therefore be compared with 
 them who followeth the evident declaration of his Lord, 
 
 (13) Tliat which hath been revealed unto thee. Godfrey Higgins, 
 whom our Indian Mussalmans are so fond of quoting, since hid 
 apology has become known through Sayad Ahmad ; s garbled transla- 
 tion, thinks Muhammad imagined himself to be inspired, as did 
 "Johanna Southcote, Baron Swedenborg, &c." — Apology for Mo- 
 ha/med, p. 83. 
 
 Unless a treasure, &c. See notes on chap. vi. 34-36. 
 
 A preacher only. See notes on chaps, ii. 119, iii. 184, and vi. 109. 
 
 (14) He hath forged. See chap. x. 39. 
 
 " This was the number which lie 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, comparable to 
 the Quran in doctrine and eloquence." — Sale. 
 
 See also on chap. ii. 23. 
 
 Rodwell thinks the challenge in such passages is not to produce a 
 book which shall equal the Quran in point of poetry or rhetoric, but 
 "in the importance of its subject-matter, with reference to the Divine 
 unity, the future retribution," &c. All Muslim authorities, so far 
 as I know, include the rhetoric and poetry among the incomparable 
 excellences. 
 
SIPARA XII.] ( 349 ) [CHAP. XI. 
 
 and whom a witness from him attendeth, preceded by the 
 book of Moses, which was revealed for a guide, and out of 
 mercy to mankind ? These believe in the Qurdn ; 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 Loed : but the greater part of men 
 will not believe. (19) Who is more unjust than he who 
 imagineth a lie concerning God ? They shall be set before 
 the Loed at the day of judgment, and the witnesses shall 
 say, These are they who devised lies against their Loed. 
 Shall not the curse of God fall on the unjust ; (20) who 
 turn men aside from the way of God, and seek to render 
 it crooked, and who believe not in the life to come ? (21) 
 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. They could not hear, neither did they see. (22) 
 These are they who have lost their souls ; and the idols 
 which they falsely imagined have abandoned them. (23) 
 There is no doubt but they shall be most miserable in the 
 world to come. (24) But as for those who believe and do 
 good works, and humble themselves before their Loed, 
 
 (18) A ivitness. Various ojmnous obtain as to who this witness 
 was. Some say the Quran is meant. Others say Gabriel or an 
 angel. Others will have it to be the Light of Muhammad, which 
 impartial spectators always beheld in the countenance of the prophet. 
 — To f sir- i- Raufi. 
 
 The book of Moses. The Pentateuch is here again referred to in 
 such a way as to show that Muhammad regarded the copies current 
 in his day as genuine. 
 
 These believe, i.e., those who possess the book of Moses. No doubt 
 Muhammad was confirmed in his prophetic claims by the flattery of 
 some Jewish followers. His own doubts seem to be expressed in 
 what follows : " Be not therefore in doubt concerning it; " and yet 
 they are only expressed to be refuted by this testimony. 
 
 It is the truth from thy Lord. This passage with verse below, if it 
 may be applied to Muhammad, assert his sincerity in his own claims 
 as strongly as any in the Quran. 
 
 (19) The witnesses. "That is, the angels and prophets, and their 
 own members." — Sale. 
 
CHAP. XI.] ( 350 ) [SIPARA XII. 
 
 they shall be the inhabitants of Paradise ; they shall re- 
 main therein for ever. (25) The similitude of the two 
 parties 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 ? 
 li ir || (26) We formerly sent Noah unto his people ; and he 
 
 said, Verily I am a public preacher unto you ; (27) that 
 ye worship God alone; verily I fear for you the punish- 
 ment of the terrible day. (28) 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; 
 neither do we perceive any excellence in you above us : 
 but we esteem you to be liars. (29) Noah said, 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 ? (30) 
 my people, 1 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 : verily they shall meet 
 their Lord at the resurrection ; but I perceive that ye are 
 
 (25) The two parties. " Believers and unbelievers." — Sale. Muir 
 thinks there is an allusion to the confederates of Makkah and the 
 believers of Madina. See Life of Mahomet, vol. ii. p. 225 note. 
 
 (26) We sent Noah, &r. See notes on chap. vii. 60. 
 
 (28) We see thee, <fcc. This is what the chiefs of the Quraish said 
 to Muhammad. See note on chap. x. yy. 
 
 A rash judgment. "For want of mature consideration, and moved 
 by the first impulse of their fancy." — Sale. 
 
 (29) Bo we compel you, &c. Muhammad had not yet conceived 
 the idea of using the force of the sword to make converts. Moral 
 suasion is the instrument now used. If the infidels choose the fire 
 of hell, it is no concern of the prophets. He is not responsible. 
 He is only a preacher of good news and a warner. 
 
 (30) I will not drive away, dec. " For this they asked him to do, 
 because they were poor mean people. The same thing the Quraish 
 demanded of Muhammad, but lie was forbidden to comply with their 
 request" (see chap. vi. 51). — Sale. 
 
SIPARA XII.] (351 ) [CHAP. XI. 
 
 ignorant men. (31) my people, who shall assist me 
 against God, if I drive them away ? Will ye not there- 
 fore consider ? (32) 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 ; 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. (33) They answered, Noah, thou 
 hast already disputed with us, and hast multiplied dis- 
 putes with us ; now therefore do thou bring that 'punish- 
 ment upon us wherewith thou hast threatened us, if thou 
 speakest truth. (34) 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. (35) Neither shall 
 my counsel profit you, although I endeavour to counsel 
 you aright, if God shall please to lead you into error. He 
 is your Lord, and unto him shall ye return. (36) Will 
 the Mahhans say, Muhammad hath forged the Qurdn ? 
 Answer, If I have forged it, on me be my guilt ; and let 
 me be clear of that which ye are guilty of. 
 
 || (37) And it was revealed unto Noah, saying, Verily ±i 1" 
 none of thy people shall believe, except he who hath 
 
 (31) See notes on chap. vi. 51. 
 
 (32) See notes on chap. vi. 49. A comparison of these two 
 passages shows with what facility Muhammad placed the account of 
 his own persecutions in the mouths of former prophets. Here Noah 
 utters the very words Muhammad utters ! 
 
 (35) If God shall please to lead you into error. See notes on chap. 
 x. 99, 100. 
 
 (36) The italics of the text seem to me certainly to he misplaced. 
 Rodwell and Palmer have fallen into the same error. The passage 
 is identical in meaning with that of ver. 14 and x. 39. But here 
 these words are put in the mouths of the chiefs of the people of Noah 
 and the reply protesting sincerity is that of Noah himself. Both the 
 preceding and succeeding contexts require this interpretation. 
 
 Understood in this light, the passage is most damaging to the 
 claims of Muhammad for sincerity. 
 
 (37) None . . . shall believe, dx. If this statement reflects the 
 feeling of Muhammad, as I believe it does, the chapter must be re- 
 ferred to that period of Muhammad's career at Makkah when he 
 
CHAP. XI.] ( 352 ) [SIPARA XIL 
 
 already believed ; be not therefore grieved for that which 
 they are doing. (38) But make an ark in our presence, 
 according to the form and dimensions which we have re- 
 vealed unto thee ; and speak not unto me in behalf of 
 those who have acted unjustly, for they are doomed to be 
 drowned. (39) And he built the ark ; and so often as a 
 company of his people passed by him they derided him ; 
 but he said, Though ye scoff at us now, we will scoff at you 
 
 despaired of his people believing on him, probably some time after 
 the ban against the Hashiinites. 
 
 (39) They derided him. " For building a vessel in an inland 
 country, and so far from the sea ; and for that he was turned car- 
 penter, after he had set up for a prophet." — Sale, Baidhdwi. 
 
 (40) Heaven poured forth. " Or, as the original literally signifies, 
 boiled over ; which is consonant to what the Ilabbins say, that the 
 waters of the deluge were boiling hot. 
 
 This oven was, as some say, at Kufa, 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 ; and its exudation was the 
 sign by which Noah knew the flood was coming. 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 (vide D'Herbelot, Bibl. Orient, art. Noah). It is 
 remarkable that Muhammad, in all probability, borrowed this cir- 
 cumstance 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 Kufa (vide Hyde, Be Bel. Vet. Persar., and Lord's Account 
 of the Belig. of the Persees, p. 9). 
 
 " But the word tanniir, which is here translated oven, also signify- 
 ing 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."— Sale, Baidhdwi, Jaldluddin. 
 
 One pair. " 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 (Aben Ezra, Origen, &c), who from 
 the Hebrew expression, seven and seven, and tivo and two, the male and 
 Ids female (Gen. vii. 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 assist- 
 ance), and that, as he laid hold on them, his right hand constantly 
 fell on the male and his left on the female." — Sale, Jaldluddin. 
 
 Except him, d-c. " This was an unbelieving son of Noah, named 
 Canaan or Yam ; though others say he was not the son of Noah, but 
 
sipara xii.] ( 353 ) [CHAP. XI. 
 
 hereafter as ye scoff at us ; (40) and ye shall surely know 
 on whom a punishment shall be inflicted, which shall 
 cover him with shame, and on whom a lasting punishment 
 shall fall. Thus were they employed until our sentence was 
 put in execution and the oven poured forth water. And 
 we said unto Noah, Carry into the ark of every species of 
 animals one pair ; and thy family (except him on whom a 
 previous sentence of destruction hath passed), and those 
 who believe. But there believed not with him except a 
 few. (41) And Noah said, Embark thereon, in the name 
 of God, while it moveth forward and while it standeth 
 
 his grandson by Lis 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. The best commentators 
 add that Noah's wife, named Waila, who was an infidel, was also 
 comprehended in this excepiion, and perished with her son." — Sale, 
 Baidhdwi, Jaldluddin, Zamakhshari. 
 
 Much of this is Muslim invention, a kind of improvement on the 
 Jewish tradition alluded to in the text. The whole passage is a 
 clear contradiction of the Bible, which the Quran professes to attest. 
 
 Those ivho believe. " 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 opin- 
 ion among Muhanimadans of a greater number than eight being 
 saved in the ark seems to have taken its rise." — Sale, Baidkdici. 
 
 See also notes on chap. vii. 6o. 
 
 Except a few, viz., " his other wife, who was a true believer, his 
 three sons, Shem, Ham, and Japhet, and their wives, and seventy - 
 two persons more." 
 
 See note on chap. vii. 65. 
 
 (41) While it standeth still. " 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 pro- 
 nouncing only the words, In the name of God. 
 
 1 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, notwithstanding others have enlarged them extravagantly, 
 as some Christian writers (Origen, Contr. Gels. lib. 4) have also done. 
 They likewise tell us that Noah was two years in building the ark, 
 which was framed of Indian plane-trees ; 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 ; and that 
 the men were separated from the women by the body of Adam, 
 which Noah had taken into the Ark. This last is a tradition of the 
 VOL. II. Z 
 
Chap, xl] ( 354 ) [sipara xii. 
 
 still ; for my Lord is gracious and merciful. (42) And the 
 ark swam with them between waves like mountains ; and 
 Noah called unto his son, who was separated from him, 
 saying, Embark with us, my son, and stay not with the 
 unbelievers. (43) 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. (44) And it was said, earth, 
 swallow up thy waters, and thou, heaven, withhold thy 
 rain. And immediately the water abated, and the decree 
 was fulfilled, and the ark rested on the mountain Al Jiidi ; 
 and it was said, Away with the ungodly people ! 
 
 Eastern Christians (Jacob. Edesseuus, apud Barcepham cle Parad., 
 part 1. chap. 14. Vide etiam Eliezer, pirke chap. 23), some of 
 whom pretended that the matrimonial duty was superseded and sus- 
 pended during the time Noah and his family were in the ark 
 (Anibros, Be Noa et Area, chap. 21), though Ham has been accused 
 of not observing coniinency on that occasion, his wife, it seems, 
 bringing forth Canaan in the very ark (vide Heidegger, Hist. 
 Patriarchar., vol. i. p. 409V' — Sale, Baidhdwi, Yahya. 
 
 (A m z) Noah called unto his son. See note above on ver. 40. 
 
 (44) Al Judi. " This mountain is one of those which divide 
 Armenia on the south from Mesopotamia and that part of Assyria 
 which is inhabited by the Kurds, from whom the mountains took 
 the name of Kardu, or Gardu, by the Greeks turned into Gordyau', 
 and other names (see Bochart, Phaleg., 1. i. c. 3). Mount al Iudi 
 (which Dame seems to be a corruption, though it be constantly so 
 written by the Arabs, for Jordi or Giordi) is also called Thamanin, 
 probably from a town at the foot of it (D'Herbelot, Bibl. Orient., pp. 
 404, 676), so named from the number of persons saved in the ark, 
 the word thamanin signifying eighty, and overlooks the country of 
 Diyar Rabiah, near the cities of Mausal, Furda, and Jazirat Ibn 
 Omar, which last place one affirms to be but four miles from the 
 place of the ark, and says that a Muhammadan temple was built 
 there with the remains of that vessel by the Khalifah Omar Ibn 
 Abdulaziz, whom he by mistake calls Omar Ibn al Khattab. 
 
