ma
 
 -,
 
 MOHAMMED. 
 
 "The Koran."
 
 * THE KORAN * 
 
 COMMONLY CALLED THE 
 
 ALKORAN OF MOHAMMED 
 
 TRANSLATED INTO ENGLISH FROM THE ORIGINAL 
 ARABIC 
 
 By GEORGE SALE 
 
 With Explanatory Notes selected by Frederic Mynon Cooper 
 to which is prefixed 
 
 A LIFE OF MOHAMMED 
 
 A. L. BURT COMPANY, * * <* * * 
 j* * * * PUBLISHERS, NEW YORK
 
 THE GENUINE KORAN. 
 
 THE Arabian Bible, to which this Life is prefixed, ia 
 the genuine Koran, commonly called the Alcoran of Mo- 
 bammed, and which was translated into English immedi- 
 ately from the original Arabic; and inscribed to the Right 
 Honorable Lord John Carteret, one of the Lords of His 
 Britannic Majesty's most Honorable Privy Council, in 1734, 
 by George Sale, a gentleman of extraordinary learning, 
 and a perfect master of the languages, customs, habits, 
 manners, laws, and traditions of the Eastern Nations. 
 
 It is the only true and legitimate version of the Mo- 
 hammedan Bible ; and could not, perhaps, be published in 
 a popular form, more opportunely than at the present 
 time, when the great Mohammedan Governments are all 
 tottering to their very foundations ; and their subjects are 
 beginning, in the fulfilment of the prophecies of the Holy 
 Scriptures, to yield up their faith in Islamism and become 
 converts to the Christian Religion. 
 
 BEAUTIFUL LANGUAGE OF THE KORAN. 
 
 THE Koran is universally allowed to be written with 
 the utmost elegance and purity of language. It is confes- 
 sedly the standard of the Arabian tongue. The Moslems 
 or more orthodox believe, and are taught by the book 
 itself, that it is inimitable by human pen ; and, therefore, 
 insisted upon as a permanent miracle, greater than the 
 raising of the dead to life, and alone sufficient to convinc* 
 the world of its heavenly origin. 
 
 2234757
 
 THE LIFE 
 
 OF 
 
 MOHAMMED. 
 
 WE are informed by historians, that many famous cities, distin- 
 guished above others for literature and commerce, contended which 
 of them should have the honor of being the birthplace of Homer. 
 He was the prince and father of poets, and has acquired the just 
 admiration and astonishment of the world. Such a contest was, 
 therefore, commendable, as it evinced the high opinion which men 
 at that period had of unexampled merit. But when the charac- 
 ter of Mohammed is attentively surveyed, whether delineated by 
 friends or enemies, the picture is so shocking, that it is a wonder 
 the place of his nativity has not been buried in oblivion. Anj 
 country might blush to have produced such a monster. So great, 
 however, has the veneration of the Arabians for this arch deceiver 
 always been, that they have not left it problematical where he first 
 drew his breath. Everything concerning him was deemed of tor 
 much importance not to be made public, when even his remark 
 in the course of conversation, were considered as oracles. He- 
 was born at Mecca, a city of Arabia, famous for nothing so much 
 as for the pilgrimages made to it, both before and after the estab- 
 lishment of his religion, if it be not a prostitution of the word to 
 give it such a name. He was descended from a tribe called the 
 Korashites, said to be the most considerable in point of influence 
 and wealth, the two great idols of human ambition. The origin 
 of this tribe was one Pher Koraish, who had no doubt acquired his 
 importance by rapine and plunder, which appears to have been 
 the chief trade of that unhappy country. This being the true 
 descent of Mohammed according to the testimony of the most 
 reputed authors, he was not a man of that obscure, mean, and des- 
 picable origin which many have asserted. Those who read little 
 and think less, are ever apt to be led away by those accounts of a 
 person they dislike, which they imagine will degrade him in the 
 estimation of the world. This has often been the unjustifiable
 