 " 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 (Berosus, apud Joseph. Antiq., 1. xiv. p. 
 135); the Chaldee paraphrasts consent to their opinion (Onkelos et 
 Jonathan in Gen. viii. 4), which obtained very much formerly, espe- 
 cially among the Eastern Christians. To confirm it. we are told that 
 the remainders of the ark were to be seen on the Gordya;an moun- 
 
sipara xn.] ( 355 ) [CHAP. XI. 
 
 || (45) And Noah called upon his Lokd, and said, Lord, Ruba. 
 verily my son is of my family, and thy promise is true, 
 for thou art the most just of those who exercise judgment. 
 (46) God answered, Noah, verily he is not of thy family ; 
 this intercession of thine for him is not a righteous work. 
 Ask not of me therefore that wherein thou hast no know- 
 ledge ; I admonish thee that thou become not one of the 
 ignorant. (47) Noah said, 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 for- 
 
 tains. Berosus and Abydenus both declare there was such a report 
 in their time, 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 Epi- 
 phanius, if we may believe him (Epiph., Hares., 18) ; and we are 
 told the Emperor Heraclius went from the town of Thamanin up to 
 the mountain al Jiidi, and saw the place of the ark (Elmacin, 1. i. 
 c. i). There was also formerly a famous monastery, called the 
 Monastery of the Ark, upon some of these mountains, where the Nes- 
 torians 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 congrega- 
 tion in it. 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." — Sale. 
 
 (45) Thy promise is true. " Noah here challenges God's promise 
 that he would save his family." — Sale. 
 
 (46) He is not of thy family. " Being cut off on account of his 
 infidelity." — Sale. 
 
 The Tafslr-i- liaufi expresses the opinion of some that Noah did not 
 know his son was an infidel, and that had he known it, he would not 
 have interceded for him. 
 
 This is quite in accordance with the intercession claimed for the 
 prophets ; they may intercede for their true followers only. Their 
 interces.-ion is of no avail to save the unbelieving, as illustrated 
 by the case mentioned in the text. 
 
 This whole story is contrary to the teaching of the Bible. 
 
 A righteous loork. " According to a different reading, this passage 
 may be rendered, for he hath acted unrighteously." — Sale. The read- 
 ing of the text is certainly correct, as is evident from the succeeding 
 context. 
 
CHAP. XI.] ( 356 ) [SIPARA XII. 
 
 give me and be merciful unto me, I shall be one of those 
 who perish. (48) It was said unto him, Noah, come 
 down from the ark, with peace from us, and blessings upon 
 thee, and upon a part of those who are with thee ; but as 
 for a part of them, we will suffer them to enjoy the provi- 
 sion of this world, and afterwards shall a grievous punish- 
 ment from us be inflicted on them in the life to come. 
 (49) 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. 
 K "§"• 11,(50) And unto the tribe of Ad we sent their brother Hiid. 
 
 He said, my people, worship God ; ye have no God be- 
 sides him ; ye only imagine falsehood in setting up idols 
 and intercessors of your own making. (51) 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 ? (52) my 
 people, ask pardon of your Lokd, and be turned unto him ; 
 
 (47) Unless tlwu forgive me. This is another passage proving that 
 the prophets are not sinless, as is claimed by Muslims. 
 
 (48) Come down from the ark. " The Muhammadans say that 
 Noah went into the ark on the tenth of Bajab, and came out of it 
 the tenth of al Muharram, which therefore became a fast. So that 
 the whole time of Noah's being in the ark according to them was 
 six months." — Sale, Baidhdwi. 
 
 A part . . . with thee, i.e., those who continued in the faith of 
 Noah. 
 
 A part of them. " That is, such of his posterity as should depart 
 from the true faith and fall into idolatry." — Sale. This is hardly 
 satisfactory. Those with Noah are here divided into two parts — one 
 of which is to receive a blessing, the other a curse. The allusion is no 
 doubt to Canaan. See Gen. ix. 20-25. 
 
 (49) A secret history. Of this passage Arnold (Islam and Chris- 
 tianity, p. 331) says : " The Koran, in describing the Flood, professes 
 to reveal an unheard-of secret." But the purport of the passage is 
 that this secret has been revealed to Muhammad and his people, the 
 Arabs. As yet Muhammad regards himself as the Apostle of God 
 to the Arabs, as Moses had been to the Egyptians. The idea of a 
 universal Islam had not yet been conceived. 
 
 (50) See notes on chap. vii. 66. 
 
SIPARA XII.] ( 357 ) [CHAP. XI. 
 
 he will send the heaven to pour forth rain plentifully upon 
 you, and he will increase your strength by giving unto you 
 farther strength ; therefore turn not aside to commit evil. 
 (53) They answered, 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. (54) We 
 say no other than that some of our gods have afflicted 
 thee with evil. He replied, Verily I call God to witness, 
 and do ye also bear witness that I am clear of that which 
 ye associate with God besides him. (55) Do ye all there- 
 fore join to devise a plot against me, and tarry not; (5G) 
 for I put my confidence in God, my Lord and your Lord. 
 There is no beast but he holdeth it by its forelock ; verily 
 my Lord proceedeth in the right way. (57) 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. (58) And when our 
 senteuce came to be put in execution, we delivered Hud 
 and those who had believed with him through our mercy ; 
 and we delivered them from a grievous puuishment. (59) 
 
 (52) He will send the heaven, dec. " For the Adites were grievously 
 distressed by a drouth, for three years." — Sale. See chap. vii. 71, 
 and note there. 
 
 (53) The Adites present the same objections to their prophet that 
 the Quraish offered to Muhammad, and the answers of Hud are ver- 
 batim the answers of Muhammad. This remark applies to the whole 
 catalogue of prophets and peoples given in the Quran. It is hard to 
 believe that Muhammad was unconscious of manipulation here. 
 
 (54) With evil. " Or madness having deprived thee of thy reason, 
 for the indignities thou hast offered them." — Sale. 
 
 (55) Do ye . . . devise a -plot. Taking this language with that in ver. 
 57, My Lord shall substitute another nation in your stead, as expressive 
 of Muhammad's own saying to the Quraish (see note on ver. 53), it 
 would be a fair inference to fix the date of this revelation at the 
 period when Muhammad began to court the favour of the inhabi- 
 tants of Madina, i.e., about one year previous to the Hijra. 
 
 (56) By its forelock. " That is, he exerciseth an absolute power 
 over it, a creature held in this manner being supposed to be re- 
 duced to the lowest subjection." — Sale. 
 
 (58) r llwse who believed. Baidhawi says, '• they were in number 
 four thousand." — Sale. 
 
CHAP. XI.] ( 358 ) [SIPARA XII. 
 
 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. 
 (60) 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 Lokd ? Was 
 it not said, Away with Ad, the people of Hiid ? 
 11 %' I' (6-0 And unto the tribe of Thamud ive sent their 
 brother Salih. He said unto them, 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 Loud is near and ready to 
 answer. (62) They answered, Salih, thou wast a person 
 on whom we placed our hopes before this. 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. (63) 
 Salih said, 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. (64) And he said, 
 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. (65) Yet they killed her; and Salih said, Enjoy 
 yourselves in your dwellings for three days, after which ye 
 shall be destroyed. This is an infallible prediction. (6Q) 
 And when our decree came to be executed, we delivered 
 Salih and those who believed with him, through our 
 
 (61) Tliam&d. See note on chap. vii. 14. 
 
 (62) On whom we placed our hopes. " Designing to have made thee 
 our prince, hecause 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." — Sale, Baidhawi. 
 
 ((i5) Three days, viz., " Wednesday, Thursday, and Friday." — Sale, 
 see also note ou chap. vii. 79. 
 
sipara xil] ( 359 ) [CHAP. XI. 
 
 mercy, from the disgrace of that day ; for thy Lord is 
 the strong, the mighty God. (67) 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, (68) as though they had never dwelt 
 therein. Did not Thamud disbelieve in their Lord ? Was 
 not Thamud cast far away ? 
 
 || (69) Our messengers also came formerly unto Abraham 1^ T" 
 with good tidings : they said, Peace be upoii thee. And he 
 answered, And on you be peace ! And he tarried not, but 
 brought a roasted calf. (70) And when he saw that their 
 hands did not touch the meat, he misliked them, and 
 entertained a fear of them. But they said, Fear not ; for 
 we are sent unto the people of Lot. (71) And his wife 
 Sarah was standing by, and she laughed ; and we promised 
 her Isaac, and after Isaac, Jacob. (72) She said, Alas ! 
 
 (69) Our messengers. " 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, agreeable to Scripture, say 
 they were but three, viz., Gabriel, Michael, and Israfil." — Sale, 
 Jaldluddin. See Gen. xviii. 
 
 (70) When he saw that their hands, &c. Their refusal to eat was 
 regarded by Abraham as a declaration of want of friendship, custom 
 requiring guests to eat in token of friendship. — Tafslr-i-Raufi. 
 
 Entertained a fear, &c. "Apprehending that they had some ill 
 design against him because they would not eat with him." — Sale. 
 
 Fear not. "Being angels, whose nature needs not the support of 
 food." This passage is a direct contradiction of Gen. xviii. 8. The 
 Rabbins say the angels pretended to eat. See Rodivell in loco. 
 
 (71) And she laughed. " The commentators are so little acquainted 
 with Scripture, that, not knowing the true occasion of Sarah's 
 laughter, they strain their inventions to give some reason for it. 
 One says that she laughed at the angels discovering themselves, and 
 ridding Abraham aud 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." — 
 Sale, Baidhdwi, Jaldluddin, &c. 
 
 Isaac and Jacob. The references to this promised child are fre- 
 quently connected with Jacob in such a way as to leave the im- 
 pression that in Muhammad's mind Isaac and Jacob were brothers, 
 
CHAP. XI.] ( 360 ) [SIPARA XII. 
 
 shall I bear a son, who am old ; this my husband also 
 being advanced in years ? Verily this would be a wonder- 
 ful thing. (73) 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 : 
 for he is praiseworthy, and to be glorified. (74) 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; for Abra- 
 ham was a pitiful, compassionate, and devout person. (75) 
 The angels said unto him, Abraham, abstain from this ; 
 for now is the command of thy Loed come to put their 
 sentence in execution, and an inevitable punishment is 
 ready to fall upon them. (76) And when our messengers 
 came unto Lot, he was troubled for them, and his arm was 
 straightened concerning them ; and he said, This is a 
 grievous day. (77) And his people came unto him, rush- 
 
 born of Sarah. See chaps, xix. 50, and xxi. 72. Ishmael is nowhere 
 mentioned as the child of promise. Every reference to him in the 
 Quran speaks of him as simply a prophet. The explanation doubt- 
 less is that these references, occurring in Makkan or very early 
 Madina Suras, the spirit of inspiration derived its knowledge mostly 
 from Jewish tradition. The Jews had not yet been rejected. The 
 Arabs were not yet regarded as the chosen people of God. 
 
 (72) Advanced in years. " Al Baidhawi writes that Sarah was 
 then ninety or ninety-nine years old, and Abraham a hundred and 
 twenty." — Sale. 
 
 (73) The house. " Or the stock whence all the prophets were to 
 proceed for the future. Or the expression may perhaps refer to 
 Abraham and Ishmael's building the Kaabah, which is often called 
 by way of excellence the house." — Sale. 
 
 (74) He disputed with us. "That is, he interceded with us for 
 them. Jalaluddin, 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." — Sale. 
 
 Cf. Gen. xviii. 23-33. 
 
 (76) He was troubled for them. " Because they appeared in the 
 shape of beautiful young men, which must needs tempt those of 
 Sodom to abuse them. He knew himself unable to protect them 
 against the insults of his townsmen." — Sale, Jalaluddin, Baidhawi. 
 
SIPARA XII.] ( 361 ) [CHAP. XI. 
 
 ing upon him, and they had formerly been guilty of 
 wickedness. Lot said unto them, 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 ? (78) They 
 answered, Thou knowest that we have no need of thy 
 daughters ; and thou well knowest what we would have. 
 (79) He said, If I had strength sufficient to oppose you, or 
 I could have recourse unto a powerful support, / would 
 certainly do it. (80) The angels said, Lot, verily we are 
 the messengers of thy Lord ; they shall by no means come 
 in unto thee. 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, 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? (81) And when our command came, we 
 turned those cities upside down, and we rained upon them 
 
 (80) They si tall by no means come in unto thee. " Al Baidhawi 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 lace 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." — Sale. 
 
 As for thy wife. " This seems to be the true sense of the passage ; 
 but according to a different reading of the vowel, some interpret it, 
 A'xcept thy wife; the meaning being that Lot is here commanded to 
 take his family with him except his wife. Wherefore the. commen- 
 tators 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 im- 
 mediately struck down and killed by one of the stones mentioned 
 a little lower. A punishment she justly merited for her infidelity 
 and disobedience to her husband." — Sale. 
 
 For the name of Lot's wife, see note on lxvi. 10. See also note on 
 chap. vii. 84. 
 
 (81) We turned those cities upside down. " 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." — Sale, Jaldluddin, Baidhawi. 
 