 6 LIFE OF MOHAMMED. 
 
 conduct of too many Christians, forgetting that it would not hae 
 diminished the sterling worth of Mohammed, had he been possessed 
 of any, though he had been brought forth by a beggar, at the root 
 of a hedge ; nor will it ever detract from that just infamy which 
 he has brought upon himself in the eye of true discernment, that 
 he was the hated spawn of opulence and power. The nature and 
 circumstances of a man's birth being wholly independent of him- 
 self, make no part of the value or insignificance of his character 
 But as to Mohammed, it is not true that his parentage was mean 
 and obscure. It is indeed a popular blunder, which passes with the 
 ignorant as a matter of fact, and which Paine has adopted in his 
 " Age of Reason," owing to the circumscribed nature of his educa- 
 tion. " Moses." says he, " was a foundling, Jesus Christ was born 
 in a stable, and Mohammed was a mule-driver." The design of 
 this sentence is too obvious to require a comment ; for at any time 
 he would barter his reputation ; we had almost said, his soul, for 
 a stroke at Christianity. But to proceed with our narrative : 
 
 Mohammed's father died when he was only two years of age, 
 which involved his mother Amena and himself in poverty and dis- 
 tress. All the wealth of which his father was possessed devolved 
 to his uncles ; the principal share of which became the property 
 of Abu Taleb, that uncle who supported him so powerfully in the 
 propagating of his imposture, and preserved him on many occa- 
 sions from being cut off by his enemies. Six years after the death 
 of his father, his mother died also, and thus he became an almost 
 destitute orphan at an early period of life. His grandfather, in- 
 deed, whose name was Abd' almotalleb, took him home to his 
 house ; but to enjoy the benefit of his generosity only a short time, 
 for Abd' almotalleb died the following year. Then Abu Taleb, 
 his uncle, took him under his protection, and in the language of 
 Oriental historians, maintained him out of charity. With Abu 
 Taleb he lived sixteen years, being trained up by him to the em- 
 ployment of a merchant, the chief source of wealth among the 
 great men of that country. They traded to Syria, Persia, and 
 Egypt, carrying thither such articles of commerce as they received 
 from India, Ethiopia, and other southern regions of the globe. 
 Mohammed served his uncle with fidelity and advantage, and he 
 left him of his own accord. 
 
 At this period, being now twenty-five years of age, a circum- 
 stance happened in Mecca, peculiarly favorable to the advance- 
 dent of his projected scheme. A merchant of considerable wealth 
 and influence dying in the city, his widow, to whom he left the 
 whole of his possessions and stock in trade, resolved to carry ou 
 the traffic of her husband, by which he had acquired his eminence. 
 But being destitute of a person properly qualified for an agent or 
 factor to foreign countries, she applied to Mohammed. W hethei 
 BU. knew him to be fit for this office, or depended on the attesta- 
 tions of such as were well acquainted with him, is not certain, but
 
 LIFE OF MOHAMMED. 7 
 
 the made him such eligible and inviting offers, as he did not deem 
 it prudent to reject. Being taken into her service in the above 
 capacity, he discharged the duties of his office to her entire satis- 
 faction for the space of three years, travelling with her goods into 
 Syria, Persia, and Egypt, and bringing back such advantageous 
 returns as did not fail to please. In the course of his mercantile 
 travels, he became acquainted both with Jews and Christians, 
 whose religious opinions he would examine with as much attention 
 as privacy would allow, or opportunity afford. He found both 
 parties, wherever he went, miserably divided among themselves, 
 which he no doubt considered as a favorable symptom, and a pow- 
 erful encouragement to expect their speedy^ acceptance of the 
 imposture which he was soon to make public. When religious 
 controversy rises to such a height as to extinguish every spark of 
 love, confidence, and respect, and kindle a spirit of jealousy and 
 persecution, men are almost prepared for the reception of any- 
 tl ing, however absurd, if it promises a removal of their present 
 MI i ties. The want of unanimity has been the destruction of 
 ."- nmunities, civil and religious, in every age of the world. 
 I med understood this ; and it will appear, from the subse- 
 q history of his life, that he made his own use of it. His 
 countrymen also were devoted to the belief of those tenets which 
 were known by the name of Zendicism, having a strong resem- 
 blance to the opinions of the Sadducees among the Jews, for they 
 denied a providence, the immortality of the soul, and the resur- 
 rection from the dead. This being almost equivalent to atheism, 
 or no religion whatever, they were in a state very favorable to his 
 designs, and the more easily wrought upon by his artifice and cun- 
 ning. Like a piece of clean paper, they were ready to receive 
 the first impressions that offered, and those made by Mohammed 
 had the desired effect ; for nothing almost was proof against his 
 insinuations and address. 
 