CHAP. XI.] ( 362 ) [SIPARA XII. 
 
 stones of baked clay, one following another, (82) and being 
 marked from thy Lord ; and they are not far distant from 
 those who act unjustly. 
 nisf. || (83) And unto Madian we sent their brother Shuaib : 
 
 ]_{ &. he said, my 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 ; but I fear for you the 
 punishment of the day which will encompass the ungodly. 
 (84) 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. (85) 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. 
 (86) I am no guardian over you. (87) They answered, 
 Shuaib, 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? Thou only, it 
 
 Stones of baked clay. Some commentators say these bricks were 
 burned in hell. — Sale. 
 
 (82) Being marked. "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. The army of Abraha al Ashram was also destroyed by the 
 same kind of stones." — Sale, Jaldhtddin, Baidhdwi. 
 
 Wlio act unjustly. " This is a kind of threat to other wicked per- 
 sons, and particularly to the infidels of Makkah, who deserved and 
 might justly apprehend the same punishment." — Sale. 
 
 The story of the destruction of Sodom as here given is another 
 instance in which the Quran contradicts the Bible while professing 
 to attest its truth. 
 
 (83) Madian. See note on chap. vii. 86. 
 
 A happy condition. "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." — 
 Sale. 
 
 (86) These are the very words used by Muhammad to the Quraish. 
 See chap. x. 108. 
 
 (87) That we should not do what we please, &c. "For this liberty, 
 they imagined, was taken from them by his prohibition of false 
 weights and measures, or to diminish or adulterate their coin." — 
 Hale, Baidhdwi. 
 
SIPARA XII.] ( 363 ) [CHAP. XI. 
 
 seems, art the wise person, and fit to direct. (88) He said, 
 my people, tell me : if I have received an evident de- 
 claration 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. (89) 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 
 Salih : neither was the people of Lot far distant from you. 
 (90) Ask pardon, therefore, of your Lord ; and be turned 
 unto him : for my Lord is merciful and loving. (91) 
 They answered, Shuaib, we understand not much of 
 what thou sayest, and we see thee to be a man of no 
 power among us : if it had not been for the sake of thy 
 family, we had surely stoned thee, neither couldst thou 
 have prevailed against us. (92) SJntaib said, 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. (93) my 
 people, do ye work according to your condition ; I will 
 
 (89) Far distant from you.. ""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." — Sale. 
 
 (91) A man of no power. " The Arabic word dlxmf, weak, signify- 
 ing also, in the Himyaritic dialect, blind, some suppose that Shuaib 
 was so, and that the Midianites objected that to him, as a defect 
 which disqualified him for the prophetic office." — Sale. 
 
 Thy family, i.e., "For the respect we bear to thy family and rela- 
 tions, 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 tran slated family, signifies any number from three 
 to seven or ten, but not more." — Sale, Baidhdivi, Jaldluddin. 
 
 Muhammad here again puts the words of the Quraish into the 
 mouths of the Midianites. He was under the protection of the 
 Hashimites, or of the household of Abu Talib. The revelation must 
 have been announced before the ban against the Hashimites. 
 
 (93) Compare with chap. vi. 135, to see how Muhammad's replies 
 to the Quraish are put into the mouths of other prophets. See note 
 on ver. 53 above. 
 
CHAP. XI.] ( 364 ) [SIPARA XII. 
 
 surely work according to my duty. And ye shall certainly 
 know on whom will be inflicted a punishment which 
 shall cover him with shame, and who is a liar. (94) 
 Wait, therefore, the event ; for I also will wait it with you. 
 (95) Wherefore, when our decree came to he executed, we 
 delivered Shuaib 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, (96) 
 as though they had never dwelt therein. Was not Madian 
 removed/row off the earth, as Thamud had been removed ? 
 J{, |- || (97) And we formerly sent Moses with our signs and 
 
 manifest power unto Pharaoh and his princes ; (98) but 
 they followed the command of Pharaoh, although the 
 command of Pharaoh did not direct them aright. (99) 
 Pharaoh shall precede his on the day of resurrection, and 
 he shall lead them into hcll-fixe ; an unhappy way shall it 
 be which they shall be led. (100) They were followed in 
 this life by a curse, and on the day of resurrection miser- 
 able shall be the gift which shall be given them. (101) 
 This is a jiart of the histories of the cities, which we 
 rehearse unto thee. Of them there are some standing, and 
 others which arc utterly demolished. (102) 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. (103) And 
 thus was the punishment of my Lord inflicted, when 
 he punished the cities which were unjust; for his punish- 
 ment is grievous and severe. (101) Verily herein is a 
 sign unto him who feareth the punishment of the last 
 
 (97) Pharaoh and his 'princes. See notes ou chap. vii. 104-136. 
 
 (99) Compare with chap. x. 90. 
 
 (101) Utterly demolished. " Literally, mown down; the sentence 
 presenting the different images of corn standing and cut down, 
 which is also often used bv the sacred writers." — Sale. 
 
SIPARA XII.] ( 365 ) [CHAP. XL 
 
 day : that shall he a day, whereon all men shall be 
 assembled, and that shall he a day whereon witness shall 
 be borne ; (105) we defer it not, but to a determined time. 
 (106) When that day shall come, no soul shall speak to 
 excuse itself or to intercede for another but by the permis- 
 sion of God. Of them, one shall he miserable and another 
 shall he happy. (107) And they who shall be miserable 
 shall be thrown into hell-five', (108) there shall they wail 
 and bemoan themselves : they shall remain therein so long 
 as the heavens and the earth shall endure, except what 
 thy Lokd shall please to remit of their sentence ; for thy 
 Lord effecteth that which he pleaseth. (109) But they 
 who shall be happy shall he 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. (110) 
 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. 
 
 T) 10 
 
 || (111) We formerly gave unto Moses the book of the it, 10' 
 law, and disputes arose among his people concerning it : 
 and unless a previous decree had proceeded from thy 
 
 (10S) Wail and bemoan. " 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." — Sale. 
 
 So long as the heavens and the earth shall endure. " 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 compari- 
 son, which needs 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." — Sale, Baidhdwi. 
 
 Except what thy Lord shall please to remit. See Prelim. Disc, pp. 
 149, 150. 
 
 (110) We will surely give them their full portion. The logical 
 inference from all that is taught in this chapter, and especially in 
 the examples given, is that the Quraish would reject Muhammad, 
 and be ignominiously destroyed. This verse sets the seal to this 
 threat. Muslims are, however, obliged to admit that, with a few 
 exceptions, the ''people of Muhammad" are reckoned true believers. 
 
CHAI\ XI.] ( 366 ) [SIPARA XII. 
 
 Lokd 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 Quran. (112) 
 But unto every one of them will thy Lord render the 
 reward of their works ; for he well knoweth that which 
 they do. (113) 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. (114) 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. (115) Pray regularly morning and evening; 
 and in the former part of the night, for good works drive 
 away evil. This is an admonition unto those who con- 
 sider: (116) wherefore persevere with patience; for God 
 suffereth not the reward of the righteous to perish. (117) 
 Were such of the generations before you endued with 
 understanding and virtue who forbade the acting cor- 
 ruptly 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, and were 
 
 (111) Thy people are . . . in doubt, dt. This verse "disproves the 
 miracle of the Quran. A miracle requires to be so convincing that 
 none who see it can doubt that it is a miracle. Christ did miracles ; 
 the fact of them was not doubted by those who saw them done, 
 though the unbelievers and jealous said Satan was the doer of them. 
 If the doubts here referred to are regarding the meaning of the 
 Koran, then it is not an easy, light-giving book, as it is said to be." 
 — Brincfovan's " Notes on Islam." 
 
 (115) Morning and evening. "Literally in the extremities of the 
 day.'"' — Sale. 
 
 "The former fart of the night. "That is, after sunset and before 
 supper, when the Muhammadans say their fourth prayer, called by 
 them Haldt col maglirab, or the evening prayer." — Sile, Baidhdwi. 
 
 (117) Which they enjoyed. "Making it their sole business to please 
 their luxurious desires and appetites, and placing their whole feli- 
 city therein." — Scde. 
 
 Were wicked doers. " Al Baidhdwi 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." — Sale. 
 
SIPARA XII.] ( 3^7 ) [CHAP. XI. 
 
 wicked doers: (118) and thy Lord was not of such a dispo- 
 sition as to destroy the cities unjustly, while their inha- 
 bitants behaved themselves uprightly. (119) And if thy 
 Lord pleased, he would have made all men of one reli- 
 gion ; 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 alto- 
 gether with genii and men. (120) The whole which ice 
 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. (121) Say unto 
 those who believe not, Act ye according to your condi- 
 tion; we surely will act according to our duty : (122) and 
 wait the issue; for we certainly wait it also. (123) Unto 
 God is known that which is secret in heaven and earth ; 
 and unto him shall the whole matter be referred. There- 
 fore worship him and put thy trust in him ; for thy Lord 
 is not regardless of that which ye do. 
 
 (118) Unjustly. "Or, as Baidhawi explains it, for their idolatry 
 only, when they observed justice in other respects." — Hale. The 
 meaning, however, is that God never destroys a people without a good 
 reason — and such a good reason is idolatry, as is evident from all the 
 examples given in this chapter. 
 
 (119) I will fill hell, dec. See notes on chap. vii. 179-183. 
 (l*!l) See above on ver. 93. 
 
 (123) Thy Lord is not regardless of that which ye do. Muhammad 
 attributed his grey hairs to this chapter and its sisters. See Muir's 
 Life of Mahomet, vol. iv. p. 255. 
 
( 368 ) 
 
 CHAPTEE XII. 
 
 ENTITLED STJEAT AL YUSUF (JOSEPH). 
 Revealed at Makkah. 
 
 INTRODUCTION. 
 
 This chapter purports to give an inspired account of the life of the 
 patriarch Joseph. It differs from every other chapter of the Quran, 
 in that it deals with only one subject. Baidhdwi, says Sale, tells us 
 that it was occasioned in the following manner : — 
 
 " The Quraish, thinking to puzzle Muhammad, at the instigation 
 and by the direction of certain Jewish Rubbins, 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 circum- 
 stances ; " whereupon he pretended to have received this chapter 
 from heaven. 
 
 Jalaluddin-us-Syuti, in his Itqdn, says this chapter was given by 
 Muhammad to those Madinese converted at Makkah before the 
 Hijra. Weil conjectures that it was especially prepared with re- 
 ference to the Hijra. This conjecture has, however, but little in 
 its favour. Certain it is that the chapter belongs to Makkah. Much 
 intercourse with the Jews at Madina would have improved the 
 general historical character of the record. 
 
 The story related here bears every mark of having been received 
 at second hand from persons themselves ignorant of the history of 
 Joseph, except as recounted from hearsay among ignorant people. 
 Muhammad's informants had probably learned the story from 
 popular Jewish tradition, which seems to have been garbled and 
 improved upon by the Prophet himself. Certainly no part of the 
 Quran more clearly reveals the hand of the forger. The whole 
 chapter is a miserable travesty of the Mosaic account of Joseph. In 
 almost every instance the facts of the original story are misrepre- 
 sented, misplaced, and garbled, while the additions are often wanting 
 
INTROD.] 
 
 ( 369 ) 
 
 [CHAP. XII. 
 
 the poor authority of the Rabbins. Nevertheless, this story is not 
 only related as coming from God, but also as attesting the Divine 
 character of the Quran. It is significant that this chapter was re- 
 jected by the Ajaredites and Maimunians as apocryphal and spurious. 
 
 Probable Date of the Revelations. 
 
 There are those (as Jalaluddin-us-Sayuti) who would assign vers. 
 1-3 to Madina, but the generally received opinion, as stated above, 
 is that the whole chapter belongs to Makkali. The spirit shown in 
 vers. 105, no, towards the unbelieving Quraish, along with the 
 general character of the chapter, based as it is upon information 
 drawn from Jewish sources, point to the years immediately preced- 
 ing the Hijra as the period to which it belongs. Muir, in his 
 Chronological List of Suras, places it just before chap. xi. See Life 
 of Mahomet, vol. ii. Appendix. 
 
 Principal Subjects. 
 
 The Prophet acquainted by inspiration with the history of 
 
 Joseph . ....... 
 
 Joseph tells his father of his vision of the stars 
 
 Jacob warns Joseph against the jealousy of his brethren 
 
 Jacob understands the dream to signify Joseph's future pro 
 
 phetic character ....... 
 
 Joseph's story a sign of God's providence 
 
 Joseph's brethren are jealous of him and of Benjamin . 
 
 They counsel together to kill or to expatriate him 
 
 One of them advises their putting him into a well 
 
 They beg their father to send Joseph with them . 
 
 Jacob hesitates through fear that Joseph may be devoured 
 
 by a wolf 
 
 Joseph's brethren, receiving their father's consent, take him 
 
 with them and put him in a well .... 
 God sends a revelation to Joseph in the well 
 The brethren bring to Jacob the report that Joseph had been 
 
 devoured by a wolf 
 
 Jacob does not believe the story of his sons . 
 
 Certain travellers finding Joseph carry him into bondage 
 
 An Egyptian purchases Joseph and proposes to adopt him 
 
 God bestows on him wisdom and knowledge 
 
 The Egyptian's wife endeavours to seduce Joseph 
 
 By God's grace he was preserved from her enticements 
 
 She accuses Joseph of au attempt to dishonour her 
 
 VOL. II. 2 A 
 
 4 
 5 
 
 6 
 
 7 
 8 
 
 9 
 
 10 
 
 11, 12 
 
 14,15 
 15 
 
 16, 17 
 18 
 
 19,20 
 21 
 22 
 
 23 
 24 
 25 
 
CHAP. XII.] 
 
 ( 370 ) 
 
 [INTROD. 
 
 The rent in his garment testifies Joseph's innocence 
 Potipher believes Joseph and condemns his wife . 
 The sin of Potipher's wife becomes known in the city 
 The wives of other noblemen, seeing Joseph's beauty, call 
 
 him an angel 
 
 Potipher's wife declares her purpose to imprison Joseph un 
 
 less he yield to her solicitations .... 
 Joseph seeks protection from God .... 
 
 God hears his prayer and turns aside their snares . 
 Joseph imprisoned notwithstanding his innocence 
 He undertakes to interpret the dreams of two of the king' 
 
 servants who were also imprisoned with him 
 Joseph preaches the Divine unity to his fellow-prisoners 
 He interprets the dreams of the two servants 
 Joseph asks to be remembered to the king, but is forgotten 
 The dreams of the king of Egypt . .... 
 The king's interpreters fail to interpret the king's dream 
 Joseph remembers and interprets the king's dream 
 The king calls Joseph out of prison .... 
 The women of the palace acknowledge their sin in endeavour 
 
 ing to entice Joseph to unlawful love 
 Joseph vindicated, yet professes his proneness to sin 
 The king restores Joseph ..... 
 Joseph made king's treasurer at his own request . 
 His brethren come to him, but do not recognise him 
 Joseph requires his brethren to bring to him their brother 
 
 Benjamin 
 
 Their money returned in their sacks to induce their return 
 
 Jacob reluctantly permits Benjamin to go to Egypt with h 
 
 brethren ........ 
 
 Jacob counsels their entering the city by several gates 
 This counsel of no avail against God's decree 
 Joseph, receiving Benjamin, makes himself known to him 
 He, by guile, brings his brethren under charge of theft 
 He insists on retaining Benjamin instead of a substitute 
 After consultation, Benjamin's brethren all return to Jacob 
 
 but one 
 
 Jacob refuses to credit their story, yet puts his trust in God 
 
 Jacob grieves for Joseph, and yet tells of his hope 
 
 Jacob sends his sons to inquire after Joseph. 
 
 Joseph makes himself known to his brethren 
 
 He pardons his brethren and sends his inner garment to hi 
 
 father to restore his sight 
 
 Jacob foretells the finding of Joseph, and receives his sight 
 
 VERSES 
 
 26, 27 
 
 28,29 
 
 SO 
 
 31 
 
 32 
 
 33 
 34 
 35 
 
 36,37 
 
 38,40 
 
 4i 
 
 42 
 
 43 
 
 44 
 
 45-49 
 
 5o 
 
 5i 
 52,53 
 
 54 
 55-57 
 
 58 
 
 59-61 
 62 
 
 63-66 
 67 
 68 
 69 
 
 70-76 
 
 77,79 
 
 80-82 
 
 83 
 84-86 
 
 87 
 88-90 
 
 91-93 
 94-97 
 
INTROD.] (371 ) [CHAP. XII. 
 
 VERSES 
 
 He asks pardon for his wicked sons . . . . . 98, 99 
 
 Joseph receives his parents unto him in Egypt . . . 100 
 
 Jacob and his sons and wife all do obeisance to Joseph . 101 
 Joseph praises God for his mercies and professes the 
 
 Muslim faith 102 
 
 The infidels will not believe the signs of the Quran . . 103-107 
 The Makkan idolaters invited to the true faith . . . 108 
 God's apostles in all ages have been but men . . . 109 
 Unbelievers invariably punished for rejecting the messen- 
 gers of God 109,110 
 
 The Quran no forgery, but a confirmation of the writings 
 
 of former prophets ..... . in 
 
 IN THE NAME OF THE MOST MERCIFUL GOD. 
 
 || (1) A. L. E. (2) These are the signs of the perspicuous 11 "13 
 book, which we have sent down in the Arabic tongue, 
 that, peradventure, ye might understand. (3) We relate 
 unto thee a most excellent history, by revealing unto thee 
 this Quran, whereas thou wast before one of the negligent. 
 
 (1) A. L. R. See Prelim. Disc, pp. 100-102. 
 
 (2) Arabic tongue. The Tafsir-i-Rauft informs us that the reason 
 why the Quran was revealed in Arabic was because the Arabs would 
 not have understood its meaning had it been revealed in any other. 
 This is certainly a very natural reason. One would think that for 
 a similar reason a translation of the Quran might be used by nations 
 not understanding Arabic, and that Muslims would not object to the 
 translations of the former Scriptures. 
 
 (3) A most excellent history. "One of the best methods of con- 
 vincing a Moslem of the inferiority of the Koran to the Bible would 
 be to read the story of Joseph to him out of each book. In the 
 Koran a beautiful and touching tale is mangled and spoiled." — 
 Brinckman's "Notes on Islam" p. 112. 
 
 This Quran. "Or this particular chapter; for the word Quran, 
 as has been elsewhere observed (Prelim. Disc, p. 96), probably sig- 
 nifying no more than a 'reading 5 or ' lecture,' is often used to denote, 
 not only the whole volume, but any distinct chapter or section of 
 it."— Sale. 
 
 It is better to understand the word here to be applied to the whole 
 sum of revelation enunciated by Muhammad. The idea seems to be 
 that Muhammad would not have known this "excellent history" but 
 for the Quran, which contained it. 
 
 Thoxi, wast before . . . negligent, i.e., "so far from being acquainted 
 with the story, that it never so much as entered into thy thoughts : 
 
CHAP. XII.] ( 372 ) [SIPARA XII. 
 
 (4) When Joseph said unto his father, my father, verily 
 I saw in my dream eleven stars, and the sun and the 
 moon ; I saw them make obeisance unto me : (5) Jacob 
 said, my child, tell not thy vision to thy brethren, lest 
 they devise some plot against thee; for the devil is a pro- 
 fessed enemy unto man ; (6) and thus, according to thy 
 dream, shall thy Loud choose thee, and teach thee the in- 
 terpretation of dark sayings, and he shall accomplish his 
 favour 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. (7) Surely 
 in the history of Joseph and his brethren there are signs of 
 God's providence to the inquisitive ; (8) when they said to 
 
 a certain argument, says al Baidhawi, that it must have beeu revealed 
 to him from heaven." — Sale. 
 
 Arnold says, " The ' Sura of Joseph,' composed by Mohammed in 
 Mecca before his flight, is given as a direct and immediate revela- 
 tion from heaven, and appealed to as a proof of his divine mission, 
 though it contains incontrovertible proof of having been partially 
 borrowed from the Bible, and still more largely from Rabbinical 
 tradition. Here was no delusion, no Satanic inspiration, which 
 could have been mistaken for Divine revelation, but a wilful fraud 
 and a palpable deception." — Islam and Christianity, p. 75. 
 
 (4) His father, "who was Jacob, the son of Isaac, and the son of 
 Abraham." — Sale, Baidhawi. 
 
 Eleven stars. "The commentators give us the names of these 
 stars (which I think it needless to trouble the reader with), as 
 Muhammad repeated them, at the request of a Jew, who thought 
 to entrap him by the question." — Sale, Baidhawi, Jalaluddin, &c. 
 
 (5) Tell not thy vision. A contradiction of the Bible. Comp. 
 Gen. xxx vii. 5, 10. 
 
 Some plot. " For they say, Jacob, judging that Joseph's dream 
 portended his advancement above the lest of the family, justly 
 apprehended his brethren's envy might tempt them to do him some 
 mischief." — Sale. 
 
 This also contradicts the Bible story, which nowhere intimates that 
 Jacob suspected any evil design against Joseph. 
 
 (6) Interpretation of dark sayings. "That is, of dreams; or, as 
 others suppose, of the profound passages of Scripture, and all diffi- 
 culties respecting either religion or justice." — Sale, Tafsir-i-Raiiji. 
 
 This is also contrary to the Bible account. 
 
 (7) The inquisitive. Rodwell translates this " Inquirers," which 
 corresponds with the Urdu translations. The persons referred 10 
 were certain Quraish, who, at the suggestion of the Jews, had asked 
 
sipara xii.] ( 373 ) [CHAP. XII. 
 
 one anotlier, Joseph and his brother are dearer to our 
 father than we, who are the greater number : our father 
 certainly maketh a wrong judgment. (9) Wliereforc 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 ; and ye shall afterwards be people of integrity. (10) 
 One of them 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. (11) They said unto Jacob, 
 father, why dost thou not intrust Joseph with us, since 
 we are sincere well-wishers unto him ? (12) Send him 
 with us to-morrow into the field, that he may divert him- 
 self and sport, and we will be his guardians. 
 
 || (13) Jacob answered, It grieveth me that ye take Sin - S - 
 him away ; and I fear lest the wolf devour him while J£ 2 
 ye are negligent of him. (14) They said, Surely if the 
 wolf devour him, when there are so many of us, we shall 
 
 Muhammad how Jacob's family happened to go into Egypt, and 
 that he would relate to them the story of Joseph, whereupon this 
 chapter was revealed. 
 
 (8) His brother, Benjamin. 
 
 (9) Cleared towards you, i.e., " He will settle his love wholly upou 
 you, and ye will have no rival in his favour." — Sale. 
 
 (10) One of them. " This person, as some say, was Judah, the most 
 prudent and noble-minded of them all ; or, according to others, 
 Reuben, whom the Muhammadan writers call Rubli. 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 ; and that afterwards Judah, 
 in Reuben's absence, persuaded them not to let him die in a pit, but 
 to sell him to the Ishmaelites (Gen. xxxvii. 21, 22, 26, 27)." — Sale. 
 
 Note that all this is here represented as having taken place before 
 Joseph was sent to them in the wilderness. 
 
 (12) And sport. " Some copies read, in the first person plural, 
 that we may divert ourselves. &c." — Sale. 
 
 The Bible tells us that Jacob sent Joseph of his own accord, and 
 that he sent him, not with his brothers, but to search for them in 
 Shechem, and to bring him news of his sons and the flock. The 
 whole passage, here, presumes Joseph to have been but a mere child. 
 
 (13) I fear lest the ivolf devour him. "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 these creatures." — Sale, Baidhdwi, 
 Jaldluddin, Zamakhsharl. 
 
CHAP. XII. ] ( 374 ) [SIPARA XII. 
 
 be weak indeed. (15) And when they had carried him 
 with them, and agreed to set him at the bottom of the 
 well, they executed their design : and we sent a revelation 
 unto him, saying, Thou shalt hereafter declare this their 
 action unto them ; and they shall not perceive thee to he 
 Joseph. (16) And they came to their father at even, 
 weeping, (17) and said, Father, we went and ran races 
 with one another, and we left Joseph with our baggage, 
 and the wolf hath devoured him ; but thou wilt not 
 believe us although we speak the truth. (18) And they 
 produced his inner garment stained with false blood. 
 
 This, with what follows in vers. 14, 15, also contradicts the Bible. 
 
 (15) The well. "This well, say some, was a certain well near Jeru- 
 salem, 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 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. Where- 
 upon 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, design- 
 ing 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 w T as obliged to get upon a stone, on which, as he stood 
 weeping, the Angel Gabriel came to him with the revelation men- 
 tioned immediately." — Sale, Baidhdwi, Jaldluddin, and Zamakhsharl. 
 
 The commentators have added many particulars to the account 
 given in the Quran, which they have learned from Jewish sources. 
 
 A revelation to him. " Joseph being then but seventeen years old, 
 al Baidhawi 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, 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." — Sale, Baidhdwi, &c. 
 
 (17) Ran races. "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." — Sale. 
 
sipara xii.] ( 375 ) [CHAP. XII. 
 
 Jacob answered, Nay, but ye yourselves have contrived 
 the thing for your own sakes : however patience is most 
 becoming, and God's assistance is to be implored to enable 
 me to support the misfortune which ye relate. (19) And 
 certain travellers came, and sent one to draw water for 
 them ; and he let down his bucket, and said, Good news ! 
 this is a youth. And they concealed him, that they might 
 sell Mm as a piece of merchandise ; but God knew that 
 which they did. (20) And they sold him for a mean 
 price, for a few pence, and valued him lightly. 
 
 (18) Yourselves have contrived, &c. "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." — Sale, Baidhdwi. 
 
 According to the Bible, Jacob said, "Without doubt Joseph is 
 rent in pieces " (Gen. xxxvii. 33). 
 
 (19) Certain travellers, viz., "a caravan or company travelling from 
 Midian to Egypt, who rested near the well three days after Joseph 
 had been thrown into it." — Sale. 
 
 To draw water. The Bible says the w r ell was dry (Gen. xxxvii. 24). 
 
 He let doivn. "The commentators are so exact as to give us the 
 name of this man, who, as they pretend, was Malik Ibn Dhur, of the 
 tribe of Khudhaah." — Sale, Baidhdwi. 
 
 Let down his bucket. " And Joseph, making use of the opportunity, 
 took hold of the cord, and was drawn up by the man." — Sale. 
 
 Good news ! " The original words are Yd bushrd, 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 Bushia."- Sale. 
 