 He was now twenty-eight years of age, enjoying the advan- 
 tages of a good exterior figure, as all historians allow, which being 
 rnited to that winning mode of address he so eminently inherited 
 from nature, and which he could, no doubt, successfully employ in 
 the management of love affairs, as well as of delusion ; he gained 
 an entire victory over the widow's heart. Khadijah, for that was 
 her name, could no longer resist the artillery of Mohammed's 
 accomplishments, but gave him her heart and her hand, in the for- 
 tieth year of her age. Had not the Impostor's ambitious views 
 been to him instead of everything else, it is not probable that he 
 would have married a woman twelve years older than himself; but 
 her extensive fortune opened to him the delightful prospect of 
 reaching the completion of his fondest wishes. We draw this 
 inference from the practice afterwards adopted by him, always 
 selecting such women as were younger than himself. He wa* 
 espoused to bis beloved Ayesha, when she was only six years of
 
 6 LIFE OF MOHAMMED. 
 
 age, and the marriage was consummated when she was no more 
 than eight. As females in most parts of the globe within the tor- 
 rid zone arrive at womanhood at the age o*" nine or ten, a woman 
 of forty in Arabia must be as constitutionally old as one of sixtj 
 in Britain. Nor is it likely that Khadijah would have married 
 her servant had not he been possessed of a something which is always 
 captivating in the eyes of those females who pay little respect to 
 the more sublime accomplishments of the mind, and more esj.e- 
 uially if he had not been much younger than herself. 
 
 Mohammed's ambitious views being thus highly gratified, and 
 his extensive influence, arising from the fortune which this union 
 brought him, conspiring to favor his design, he began seriously to 
 think of the most proper method of divulging his imposture. It 
 cannot be determined whether he considered himself as injured 
 by the revolution which took place in his affairs upon the death 
 of his father ; but certain it ra, that he made every action of his 
 life subservient to the obtaining the sovereign authority over the 
 city of Mecca, which his ancestors had so long enjoyed. But as 
 he rightly judged that his well-known profligacy and wickedness 
 would form insurmountable barriers in the way of his success, he 
 resolved to lead a life of seeming sanctity and actual retirement 
 for the space of two years. He could not be ignorant that the 
 venerable and interesting title of Apostle of God, or messenger 
 from heaven, was totally incompatible with a licentious course. 
 Voluptuous and depraved as his countrymen were, the shrewdness 
 and sagacity which they possessed in a considerable degree could 
 not fan to dictate to them the incongruity between his wonted 
 mode of living and a claim to inspiration. About the age of 
 thirty-eight, he took up his almost daily residence in a solitary 
 cave, nigh to the city of Mecca, where he pretended to be favored 
 with visions from the Almighty. When he returned home at 
 night, he endeavored to persuade his wife of the truth of those 
 wonderful relations, but it seems her incredulity was at first too 
 great to be shaken by such assertions. She could not consider 
 them in any other light than as the result of a disposition to play 
 the wag; but when he persisted with the utmost solemnity to 
 vouch for their truth, she concluded him to be deranged. He 
 next told her, that in the forementioned cave, sacred to the com- 
 munication of important discoveries from on high, he had repeated 
 conferences with the angel Gabriel, employed by Jehovah to bring 
 him down the Koran, which was to contain the religious system 
 of doctrines and precepts that heaven designed for his country- 
 men. But here again he met with his wonted opposition, for hia 
 unbelieving spouse was determined to give credit, neither to the 
 one nor the other. She treated both as the production of a dis- 
 tempered brain, not apprehending the abominable purpose for 
 which they were fabricated. 
 