 They concealed him. "The expositors are not agreed whether the 
 pronoun ' they ' relates to Malik and his companions or to Josephs 
 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 them- 
 selves, 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." — Sale, Baidhdwi. 
 
 The only fair interpretation of this passage is that the travellers 
 hid him and sold him as a slave. The adverse opinion of the com- 
 mentators is due to their desire to make the account tally with the 
 story of Moses. 
 
 (20) A mean price. " 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 un. 
 
Ei 
 
 3 
 3* 
 
 CHAP. XII.] ( 376 ) [SIPARA XII. 
 
 || (21) And the Egyptian who bought him said to his 
 wife, Use him honourably ; peradventure he may be ser- 
 viceable to us, or we may adopt him for our son. 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. (22) And when he had 
 attained his age of strength, we bestowed on him wisdom 
 and knowledge ; for thus do we recompense the righteous. 
 (23) 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 lord hath made my 
 dwelling with him easy; and the ungrateful shall not 
 prosper. (24) But she resolved within herself to enjoy 
 him, and he would have resolved to enjoy her, had he not 
 
 fair way of payment." — Sale, Baidhdwi. Compare with Gen. xxxvii. 
 28-36. 
 
 (21) The Egyptian. "His name was Kitfir or Itfir (a corruption 
 of Potipher) ; and he was a man of great consideration, being super- 
 intendent of the royal treasury. 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 one 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 dinars of gold, a pair of shoes, and 
 two white garments ; and others, that it was a large quantity of silver 
 or of gold." — Sale. 
 
 This person is usually called Aziz or Aziz-i-misr by the commen- 
 tators and Muslim writers in India. 
 
 His wife. "Some call her Rail, but the name she is best known 
 by is that of Zulaikha." — Sale. 
 
 We may adopt him. "Kitfir having no children. It is said that 
 Joseph gained his master's good opinion so suddenly by his counte- 
 nance, which Kitfir, who, they pretend, had great skill in physiog- 
 nomy, judged to indicate his prudence and other good qualities." — Sale. 
 
 Bark sayings. See note on ver. 6. 
 
 (23) My lord, viz., "Kitfir. But others understand it to be spoken 
 of God."— Sale. 
 
 (24) He ivould have resolved, d-c. This contradicts Gen. xxxix. 9 ; 
 but the story is founded on Jewish tradition, as given in the Baby- 
 lon Talmud, chap. Nashim, p. 36. 
 
 The evident demonstration, &c. " That is, had he not seriously con- 
 sidered 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 
 
sipara xii.] ( 377 ) [CHAP. XII. 
 
 seen the evident demonstration of his Lord. So we 
 turned away evil and filthiness from him, because he was 
 one of our sincere servants. (25) And they ran to get one 
 before the otlier to the door, 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 punish- 
 ment ? (26) And Joseph said, She asked me to lie with 
 her. And a witness of her family bore witness, saying, If 
 his garment be rent before, she speaketh truth, and he is 
 a liar ; 
 
 || (27) But if his garment be rent behind, she lieth, and 1\ 
 he is a speaker of truth. (28) 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. (29) Joseph, take no further notice of this 
 affair : and thou, woman, ask pardon for thy crime, for 
 
 criminal thoughts which began to possess him. For they say that 
 he was so far tempted with his mistress's beauty and enticing beha- 
 viour, that he sat in her lap, and even began to undress himself, 
 when a voice called to him, and bid 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. 
 
 " For this fable, so injurious to the character of Joseph, the Mu- 
 hammadans are obliged to their old friends the Jews, who imagine 
 that he had a design to lie with his mistress, from these words of 
 Moses : 'And it came to pass . . . that Joseph went into the house 
 to do his business, &c." — Sale, Baidhdwi, Jaldluddin, doc. 
 
 (25) They ran. " He flying from her, and she running after to 
 detain him." — Sale. 
 
 She rent his garment behind. "Gen. xl. 15 reads, 'He left his 
 garment in her hand . . . and got him out.' The whole garment 
 was left, not torn. Her lord did not meet them at the door ; ver. 16 
 (of Gen.) says she laid up the garment by her till her lord came 
 home." — Brinckman's Notes on Islam, p. 1 14. 
 
 (26) A witness of her family, viz., "a cousin of hers, who w r as then 
 a child in the cradle." — Sale, Baidhdwi, dec. 
 
 (28, 29) This is a cunning contrivance, doc. This decidedly contra- 
 dicts Gen. xxxix. 19 and 20, where it is said that Potipher believed 
 his wife's story, and in great wrath put Joseph in prison. 
 
 4 
 14' 
 
CHAP. XII.] ( 378 ) [SIPARA XII. 
 
 thou art a guilty person. (30) And certain women said 
 2)ublicly 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. (31) And 
 when she heard of their subtle behaviour, she sent unto 
 them 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, and they cut their own hands, and said, 
 God ! this is not a mortal ; he is no other than an angel, 
 
 (30) Certain women. " These women, whose tongues were so free 
 with Zulaikha'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." — Sale, Baidhdwi. 
 
 (31) She sent unto them. "The number of all the women invited 
 was forty, and among them were the five ladies above mentioned." — 
 Sale, Baidhdivi. 
 
 Savary says, u The Egyptian women frequently visit and give 
 entertainments to each other. Men are excluded. Only the slaves 
 necessary to wait on the company are admitted. The pleasures of 
 the table are succeeded by music and dancing. They are passion- 
 ately fond of both. The Aline, that is to say, the learned women, 
 are the delight of these entertainments. They sing verses in praise 
 of guests, and conclude with love-songs. They afterwards exhibit 
 voluptuous dances, the licentiousness of which is often carried to 
 excess." 
 
 Tiny praised him greatly. "The old Latin translators have strangely 
 mistaken the sense of the original word akbarndho, which they render 
 menstruate?, sunt; and then rebuke Muhammad for the indecency, 
 crying out demurely in the margin, Ofcedum et obscxnum prophetam ! 
 Erpenius thinks that there is not the least trace of such a meaning 
 in the word ; but he is mistaken, for the verb habara in the fourth 
 conjugation, which is here used, has that import, though the sub- 
 joining of the pronoun to it here (which possibly the Latin trans- 
 lators did not observe; absolutely overthrows that interpretation." — 
 Sale. 
 
 Cut their own hands. "Through extreme surprise at the wonder- 
 ful beauty of Joseph ; which surprise Zulaikha foreseeing, put knives 
 into their hands on purpose that this accident might happen. Some 
 writers 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." 
 
 The Tafslr-i-Raufi says they were beside themselves, and went on 
 cutting their hands without feeling any pain. 
 
SIPARA xii.] ( 379 ) [CHAP. XII. 
 
 deserving the highest respect. (32) 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 con- 
 temptible. (33) Joseph said, 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. (34) Wherefore his Lord heard him, and 
 turned aside their snare from him, for he both heareth and 
 knoweth. (35) And it seemed good unto them, even after 
 they had seen the signs of innocency, to imprison him for 
 a time. 
 
 || (36) And there entered into the prison with him two E, iV 
 of the king's servants. One of them 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. (37) Joseph answered, 
 No food wherewith ye may be nourished shall come 
 
 (32-34) The spirit of these verses is not only opposed to the 
 history of Joseph as given in the Bihle, hut is unworthy of a hook 
 claiming to he inspired. The conduct attributed to Potipher is con- 
 trary to reason and common sense. 
 
 (35) It seemed good unto them, <£x. " That is to Kitfir and his 
 friends. The occasion of Joseph's imprisonment is said to he, either 
 that they suspected him to be guilty notwithstanding the proofs which 
 had been given of his innocence ; or else that Zulaikha 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." — Sale, 
 Baidhdwi, &c. 
 
 This is evidently said to account for the imprisonment of Joseph. 
 The excellency of the style and matter of the Quran are hardly 
 perceptible here. 
 
 (36) Two of the king's servants, viz , " bis chief butler and baker, 
 who were accused of a design to poison him." — Sale. 
 
 One of them, viz., the butler. 
 
 (37) No food, d-c. " The meaning of this passage seems to be, 
 
CHAP. XII.] ( 380 ) [SIPARA XII. 
 
 unto you, but I will declare unto you the interpretation 
 thereof before it come uuto you. 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, (38) 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. (39) my fellow-prisoners, are sundry lords 
 better or the only true and mighty God ? (40) Ye wor- 
 ship not, besides him other than the names which ye 
 have named, ye and your fathers, concerning which God 
 hath sent down no authoritative proof : yet judgment 
 bclongeth 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. (41) 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. (42) And 
 Joseph said unto him whom he judged to be the person 
 who should escape of the two, Remember me in the pre- 
 sence of thy lord. But the devil caused him to forget 
 
 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 of the victuals which should be brought 
 them, as a test of his skill." — Bale. 
 
 I have left the religion, &c. Muhammad here puts his own thoughts 
 and sayings into the mouth of Joseph. 
 
 (38) I follow the religion. It is noticeable the Quran here omits 
 the name of Ishmael, showing how closely Muhammad followed the 
 tradition of the Jews. 
 
 (40) The names. See note on chap. vii. 72. 
 
 (42) The devil caused him to forget. "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 
 
SIPARA XII.] (33l ) [CHAP. XII. 
 
 to make mention of Joseph unto his lord, wherefore he 
 remained in the prison some years. 
 
 || (43) And the king of Egypt said, Verily, I saw in my U i6 
 dream seven fat kine, which seven lean kine devoured, 
 and seven green ears of com, and other seven withered 
 ears. nobles, expound my vision unto me, if ye be able 
 to interpret a vision. (44) They answered, They are con- 
 fused dreams, neither are we skilled in the interpretation 
 of such kind of dreams. (45) 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. (46) And he went to the 
 prison, and said, 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 cars, which the king saw in his dream; that I 
 may return unto the men who have sent me, that perad- 
 venture they may understand the same. (47) Joseph 
 answered, Ye shall sow seven years as usual; and the com 
 
 of his fellow-prisoner for his deliverance, instead of relying on God 
 alone, as it became a prophet especially to have done." — Sale. 
 
 Rodwell shows that the passage is derived from Jewish tradition. 
 
 Some years. "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." — Sale, Baidhdwi, Jalaluddin. 
 
 The period was two years. See Gen. xli. 1. 
 
 (43) The king of Egypt. " This prince, as the Oriental writers 
 generally agree, was Riyan, the son of al Walid, the Amalekite 
 (Prelim. Disc, p. 24), 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." 
 
 It can scarcely be disputed that the Quran teaches that the Pharaohs 
 of Joseph and of Moses are the same. 
 
 (47) The account here given of the interpretation of the king's 
 dreams is also contrary to the story of Moses. Here it is said the 
 butler asks Joseph the interpretation of the dreams, he yet being in 
 prison. The Bible says that Joseph explained the dieani to Pharaoh 
 himself (Gen. xli. 15-37). 
 
CHAP. XII.] ( 382 ) [SIPARA XII. 
 
 which ye shall reap do ye leave in its ear, except a little 
 whereof ye may eat. (48) 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. (49) Then shall 
 there come after this a year wherein men shall have 
 plenty of rain, and wherein they shall press wine and oil. 
 || (50) And when the chief hutler had reported this, the 
 king said, Bring him unto me. And when the messenger 
 came unto Joseph, he said, Eeturn unto thy lord, and ask 
 of him what was the intent of the women who cut their 
 hands ; for my Lord well knoweth the snare which they 
 laid for me. (51) And when the women were assembled 
 before the king, he said unto them, What was your design 
 
 Leave in its ear. Baidhawi says in order " to preserve it from the 
 weevil." — Sale. 
 
 (49) Plenty of rain. " Notwithstanding what some ancient authors 
 write to the contrary (Plato in Timaio, Pomp. Mela.), 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 
 (Nat. Quazst., 1. 4). In the Upper Egypt, indeed, towards the cata- 
 racts of the Nile, it rains very seldom (Greave's Descrip. of the 
 Pyramids, p. 74, &c.) 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." — Sale. 
 
 The statement of the text is certainly a mistake, testifying to the 
 fallibility of the Prophet. 
 
 (50) Return unto thy lord, d-e. This passage seems to say that 
 Potipher, the lord of Joseph, was identical with the king of Egypt. 
 Rodwell's translation gives this meaning. See Rodwell, v. 51. 
 
 Tlie women who cut their hands. "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." 
 
 (51) What was your design. Note that the five women who came 
 to Zulaikha's feast are here charged with the same crime as she. 
 Sacred writ knows nothing of this. 
 
SIPARA XIII.] ( 383 ) [CHAP. XII. 
 
 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 mani- 
 fest : I solicited him to lie with me ; and he is one of those 
 who speak truth. (52) And token 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. 
 
 || (53) Neither do I absolutely justify myself : since I* 1 *™ 
 every soul is prone unto evil, except those on whom my 
 Lord shall show mercy ; for my Lord is gracious and 
 merciful. (54) 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 
 
 Now is the truth become manifest. There seems to be here a clear 
 contradiction of ver. 28 and onward. There Zulaikha's guilt was 
 manifested not only to her husband, whom I believe to be the king 
 or prince mentioned here, but was spread abroad throughout the 
 whole city. Here, however, she is made to confess the crime for the 
 first time, and Joseph is made to express satisfaction at a confession 
 which at last sets him in a right light before his lord. 
 