 At this time there was a monk residing in his house, who being
 
 LIFE OF MOHAMMED. 9 
 
 privy to the Impostor's design, and greatly assisting him in bring- 
 ing it to maturity, came opportunely in with his asseverations, jus- 
 tiffed Mohammed in all he advanced, and finally made a convert 
 of the once incredulous Khadijah. What will not patience and 
 perseverance accomplish ? They ought to be his companions, who 
 is concerned in any laudable undertaking which is the work of 
 time, but in the support of a bad, they are eminently useful 
 They who embark in the defence of error and delusion require a 
 command of temper, and an astonishing presence of mind, as they 
 must expect to meet with much irony and ridicule, and have to 
 grapple with a multitude of objections for which they cannot 
 always be prepared. This was the case with Mohammed, in prop- 
 agating his imposture, who, from his first attempt to convince his 
 wife of the divinity of his mission, to the time at which he took up 
 the sword in its defence, a period of no less than thirteen years, 
 was continually exposed to scoffing and ridicule, to laughter and 
 contempt. Yet he never once appeared to be angry, bearing all 
 the indignities that were offered him, without seeming to repine. 
 As ungovernable sallies of passion in support of truth never fail 
 to injure its reception in the world, so it is no less certain, that 
 even error itself loses its native deformity by degrees, when sup- 
 ported with mildness, composure, and diffidence. We are not 
 warranted in saying, from any historical information to which we 
 have had access, that he inherited from nature this government 
 of himself. From the most minute attention to his life, considered 
 as a connected whole, we are led to believe that he was either of 
 a morose and sullen, or of a hasty, passionate temper ; for the 
 propagation of his religion by the sword has nearly as much the 
 air of rancor and revenge, as a determined resolution to push the 
 advantages he had obtained. But before he sounded the mindl 
 of his countrymen, on which depended the probability of his suc- 
 cess, his cunning and ready wit no doubt pointed out the necessity 
 of disguising his temper. 
 
 Men of an ominous disposition, who are fond of allusion and 
 allegory, think they discover some portentous event in every acci- 
 dental circumstance. To people of this turn of mind it will be a 
 rich treat to understand, that Mohammed withdrew to the cave 
 near Mecca, the very year in which the tyrant Phocas granted 
 liberty to the Bishop of Rome, to assume the title of universal 
 pastor. At the time when Antichrist was climbing to the summit 
 of his impious dignity in the northern, a monster was forging the 
 chains of delusion for the southern hemisphere. Whether such 
 things are brought about by the immediate interference of God, 
 or happen according to the established laws of nature, it is not our 
 design at present fully to investigate. The Supreme Being, we 
 should humbly apprehend, is as much concerned in them, as in 
 other works of his hands, when by the wonderful law of vegetation, 
 oe makes a tree to germinate, blossom, and bear fruit. If Moham
 
 10 LIFE OF MOHAMMED. 
 
 med went to the nave in the very year in which the grant of Pho 
 cas was obtained, we do not see that it proves anything more than 
 uch an assertion as this : that some person or other was born 
 in the very year, the very month, and perhaps on the very day on 
 which the author of these pages was born. Unfortunately, how 
 ever, for those who wish to make more of this story than a natu- 
 ral occurrence, the dates affixed to the two events will not bring 
 them together. Mohammed was born in the year of our Lord five 
 hundred and seventy-one ; the grant of Phocas is dated six hun- 
 dred and six, and the Impostor took up his residence in the cave 
 at the age of thirty-eight. Now, 38-f-5 71=609, which carries the 
 one thres years beyond the other. If he was born in the begin- 
 ning of 571, the odd year will make one year of his age; and 
 then it will be 571+37, or 570+38=608, two years al'tei the 
 grant of Phocas. Finally, as the Arabs computed by lunar years, 
 Slohammed was only 36 years old, and something more than ten 
 ivmths at the time of his retirement; that is, almost 37. If then 
 you add this to 570 or 571, it will give 607 or 608 nearly, none of 
 which periods will agree with the other. If these two events must 
 be made to coincide exactly in point of time, one of three conclu- 
 sions must be admitted ; either that Mohammed was not born in 
 571, or that the grant of Phocas was not obtained in 606, or that 
 ihe Impostor did not retire to the cave at the age of thirty-eight. 
 But as all the above dates have the concurring testimony of the 
 most reputed authors extant, it is the fairest and most rational 
 conclusion, that the two events did not happen at the same time. 
 
 Mohammed, at the age of forty, after completing the period of 
 his probation in the cell, assumed the title of Apostle of God, with 
 none but Khadijah -as the fruit of his exertions, only venturing, 
 however, to practise on the credulity of his domestics and very 
 near relations, since their influence, if it could be obtained, would 
 give him additional encouragement to try his success with the pub- 
 uc. For the space of four years, the converts to his new religion 
 were only nine in number. This gloomy prospect required a 
 degree of patience too big for the shock of disappointment. And 
 here we beseech all zealous, hot-headed Christians to remember, 
 that his having obtained so few proselytes for such a length of 
 time, can be no proof, abstractly considered, of the badness of his 
 cause ; for even truth itself when it is entirely new, will be re- 
 ceived at first with shyness and suspicion. We speak thus, be- 
 cause we never wish to refute error but by solid arguments, unde- 
 niably rational, and not by the spawn of fancy, whim, or ill-nature. 
 We shall presently find him abundantly wicked, without the piti- 
 ful subterfuge of shift or evasion. 
 