 (52) That my lord might know, &c. This verse also confirms the 
 view expressed above, ver. 50, that Joseph's lord and the king are 
 the same. 
 
 (53) Neither do I justify myself "According to a tradition of Ibn 
 Abbas, 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." — Sale, Baidhdwi. 
 
 See also note on ver. 24. 
 
 (54) Bring him unto me, &c. Joseph is here said to have been 
 released from prison after the interpretation of the dreams. Gen. 
 xli. 14 says he was released before. 
 
 Thou art this day, &c. " 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 Wazir or 
 
CHAP. XII.] ( 3S4 ) [SIPARA XIII. 
 
 with us, and shalt be intrusted with our affairs. (55) 
 Joseph answered, Set me over the storehouses of the land ; 
 for I will be a skilful keeper thereof. (56) Thus did we 
 establish Joseph in the land, that he might provide him- 
 self 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 ; (57) and certainly the reward 
 of the next life is better for those who believe and fear 
 God. 
 It § • II (58) Moreover, Joseph's brethren came, and went in 
 unto him ; and he knew them, but they knew not him. 
 
 chief minister. Some say that his master Kitfir 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. So that, 
 according to this tradition, she was the same woman who is called 
 Asenath by Moses. This supposed marriage, which authorised their 
 amours, probably encouraged the Muhammadan divines to make u.-e 
 of the loves of Joseph and Zulaikha 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." Vide D'Herbelot, Bill. Orient., art. Jousouf. — 
 Sale, Baidhdwi. 
 
 This is the popular Muhammadan view, crystallised in the cele- 
 brated poem " Yusuf and Zulaikha." The mystical use of the story 
 alluded to by Sale is only prevalent among the Sufi sect of Muslims, 
 who, being Pantheists, apply it very differently from the way 
 Christians interpret and apply the Song of Solomon. 
 
 (55) Joseph's reputation for modesty suffers sadly at the hands of 
 the Quran. His character stands out in a very different light in 
 Genesis. 
 
 (58) Joseph's brethren came. " Joseph, being made "Wazir, governed 
 with great wisdom ; for he not only caused justice to be impartially 
 administered, and encouraged the people to industry and the im- 
 provement 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 Faiyum from a standing pool or marsh the most 
 fertile and best-cultivated land in all Egypt. 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 iu general be- 
 
SIPARA XIII.] ( 385 ) [CHAP. XII. 
 
 (59) And when he had furnished them with their pro- 
 visions, 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 ? (60) But if 
 ye bring him not unto me, there shall be no com measured 
 unto you from me, neither shall ye approach my presence. 
 (61) They answered, We will endeavour to obtain him of 
 his father, and we will certainly perform what thou re- 
 quirest. And (62) Joseph said to his servants, Put their 
 money which they have paid for their com into their sacks, 
 that they may perceive it when they shall be returned to 
 
 came 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 lie 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 lor 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." — Sale, Baidhdwi. 
 
 This comment shows how the commentators have supplemented 
 the Quran by reference to the Old Testament Scriptures. A strong 
 argument against the Quran may be drawn from this very use of the 
 Old Testament Scriptures by Muslim commentators, thus attesting 
 the credibility of the book, which is contradicted by the very Quran 
 they would illustrate by reference to it. 
 
 (62) Their money. " 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." — Sale, Baidhdwi. 
 
 There can be no doubt about the word meaning money here, for 
 how could shoes and skins be put into the grain bags so as not to be 
 discovered until their return 1 
 
 VOL. II. 2 B 
 
CHAP. XII.] ( 386 ) [SIPARA XIII. 
 
 their family, peradventure they will come back unto us. 
 (63) And when they were returned unto their father 
 they said, father, it is forbidden to measure out com 
 unto us any more unless we carry our brother Benjamin 
 with us: wherefore send our brother with us and we 
 shall have com measured unto us ; and we will certainly 
 guard him from any mischance. (64) 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. (65) And when they opened 
 their provision, they found their money had been returned 
 unto them ; and they said, father, what do we desire 
 further ? 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. (66) 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. (67) And he said, 
 My sons, enter not into the city by one and the same gate, 
 
 (65) father, d-c. Gen. xlii. 25-35 represents this matter very 
 differently. 1. The discovery of a portion of the returned money 
 occurred on the journey. 2. A similar discovery as to the rest 
 of the purchase-money occurred on the opening of the sacks at 
 Jacob's dwelling. 3. Instead of joy, all were filled with fear. 
 
 This is a small quantity. "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." 
 — Sale. 
 
 (66) This also contradicts Gen. xlii. 36-xliii. 14. 
 
 (67) Enter not by one gate. This, says the Tafsir-i-Raufi, was to 
 prevent their appearing in such number and grandeur as to excite 
 the suspicion of the Egyptians. There seems to be a hint here to 
 
SIPARA XIII.] ( 387 ) [CHAP. XII. 
 
 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. (68) And when they entered the city, as 
 their father had commanded them, it was of no advantage 
 unto them against the decree o/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 know- 
 ledge of that which we had taught him ; but the greater 
 part of men do not understand. 
 
 || (69) And when they entered into the presence of 1\ ir 
 Joseph, he received his brother Benjamin as his guest, 
 and said, Verily I am thy brother, be not therefore afflicted 
 for that which they have committed against us. (70) And 
 when he had furnished them with their provisions, he put 
 his cup in his brother Benjamins sack. Then a crier cried 
 after them, saying, company of travellers, ye are surely 
 thieves. (71) They said (and turned back unto them), 
 What is it that ye miss ? (72) They answered, We miss 
 
 Joseph's charge against them that they were spies in the land. The 
 text is found verbatim in Midr. Rabba on Genesis, par. 91. 
 
 (69) I am thy brother. "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 1 yet thou art not the son of 
 Jacob and Rachel.' And upon this Joseph discovered himself to 
 him." — Sale, Baidhdwi. 
 
 This contradiction of Gen. xlv. 1 is also drawn from Rabbinical 
 sources. See reference in Rodwell. 
 
 (70) His cup. " Some imagine this to be a measure holding a saa 
 (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." — Sale. 
 
CHAP. XII.] ( 388 ) [SIPARA XIII. 
 
 the prince's cup ; and unto him who shall produce it shall 
 be given a camel's load of corn, and I ivill he surety for the 
 same. (73) Joseph's hrethren replied, By God, ye do well 
 know that we come not to act corruptly in the land, 
 neither are we thieves. (74) The Egyptians said, What 
 shall he the reward of him who shall appear to have stolen 
 the cup, if ye be found liars ? (75) Joseph's hrethren 
 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. (76) Then he began by their sacks, before he 
 searched the sack of his brother ; 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, 
 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. (77) His 
 brethren said, If Benjamin be guilty of theft, his brother 
 Joseph hath been also guilty of theft heretofore. But Joseph 
 
 (73) Ye do well Icnoiv, d-c. " Both by our behaviour among you, 
 and our bringing again our money, which was returned to us with- 
 out our knowledge." — Sale. 
 
 (75) Thus do we reward the unjust. "This was the method of 
 punishing theft used by Jacob and his family; for among the 
 Egyptians it was punished in another manner." — Sale. 
 
 (76) Then he began, d-c. " Some suppose this search was made by 
 the person whom Jacob sent after them ; others, by Joseph himself 
 when they were brought back to the city." — Sale. 
 
 It was not lawful, dsc. " For there the thief was not reduced to 
 servitude, bat was scourged, and obliged to restore the double of 
 what he had stolen."— Sale, Baidhdwi, Jaldluddin. 
 
 (77) His brother Joseph hath been also guilty, dc. "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 pretend- 
 ing 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 
 
SIPARA XIII.] ( 389 ) [CHAP. XII. 
 
 concealed these things in his mind, and did not discover 
 them unto them : and he said ivithin himself, Ye are in a 
 worse condition than us two ; and God best knoweth what 
 ye discourse about. (78) 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. (79) 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. 
 
 || (80) And when they despaired of obtaining Benjamin, K j 
 they retired to confer privately together. And the elder 
 of them 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. (81) Return ye to your father and say, 
 father, verily thy son hath committed theft ; we bear wit- 
 ness of no more than what we know, and we could not 
 guard against what we did not foresee : (82) and do thou 
 
 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 KachePs stealing the images of Laban : 
 and others tell us that he once stole a goat or a hen to give to a 
 poor man." — Sale, Baidhdwi, JaldludcUn. 
 
 Rodwell thinks this portion of the chapter is founded upon some 
 such tradition as Midr. Rabba., par. 92. See Rodwell in loco. 
 
 God best knoweth what ye discourse. According to the Tafsir-i-liaufi, 
 some authorities say that one of Joseph's brethren became quite 
 violent, whereupon Joseph descended from the throne and threw 
 him down, saying, " ye Canaanites, ye boast yourselves and think 
 none can conquer you." Thus they account for the humble tone of 
 their address in ver. 78. 
 
 (80) The elder, viz., "Reuben. But some think Simeon or Judah 
 to be here meant ; and instead of the elder, interpret it the most prudent 
 of them." — Sale. 
 
 These various explanations of the word kablra would never have 
 been heard of but for the desire to reconcile the passage with Gen. 
 xliv. 16-18. See above on ver. 58. 
 
 (81) Return ye to your father. There is here probably a confused 
 reference to the imprisonment of Simeon (Gen. xlii. 24). 
 
 3-fi. 
 
 4 
 
CHAP. XII.] ( 390 ) [SIPARA XIII. 
 
 inquire in the city where we have been, and of the com- 
 pany of merchants with whom we are arrived, and thou 
 wilt find that we speak the truth. (83) 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 all unto me ; for he 
 is knowing and wise. (84) And he turned from them 
 and said, Oh how I am grieved for Joseph ! And his 
 eyes become white with mourning, he being oppressed 
 with deep sorrow. (85) 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. (86) 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. (87) 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. (88) Wherefore Joseph's 
 brethren returned into Egypt ; and when they came into 
 
 (83) Ye yourselves have contrived the thing. See the same words in 
 ver. 18 above. 
 
 God will restore them all tmto me, i.e., Joseph, Benjamin, and "the 
 elder" brother, who, according to the commentators, should be 
 Judah. See Tafsir-i-Ravfi. 
 
 (84) His eyes became white. " 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." — Sale, Baidhdwi. 
 
 (85) This passage is probably based on Gen. xliii. 2-9. 
 
 (86) But I know, dec, 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." — Sale, Baidhdwi. 
 
 It is difficult to reconcile this interpretation with that of ver. 84, 
 though, in consideration of what follows (ver. 97), we must regard it 
 as correct. 
 
 (87) Joseph and his brethren. This passage contradicts the whole 
 spirit of the Bible story of Joseph. 
 
SIPARA XIII.] ( 39I ) [CHAP. XII. 
 
 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 ; yet give unto us full measure, and bestuw com 
 upon us as alms, for God rewardeth the almsgivers. (89) 
 Joseph said unto them, Do ye know what ye did unto 
 Joseph and his brother, when ye were ignorant of the con- 
 sequences thereof? (90) They answered, Art thou really 
 Joseph ? 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. (91) They said, By God, now hath God chosen 
 thee above us, and we have surely been sinners. (92) 
 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. (93) Depart ye with this my 
 inner garment, and throw it on my father's face, and he 
 
 (88) With a small sum. u Their money being clipped and adulte- 
 rated. Some, however, imagine they did not bring money, but goods 
 to barter, such as wool and butter, or other commodities of small 
 value." — Sale, Baidhdwi. 
 
 (89) Do ye know, dbc. " 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, request- 
 ing the releasement of Benjamin, and by the 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." — Sale, Bai- 
 dhdwi. 
 
 (90) Art thou really Joseph? "They say that 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 fore- 
 teeth, which he showed in smiling, or else by putting off his tiara, 
 and discovering a whitish mole on his forehead." — Sale, Baidhdwi. 
 
 It is quite in accordance with this whole chapter that this passage 
 should contradict Moses. And yet this is the " Perspicuous Book " 
 (ver. 1), a " confirmation of those Scriptures which have been revealed 
 before it" (ver. 1 1 1, the last verse). 
 
 (93) My inner garment. " 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 pre- 
 
CHAP. XII.] ( 392 ) [SIPARA XIII. 
 
 shall recover his sight ; and then come unto me with all 
 your family. 
 ruba. || (94) And when the company of travellers was departed 
 
 J£ 11, from Egypt on their journey towards Canaan, their father 
 said unto those who were about him, Verily I perceive the 
 smell of Joseph, although ye think that I dote. (95) They 
 answered, By God thou art in thy old mistake. (96) But 
 when the messenger of good tidings was come with Joseph's 
 inner garment, he threw it over his face, and he recovered 
 his eyesight. (97) And Jacob said, Did I not tell you that 
 I knew from God that which ye knew not ? (98) They 
 answered, father, ask pardon of our sins for us, for we 
 have surely been sinners. (99) He replied, I will surely 
 ask pardon for you of my Lokd, for he is gracious and 
 merciful. (100) And when Jacob and his family arrived 
 in Egypt, and were introduced unto Joseph, he received 
 his parents unto him, and said, Enter ye into Egypt, by 
 
 served the odour of that place, and was of so great virtue as to cure 
 any distemper in the person who was touched with it." — Sale, Bai- 
 dh&wi. 
 