 Recollecting the recluse and austere life he had led in the cave, 
 and expecting to feel the good effects of it, from the reputation for 
 lanctity which it had probably acquired him, he opened his im- 
 posture to the people, at the age of forty-four. The leading ideas
 
 LIFE OF MOHAMMED. 11 
 
 of all his discourses were, that God is one ; that ho him- 
 lelf was the prophet of God, sent to declare his will to men; 
 and that they who affirm the Almighty to have sons or 
 daughters, are chargeable with impiety, and ought to be de- 
 tested. It was unquestionably his design to inveigh against 
 the doctrine of the Trinity by one part of this assertion, ana 
 to condemn the idolatry of his countrymen by the other. They 
 were strongly addicted to the worship of three female deities, 
 known by the names of Allat, Menat, and Al Uzza, whom they 
 impiously denominated the daughters of God. As was to be 
 expected, the ridicule and opposition he met with from hit 
 hearers put his counterfeit patience to many severe trials. People 
 iid not hesitate to pronounce him a sorcerer. They openly called 
 turn a liar, and viewed everything he uttered as impertinent and 
 fabulous. It is almost impossible to conceive how mortifying it 
 nust have been to his native pride and ambition, to be treated 
 with less ceremony than a ballad-singer. As the fictitious mild- 
 ness of his temper prevented him from betraying the wickedness 
 of his intentions, or giving ground to suspect him as the author of 
 a forgery, by flying out into gusts of passion ; so his ready wit, of 
 which he must be acknowledged to have had a very large share, 
 seldom deserted him altogether on any critical emergency. Yet, 
 amidst the innumerable objections he had to encounter on all 
 hands, many of which he could not always be in readiness to ob- 
 viate, he was sometimes left in absolute silence, to the no small 
 diversion of those who opposed him. The cause he had espoused 
 being so desperately wicked, and so utterly incapable of being 
 supported by argument, we cannot wonder if he was sometimes at 
 a loss for a fetch of cunning, to ward off the rational objections 
 that fell so thick upon him from every quarter, on his first appear- 
 ance in public. When a man undertakes the talk of a Moham- 
 med, it would require the artifice of the devil himself to bear him 
 always through. Yet astonishing to relate, he did go through with 
 it, and for the space of thirteen years, employed nothing like com- 
 pulsion. His wonderful patience under persecution, and his for- 
 bearing to revenge any insult, though he could certainly have 
 wished to do it, had a very considerable share in blunting the edge 
 of opposition. Add to this, that he had a peculiar talent of flat- 
 tery, which he levelled against the weak side of the great and 
 opulent with such a masterly hand, that he procured their protec- 
 tion, and made many of them converts. It is so extremely natural 
 for mankind to love commendation, that few are always proof 
 against its most formidable attacks. If any are so, it must be the 
 man who has not only an extensive education, but a penetrating 
 judgment, and an enlarged understanding. To such a man flat- 
 tery always appears either as the disguise of wickedness, or a 
 design to ridicule. The nartition between flattery and honest
 
 12 LIFE OF MOHAMMED. 
 
 praise is so very thin, that a wise man will reject all commenda 
 tion bestowed upon him to his face, that he may not run the hazard 
 of being imposed on, nor carried out of himself by the sugges- 
 tions of vanity. But those with whom Mohammed was concerned, 
 were not proof against flattery under his artful management. He 
 gained the ascendancy over many of the first rank in life, which 
 ne no doubt considered as a favorable prelude to the surrender of 
 the poor Although he labored four years for four converts to hia 
 cause, yet the next year of his pretended mission added thirty to 
 their number. The influence of example is always very power- 
 ful, but that of the opulent over their dependents and inferiors 
 can seldom be resisted. His affluent circumstances put it also In 
 his power to bribe the needy, which he brought in to assist th 
 example of the great ; and the united force of these two accom 
 plished his design. 
 
 It has often been said that poverty is a foe to honesty, and per- 
 haps it is capable of doing as much mischief to a man's religious 
 creed. The offer of plenty to him who is plunged into the ex- 
 tremity of want, is a strong temptation to make a sacrifice of con- 
 science. This effect it produced in the deserts of Arabia, where 
 men of little religion had the less sacrifice to make. A craving 
 stomach spoke louder than reason, and the loaves and fishes 
 wrought wonders in his favor. In addition to all the arts we have 
 ak-eady mentioned, he incessantly applied to those passions of the 
 human mind in his promises and threatenings, which were chiefly 
 consulted in the regulation of their conduct. Their hopes and 
 fears felt his heaviest artillery, as the heaven and hell of his own 
 manufacturing will abundantly evince. In his paradise, he said 
 there were many rivers and curious fountains, continually sending 
 forth pleasing streams. Near these, he told his followers, they 
 should repose themselves on most delicate and sumptuous beds, 
 adorned with gold and precious stones, under the shadow of the 
 trees of paradise, yielding them all manner of pleasant fruits ; and 
 that there they should enjoy most beautiful women, who would not 
 cast an eye on any but themselves. He Kkewise assured them of 
 receiving most delicious liquors and pleasant wines, without having 
 their enjoyment interrupted by intervals of intoxication. This 
 fulsome stuff was a tidbit for the stomach of an Arabian, consti- 
 tutionally addicted to the love of pleasure, and entirely suited to 
 \,he palate of its voluptuous author. It is not difficult to make 
 men believe what they wish to be true, and of consequence m 
 picture of human happiness to be enjoyed in futurity could have 
 been drawn, so completely capable of subduing their opposition, 
 inflaming their desires, and of triumphing over the dictates of rea- 
 son and conscience. In the barren, parched sands of Arabia, 
 what could be so much an object of desire as a cooling shade from 
 die almost vertical rays of the meridian sun, or copious draught*
 
 LIFE OF MOHAMMED. 13 
 
 of refreshing, cooling liquors, to men burning with thirst ? Such 
 images increased the native impetuosity of their passions, and hur- 
 ried them into the vortex of his impious delusion. 
 
 But if his description of heaven was peculiarly enchanting '.o 
 those whom he aimed to deceive, his hell was no less terrible to 
 the same description of men. He affirmed that such as would not 
 receive his divine message, should drink boiling and stinking water, 
 breathe nothing but hot winds, dwell forever in continual fire, and 
 be surrounded with a black, salt smoke ; eat briers and thorns, 
 and the fruit of the tree zacon, which would be in their bellies 
 like burning pitch. It is astonishing with what artifice and cun- 
 ning these portraits are delineated. How terrible must it have 
 been to a native of the torrid zone, visited with the intolerable 
 heat of the sun, reflected from the burning sands, as from the 
 mouth of an oven, and whose very zephyrs were fire, to think that 
 such would be his state through everlasting ages, if he should con- 
 tinue to reject the inspiration of the Koran ! By the perpetual 
 sounding of such rewards and punishments in the ears of his 
 countrymen, Mohammed terrified some and allured others into the 
 belief of his mission. But he had still another engine for batter- 
 ing down opposition, and that was, his threatening the most dread- 
 ful judgments here upon earth, in case of non-compliance with his 
 favorite scheme. He gave them to understand, that the old world 
 was destroyed by a deluge, for their disobedience to Noah ; that 
 Sodom was consumed by fire and brimstone from heaven, for it? 
 treatment of Lot, and the Egyptians drowned in the Red Sea, for 
 rejecting the mission of Moses. To those and such like instances 
 of the divine displeasure against the workers of iniquity, he added 
 a fiction of his own, about the destruction of Ad and Thamod, 
 totally destroyed for similar reasons. Now, if land be an object 
 of desire to the shipwrecked mariner, drink to the parched tongue, 
 or ease to such aa are tormented with the gout, all the promises 
 and threatenings of Mohammed must have been equally the ob- 
 jects of desire and aversion. And here it is obvious to remark, 
 that there was no sort of analogy between the above judgments, 
 which reason would soon have pointed out to the Arabs, had not 
 their hopes and fears been their principles of action. It was a 
 sophistical inference, that because the Egyptians and Sodomites 
 were made the visible monuments of the wrath of insulted Heaven, 
 therefore all those who rejected his claim to a divine commission 
 would also be punished ; for they were rendered inexcusable by 
 their open contempt of the warnings of Jehovah, or the miracles 
 which were performed to subdue their unbelief; whereas the Ara- 
 bians rejected the lunatic pretences of a man who could only aa- 
 ert, without a single evidence of the truth of his assertion. 
 