 He shall recover his sight. " This is most likely derived from Gen. 
 xlvi. 4, God telling Jacob to go to Egypt, and 'Joseph shall put his 
 hands upon thine eyes.' Jacob's eyes were dim, but not quite blind." 
 — Brinckman's Notes on Islam, p. 115. 
 
 (94) The smell of Joseph. " 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, or, as others will have, 
 three or eight days' journey off." — Sale, Baidhdwi, Jaldluddin. 
 
 Compare Gen. xxvii. 27. 
 
 (95) Thy old mistake. " Being led into this imagination by the 
 excessive love of Joseph." — Sale. 
 
 (96) The messenger, 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." — Sale, Jaldluddin. 
 
 (99) My Lord. " Deferring it, as some fancy, till he should see 
 Joseph and have his consent." — Sale. 
 
 According to Muslim teaching, God cannot pardon a sin against a 
 man without that man's consent. See note on chap. xiv. 11. 
 
 (100) His parents, viz., "his father and Leah his mother's sister, 
 whom he looked on as his mother after Rachel's death." (See Gen. 
 xxxvii. 10. "Al Baidhdwi tells us that Joseph sent carriages 
 and provisions for his father and family, and that he and the king 
 
SIPARA XIII.] ( 393 ) [CHAF. XII. 
 
 God's favour, in full security. (101) And he raised his 
 parents to the seat of state, and they, together with his 
 brethren, fell down and did obeisance unto him. And he 
 said, 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 dis- 
 cord between me and my brethren ; for my Lord is 
 gracious unto whom he pleaseth, and he is the knowing, 
 the wise God. (102) 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 Muslim, and join me with the righteous. 
 (103) This is a secret history which we reveal unto thee, 
 
 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." — Sale, Baidhdwi, 
 Jaldluddin. 
 
 (101) He raised his parents, dec. The basis of this statement may 
 be Gen. xlvii. 1 1. 
 
 This is the interpretation. That Joseph made this statement is 
 contrary to the Bible. The proud, self-satisfied spirit here attributed 
 to Joseph is in entire keeping with the morality of Islam, but a 
 travesty of the Bible account of Joseph. 
 
 (102) Make me to die a Muslim. " The Muhammadan 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." 
 — Sale, Baidhdwi. 
 
 (103) This is a secret history which we reveal unto thee, &c. I cannot 
 conceive of Muhammad's making this statement, except as a deli- 
 
CHAP. XII.] ( 394 ) [SIPARA XIII. 
 
 Muhammad, 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. 
 (104) Thou shalt not demand of them any reward for thy 
 publishing the Qurdn ; it is no other than an admonition 
 unto all creatures. 
 Ii q- || (105) 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. 
 (106) And the greater part of them believe not in God, 
 without being also guilty of idolatry. (107) Do they not 
 believe that some overwhelming affliction shall fall on 
 them as a punishment from God, or that the hour of judg- 
 ment shall overtake them suddenly, when they consider 
 not its approach? (108) Say unto those of Makkah, This 
 is my way ; I invite you unto God by an evident demon- 
 stration, both I and he who followeth me ; and praise be 
 unto God, I am not an idolater. (109) 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. Will they not go through the earth, and see what 
 
 berate assertion of what he knew to be false. See Arnold's view in 
 note on ver. 3 above. 
 
 Muir, in his Life of Mahomet, vol. ii. p. 189, puts this matter 
 mildly as follows : — " It is possible that the convictions of Mahomet 
 may have become so blended with his grand object and course of 
 action, that the very study of the Coran and effort to compose it 
 were regarded as his best season of devotion. But the stealthy and 
 disingenuous manuer in which he now availed himself of Jewish 
 information, producing the result not only as original, but as evidence 
 of inspiration (see Sura xxxviii. 70, xxviii. 45-47, xii. 102, &c), 
 begins to furnish proof of an active, though it may have been uncon- 
 scious, course of dissimulation and falsehood, to be palliated only by 
 the miserable apology of a pious end." 
 
 (106) Idolatry. " For this crime Muhammad charges not only on 
 the idolatrous Makkans, but also on the Jews and Christians, as has 
 been already observed more than once." — Sale. 
 
 It is not likely that Christians are referred to here, as there is 
 scarcely any allusion to them in the Makkan Suras. See Muir's Life 
 of Mahomet, vol. ii. p. 189. 
 
 (109) Who dwelt in cities. "And not of the inhabitants of the 
 
sipara xiii.] ( 395 ) [chap. XII. 
 
 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 ? 
 (110) 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. (Ill) 
 Verily in the histories of the prophets and their people 
 there is an instructive example unto those who are endued 
 with understanding. The Qurdn is not a new invented 
 fiction, but a confirmation of those scriptures which have 
 been revealed before it, and a distinct explication of every- 
 thing necessary in respect either to faith or practice, and a 
 direction and mercy unto people who believe. 
 
 deserts ; because the former are more knowing and compassionate, 
 and the latter more ignorant and hard-hearted." — Sale, Baidhdwi. 
 
 (Ill) The Quran . . . a confirmation, &c. This passage certainly 
 attests the former Scriptures then extant as credible, and claims to 
 explain more clearly than there revealed the meaning of them. 
 Surely this one chapter proves not only how untrue this statement 
 is, but how false that other that " the Quran is not a new invented 
 fiction." 
 
( 396 ) 
 
 CHAPTEE XIII. 
 
 ENTITLED SURAT AL EAAD (THUNDER). 
 
 Revealed at Makkah. 
 
 INTRODUCTION. 
 
 The name of this chapter occurs in ver. 14. All of tlie best authori- 
 ties agree that this chapter originated at Makkah. Most of the 
 Muslim commentators make vers. 14, 29-31, to allude to events 
 which occurred at Madina late in the life of the Prophet, and a few 
 writers, says Noeldeke, have thought the whole chapter should be 
 referred to Madina. However, the interpretations given by these 
 commentators are based entirely upon the words of these passages, 
 and, in the absence of better evidence, must be regarded as widely 
 mistaken. 
 
 The internal evidence of the chapter is decidedly in favour of 
 referring the origin of the whole to Makkah, excepting perhaps 
 ver. 41. 
 
 The contents of the chapter relate entirely to Muhammad's dis- 
 putes with the infidel Quraish. A remarkable feature of it is its 
 many apologies for Muhammad's failure to perform the miracles 
 demanded by the unbelievers. On this account the author of the 
 Notes on the Roman Urdu Quran remarks that " this chapter should 
 have been entitled the Chapter of Apologies." 
 
 Probable date of the Revelations. 
 
 We have already shown that this chapter, excepting ver. 41, must 
 be referred to Makkah. As to the date of composition, the earlier 
 verses of the chapter might be assigned to almost any period in the 
 career of the Makkan preacher ; but the latter part of the chapter 
 must be referred to the latter part of his ministry at Makkah. This 
 is evident from the allusion to the " adversity " of the Makkans in 
 ver. 31, the belief of certain Jews in ver. 36, and the ohstinate un- 
 
INTROD.] 
 
 ( 397 ) 
 
 [chap. XIII. 
 
 belief and opposition of the Quraisli in vers. 30 and 42. If we take 
 the allusion in vers. 36 and 37 to be to the lapse of Muhammad in 
 his temporary compromise with idolatry about six years before the 
 Hijra, and if we refer the statements of ver. 42 to the persecutions 
 which arose on Muhammad's recovery from the lapse, and which 
 culminated in the ban against the Hashimites, this portion of the 
 chapter may be referred to the period intervening between the years 
 6 and 4 b.h. 
 
 Principal Subjects. 
 
 The infidels reject the Quran 
 
 God manifests himself to man in his works 
 
 The unbelievers deny the resurrection 
 
 Their punishment .... 
 
 Threatened judgments sure to come to pass 
 
 Unbelievers demand a sign . 
 
 God is omniscient .... 
 
 God's purposes are unchangeable . 
 
 Thunder and lightning manifest God as the true object 
 
 worship ...... 
 
 Idolaters invoke their gods in vain 
 All nature worships the Creator . 
 The separation of infidels from true believers typefied in th 
 
 flowing stream and the melting metal 
 True believers described 
 
 Their reward 
 
 The end of the infidels .... 
 
 Abundance of wealth no sign of God's favour 
 
 The infidels demand a sign from heaven 
 
 God directs true believers 
 
 Muhammad sent to an unbelieving people 
 
 Signs unavailing to make infidels true believer* 
 
 God will punish the unbelievers . 
 
 Idolaters are reprobate .... 
 
 Paradise described .... 
 
 Certain Jews acknowledge Muhammad to he a prophet 
 
 Muhammad exhorted to make no compromise with idolatry 
 
 Wives and children no hindrance to the prophetic office 
 
 God is lord of his own book 
 
 Muhammad a preacher only 
 
 God's judgments sure to come to pass . 
 
 The plots of God's enemies not hidden from him 
 
 God attests the claims of his Prophet . 
 
 VERSES 
 I 
 
 2-4 
 
 5 
 6 
 
 7 
 
 8 
 
 9-12 
 
 12 
 
 J 3, 14 
 
 15 
 
 16, 17 
 
 18 
 19-22 
 23,24 
 
 25 
 26 
 
 27 
 28 
 29 
 
 30 
 3i,32 
 33,34 
 
 35 
 
 36 
 36,37 
 
 33 
 
 39 
 
 40 
 
 4i 
 42 
 43 
 
CHAP. XIII.] ( 398 ) [SIPARA XIII. 
 
 IN THE NAME OF THE MOST MEECIFUL GOD. 
 
 J{ ^- || (1) A. L. M. E. These are the signs of the book of the 
 
 Qurdn ; and that which hath been sent down unto thee 
 from thy Lord is the truth ; but the greater part of men 
 will not believe. (2) 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. (3) It is he who hath stretched 
 forth the earth, and placed therein steadfast mountains and 
 rivers ; and hath ordained therein of every fruit two diffe- 
 rent kinds. He causeth the night to cover the day. Herein 
 are certain signs upon people who consider. (4) And in 
 the earth are tracts of land of different natures, 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 upon people 
 who understand. (5) 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 he restored 
 in a new creature ? (6) These are they who believe not in 
 
 (1) "The meaning of these letters is unknown. Of several con- 
 jectural explications which are given of them, the following is one : 
 ' I am the most wise and knowing God.'" — Sale. 
 
 The truth. See note on chap. iii. 3. 
 
 (2) The popular Arab notions as to astronomy are represented 
 here. The Creator of the heavens, with the luminaries thereof, is 
 the true God. His works testify of his eternal power and godhead. 
 
 (3) To different kinds, e.g., " sweet and sour, black and white, 
 small and large." — Sale, Jaldluddin. 
 
 The original word is zavjain, meaning pairs. 
 
 (4) Tracts of land, &c. " Some being fruitful and others barren, 
 come plain and other mountainous, &c." — Sale, Jaldluddin. 
 
sipara xiii.] ( 399 ) [chap. XIII. 
 
 their Lokd ; these shall have collars on their necks, and 
 these shall be the inhabitants of hell-fire : therein shall 
 they abide for ever. (7) They will ask of thee to hasten 
 evil rather than good : although there have already been 
 examples of the divine vengeance before them. Thy Lord 
 is surely endued with indulgence towards men, notwith- 
 standing their iniquity ; but thy Lord is also severe in 
 punishing. (8) 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 ap- 
 pointed. 
 
 (6) Collars. "The 'collar' here mentioned is an engine some- 
 thing 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. And in 
 this manner the Muhammadans suppose the reprobates will appear 
 at the day of judgment. Some understand this passage figuratively, 
 of the intidels being bound in the chains of error and obstinacy." — 
 Sale, Baidhdwi. 
 
 See also chap. v. 69, and note there. 
 
 (7) To hasten evil. " Provoking and daring thee to call down the 
 Divine vengeance on them for their impenitency." — Sale. Eather 
 daring Muhammad to bring down the wrath threatened against 
 them for rejecting his prophetic claims. 
 
 (8) It is a fair inference from this verse that Muhammad wrought 
 no miracles, not only because they were asked for, but because he 
 here disclaims being a worker of miracles. " Thou art a preacher 
 only." 
 
 The explanation of the commentators (see Tafslr-i-Hussaini) that 
 God gave his prophets miracles suited to the age in which they 
 lived, e.g., to Moses it was given to excel in jugglery, to Jesus to 
 excel in the curing art, &c, is very puerile indeed, and predicates 
 excessive ignorance as to the nature of the miracles wrought by 
 these prophets. The author of the Notes on the Roman Urdu Quran 
 may well ask what the plagues of Egypt had to do with jugglery, or 
 what Christ's walking on the waves, or his raising the dead, or his 
 feeding the five thousand, had to do with the art of medicine ; or 
 what evidence is there that the age of Muhammad was marked by 
 anything peculiar in the style or beauty of its literary productions, 
 that the beauty and style of the Quran should be regarded as a 
 miracle peculiarly suited to that time 1 The fact is, the passage be- 
 fore us clearly proves that the miracle of the Quran was never recog- 
 nised by any of Muhammad's contemporaries outside the pale of 
 Islam. 
 
CHAP. XIII.] ( 400 ) [3IPARA XIII. 
 
 I\ "£• || (9) 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 regu- 
 lated according to a determined measure. (10) He knoweth 
 that which is hidden and that which is revealed. He is 
 the great, the most high. (11) He among you who con- 
 cealeth 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. (12) Each of them hath angels 
 mutually succeeding each other, before him and behind 
 him ; they watch him by the command of God. 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. (13) 
 It is he who causeth the lightning to appear unto you, to 
 strike fear, and to raise hope, and who formeth the preg- 
 nant clouds. (14) The thunder celebrateth his praise, and 
 the angels also, for fear of him. He sendeth his thunder- 
 
 (12) They watch him, &c. See Prelim. Disc, p. 119. 
 
 (13) And to raise hope. " Thunder and lightning being the sign 
 of approaching rain, a great blessing in the Eastern countries more 
 especially." — Sale. 
 
 (14) Thunder celebrateth his praise. " 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 forward with twisted sheets of fire." — Sale, Bai- 
 dhdwi. 
 
 While they dispute concerning God. " This passage was revealed on 
 the following occasion. Amar Ibn al Tufail and Arbad Ibn Rabiah, 
 the brother of Labid, went to Muhammad with an intent to kill 
 him ; and Amar began to dispute with him concerning the chief 
 points of his doctrine, while Arbad, taking a compass, went behind 
 him to despatch him with his sword ; but the Prophet perceiving his 
 design, implored God's protection ; whereupon Arbad was imme- 
 diately struck dead by thunder, and Amar was struck with a pesti- 
 lential boil, of which he died in a short time in a miserable con- 
 dition. 
 
 Jalaluddin, however, tells another story, saying that Muhammad 
 having sent one to invite a certain man to embrace his religion, the 
 person but this question to the missionary, ' Who is this apostle, and 
 
SIPARA XIII.] (40I ) [CHAP. XIII. 
 
 bolts, and strike th therewith whom he pleaseth, while they 
 dispute concerning God ; for he is mighty in power. (15) 
 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 un- 
 believers is utterly erroneous. (16) Whatsoever is in heaven 
 and on earth worshippeth God, voluntarily or of force ; 
 and their shadows also, morning and evening. (17) Say, 
 Who is the Lokd 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 them- 
 selves 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. (18) 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 
 
 what is God 1 Is lie of gold, or of silver, or of brass 1 ' Upon which 
 a thunderbolt struck off his skull and killed him." — Sale. 
 
 This story is manifestly a pure fiction, constructed by the com- 
 mentators out of the materials found in this passage. If true, the 
 passage would have to be assigned to the year a.h. 9 or 10 at Madina, 
 whereas the internal evidence fixes it, beyond all reasonable dispute, 
 at Makkah before the Hijra. 
 
 (16) Voluntarily or of force. " The infidels and devils themselves 
 being constrained to humble themselves before him, though against 
 their will, when they are delivered up to punishment." — Sale. 
 
 Morning and evening. When the shadows are longest, and appear 
 prostrate in the posture of adoration. 
 
 (17-22) This is one of the best passages of the Quran, and points 
 to the best days of the preacher of Makkah. 
 
 VOL. II. 2 C 
 
NlSF. 
 
 CHAP. XIII.] ( 402 ) [SIPARA XIII. 
 
 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 ! 
 
 || (19) Shall he, therefore, who knoweth that what hath 
 been sent down unto thee from thy Lord is truth be re- 
 warded as he who is blind ? The prudent only will con- 
 sider ; (20) who fulfil the covenant of God, and break not 
 their contract; (21) and who join that which God hath 
 commanded to be joined, and who fear their Lord, and 
 dread an ill account ; (22) 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 para- 
 dise, (23) gardens of eternal abode, which they shall enter, 
 and also whoever shall have acted uprightly, of their 
 fathers, and their wives, and their posterity: and the 
 
 (21) Who join, d-c. "By believing in all the prophets without 
 exception, and joining thereto the continual practice of their duty, 
 both towards God and man."- — Sale, Jaldluddin. 
 
 (23) Their wives. This is one of five passages in the Quran dis- 
 tinctly asserting that women as well as men shall enter the joys of 
 the Muslim Paradise. The other passages are chaps, ix. 73, xxxvi. 
 56, xl. 8, xliii. 70. 
 
 " Gibbon characteristically observes that ' Mahomet has not speci- 
 fied the male companions of the female elect, lest he should either 
 alarm the jealousy of their former husbands, or disturb their felicity 
 by the suspicion of an everlasting marriage." The remark, made in 
 raillery, is pregnant with reason, and aims a fatal blow (if any were 
 needed) at the Paradise of Islam. Faithful women will renew their 
 youth in heaven as well as faithful men ; why should not their good 
 works merit an equal and analogous reward 1 But Mahomet shrunk 
 from this legitimate conclusion." — Muir's Life of Mahomet, vol. ii. 
 
 p. 143- 
 
 The expression gardens of eternal abode is translated by Rod- 
 well " gardens of Eden." But the commentators do not take the 
 word Eden in the sense which it bears in Hebrew. See note on 
 chap. ix. 73. 
 
SIPARA XIII.] ( 403 ) [CHAP. XIII. 
 
 angels shall go in unto them by every gate, (Itysaying, Peace 
 be upon you, because ye have endured with patience : 
 how excellent a reward is paradise ! (25) But as for 
 those who violate the covenant of God after the estab- 
 lishment 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. (26) God giveth provision in 
 abundance unto whom he pleaseth, and is sparing unto 
 whom he pleaseth. Those of Makkah rejoice in the present 
 life, although the present life, in respect of the future, is 
 but a precarious provision. 
 
 || (27) The infidels say, Unless a sign be sent down XL To' 
 unto him from his Lokd, we will not believe. Answer, 
 Verily, God will lead into error whom he pleaseth, and 
 will direct unto himself him who repenteth, (28) and those 
 who believe, and whose hearts rest securely in the medi- 
 tation 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. (29) 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 Lokd ; there is no God but he : in him do I trust, 
 and unto him must I return. (30) Though a Quran lucre 
 
 (24) Cut in sunder, &c, i.e., by dislocating the faith of all the 
 prophets. — Tafsiv-i-Ravfi. This is just what Muhammad and his 
 followers have done. 
 
 (27) Tlie infidels say, d.c. See notes on ver. 8 above. 
 
 (25) They who believe, &c, i.e., who believe in Islam and perform 
 the duties required by it. 
 
 (29) Say unto them, d-c. This, says the Tafsir-i- Raufi, was said in 
 reply to the Quraish at the treaty made at Hadaibiya. Muhammad 
 had directed the treaty to be headed by the words " Bismillah ir 
 liahman-ar-Rahim," when the Quraish asked, " Who is Rahman ? " 
 The story is apparently a pure invention to explain the allusion of 
 the text. 
 
CHAP. XIII.] ( 404 ) [SIPARA XIII. 
 
 revealed by which mountains should be removed, or the 
 earth cleaved in sunder, or the dead be caused to speak, it 
 would he 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 ? (31) Adver- 
 sity shall not cease to afflict the unbelievers for that which 
 they have committed, or to sit down near their habitations, 
 until God's promise come ; for God is not contrary to the 
 promise. 
 li TT II (32) 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 I (33) Who is 
 it, therefore, that standeth over every soul, to observe that 
 
 (30) By which mountains, d'C " These are miracles which the 
 Quraish required of Muhammad, demanding that he would, by the 
 power of his Quran, either remove the mountains from about 
 Makkah, that they might have delicious gardens in their room ; or 
 that he would oblige the wind to transport them, with their mer- 
 chandise, 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 
 Kusai Ibn Kalab, and others of their ancestors, to bear witness to 
 him ; whereupon this passage was revealed." — Sale. See also chap, 
 viii. 23, and note. 
 
 (31) Their habitations. " It is supposed by some that these words 
 are spoken to Muhammad, and then they must be translated in the 
 second person, ' Nor shalt thou cease to sit down,' &c. For they say 
 this verse relates to the idolaters of Makkah, who were afflicted with 
 a series of misfortunes for their ill-usage of the Prophet, and were 
 also continually annoyed and harassed by his parties, which fre- 
 quently plundered their caravans and drove off their cattle, himself 
 sitting down with his whole army near the city in the expedition of 
 al Hudaibiya."— Sale, Baidhdwi. 
 
 Until God's 2~>romise come, i.e., " till death and the day of judgment 
 overtake them ; or, according to the exposition in the preceding note, 
 until the taking of Makkah."— Sale, Baidhdwi. 
 
 The interpretation making this verse refer to the expedition to 
 Hudaibiya is founded upon the imagination of the commentators. 
 It is certainly better to regard the passage as Makkan, and to make 
 the verse allude to some calamity — perhaps the famine of chop. xi. 
 11 — which had overtaken the people, and which Muhammad used to 
 give point to his threatenings. 
 
SIPARA XIII.] ( 405 ) [CHAP. XIII. 
 
 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 ? 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. (34) 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. (35) This is the description of para- 
 dise 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-tire.' (3G) Those to whom we 
 have given the scriptures, rejoice at what hath been 
 revealed unto thee. Yet there are some of the con- 
 
 (33) Outward speech only. "That is, calling them the companions 
 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." — Sale, Baidhdwi. 
 
 Whom God shall cause to err, &c. The idea is that God having 
 given them over to final destruction, they have become judicially 
 blind, and are therefore hopelessly lost. This points to the latter 
 years of Muhammad's career as preacher at Makkak. 
 
 (iS6) Those . . . rejoice, die, viz., "the first proselytes to Muham- 
 madanism from Judaism and Christianity ; or the Jews and Chris- 
 tians in general, who were pleased to find the Quran so consonant to 
 their own Scriptures." See also notes on chaps, iii. 199, and vi. 20. 
 
 " The confidence with which Mahomet refei-s to the testimony of 
 the Jews and of their Scripture is very remarkable. It leaves us no 
 room to doubt that some amongst the Jews, possessed probably of an 
 imperfect and superficial acquaintance with their own books and 
 traditions, encouraged Mahomet in the idea that he might be, or 
 positively affirmed that he was, ' that prophet whom the Lord their 
 God should raise up unto them of their brethren.' " — Muir's Life of 
 Mahomet, vol. ii. pp. 183, 184. Compare chaps, xxxiv. 6, x. 93, 
 vi. 20, xxviii. 52, and xvii. 108. 
 
 The confederates ivho deny. " That is, such of them as had entered 
 into a confederacy to oppose Muhammad, as did Kab Ibn al Ashraf, 
 and the Jews who followed him, and Say ad al Najrani, al Akib, and 
 several other Christians, who denied such parts of the Quran as con- 
 tradicted their corrupt doctrines and traditions.' - — Sale. 
 
CHAP. XIII.] ( 406 ) [SIPARA XIII. 
 
 federates who deny part thereof. Say unto them, Verily 
 I am commanded to worship God alone ; and to him give 
 no companion : upon him do I call, and unto him shall I 
 return. (37) To this purpose have we sent down the 
 Quran, 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. 
 
 || (38) We have formerly sent apostles before thee, and 
 bestowed on them wives and children ; and no apostle had 
 the power to come with a sign, unless by the permission of 
 God. Every age hath its book of revelation. (39) God 
 shall abolish and shall confirm what he pleaseth. With 
 him is the original of the book. (40) Moreover, whether 
 we cause thee to see any part of that punishment where- 
 with we have threatened them, or whether we cause thee 
 to die before it be inflicted on them, verily unto thee be- 
 longeth preaching only, but unto us inquisition. (41) Do 
 they not see that we come into their land, and straiten 
 
 (37) If thou follow their desires, dec. This probably refers to Mu- 
 hammad's temporary lapse in making a compromise with idolatry. 
 For an account of it see Muir's Life of Mahomet, vol. ii. cliap. v. 
 
 (38) Wives and children. "As we have on thee. This passage 
 was revealed in answer to the reproaches which were cast on Mu- 
 hammad 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 chil- 
 dren. It may be observed that it is a maxim of the Jews that 
 nothing is more repugnant to prophecy than carnality " (Maimon., 
 More Nev., part ii. c. 36, &c. — Sale, Jaldluddin, Yahya. 
 
 Every age hath its book. See chap. ii. 4, note. 
 
 (39) Abolish, dec. See notes on chap. ii. 105. 
 
 The original booh. " Literally, the mother of the booh, 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." — Sale. 
 
 (40) Unto thee belongeth preaching only. See above on ver. 8. 
 
 (41) We came into their land, dbc. This passage is of Madina 
 origin, and refers to the encroachments of the Muslims on their 
 idolatrous neighbours. It is probably an addition, made either by 
 Muhammad himself or by the compilers after his death. 
 
SIPARA XIII.] ( 407 ) [CHAP. XIII. 
 
 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. (42) 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 infi- 
 dels shall surely know whose will be the reward of Para- 
 dise. (43) The unbelievers will say, Thou art not sent of 
 God. Answer, God is a sufficient wutness between me and 
 you, and he who understancleth the scriptures. 
 
 (43) Thou art not sent. " The persons intended in this passage, it 
 is said, were the Jewish doctors." — Sale, Baidh&vri, 
 
 He \vho understandeth the Scriptures. See notes on chap. vi. 20 and 
 above on ver. 36. 
 
 END OF VOL. II. 
 
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