 In the above manner he continued to propagate his imposture, 
 which acquired additional strength so fast, that many, whom no 
 promises could as yet allure, nor threatenings intimidate, began tc
 
 14 LIFE OF MOHAMMED. 
 
 be alarmed. Such as were supremely ignorant, and excessive!) 
 addicted to idolatrous worship, could not hear his invectives against 
 such a practice without fear or indignation. To have pulled th 
 meat from their mouths under the most pungent stings of hunger, 
 would not have been considered as greater injustice and barbarity, 
 than the exclaiming against their deities. But men of penetra- 
 tion and discernment were alarmed for another reason. Thej 
 saw a system of tyranny and oppression making rapid strides tow 
 ards maturity, which, if not finally suppressed in a state of in- 
 fancy, might soon divest them of all their possessions. This made 
 them resolve to cut off the object of their terror and disgust, let 
 the consequences be what they would, as they rightly judged, that 
 of two evils the least should be chosen. Humanity itself can 
 scarcely help lamenting that they did not succeed ; but by the 
 timely interference and vigorous exertions of Abu Taleb, his uncle, 
 he was delivered from premeditated massacre, to be a scourge to 
 the world. It does not appear that this man ever espoused the 
 religion of his nephew, but such was his affection for him, far ex- 
 ceeding what is commonly found in that degree of consanguinity, 
 that all his power and influence became devoted to his service 
 when in danger from his enemies. 
 
 Mohammed being constantly urged to work miracles in confir- 
 mation of his pretended mission, by all those who continued proof 
 against his arts of seduction, he was galled to the very soul, and 
 greatly at a loss what answer to return. But being now so accus- 
 tomed to the sneers of waggery, or the terrible blows of reason 
 and argument, he received them as things of course, and his pres- 
 ence of mind cooperating with his ready wit, seldom left him for 
 any length of time in total stupefaction. He therefore told them, 
 without seeming to be much disconcerted, that the working of 
 miracles formed no part of his apostleship, being entirely limited 
 by God to preach the rewards of paradise, and the punishments of 
 hell ; the dignity of his own character, and the submission which 
 all men were required to pay to him as the prophet of God. Soon, 
 however, did he perceive the impotency of this argument. They 
 considered it as reasoning in a circle, to prove his mission by itself. 
 If you are divinely inspired, let us see your credentials, for God 
 will send no man upon such an errand as you assert you are come 
 on, without such undeniable tokens of the veracity of the messen- 
 ger, as all men must believe, if not resolutely blind. Finding the 
 people more than a match for him in canvassing the merits of this 
 excuse, he had recourse to another which he deemed more con- 
 clusive. He said that their predecessors had treated the miracles 
 of Saleh and other prophets of their own country with such ridi- 
 cule and contempt, that God was determined they should never 
 have an opportunity of behaving so again. If we suppose that 
 this nonsensical story was an object of general belief among the 
 Arabs, as we think it was, it behooved to have greater weight wHb
 
 LIFE OP MOHAMMED. 15 
 
 hif hearers, than bis former apology. If it was a legend of hit 
 own fabrication, he would take care to lay the supposed scene of 
 those miracles at such a distance from Mecca, as to put it out ol 
 the power of the objectors to contradict him to his face. But be 
 ing afraid that even this might fail to produce the intended effect, 
 he said that all those whom God had from eternity ordained to 
 believe, would do so, without the aid of miracles, while those whom 
 he determined should not believe, could not be converted by tec 
 thousand miracles. This was the justly exploded doctrine of fate 
 and destiny, which many of the ancients considered as above the 
 Almighty ; as a blasphemous inexpressible something to which 
 God himself was subject. Yet even this, which is no more like 
 the Scripture doctrine of predestination than the east is like the 
 west, or the light of a glow-worm like that of the sun, would not 
 answer his purpose. He therefore observed that Moses and Joshua 
 were frequemtly disobeyed, and rejected by wickedness and unb<- l> , 
 which made God send him last of all to compel them by the sword. 
 
 It may here be remarked, that although Mohammed disclaims, 
 in his Koran, the power of working miracles, for the reasons al- 
 ready mentioned, yet some of his admirers have ascribed many to 
 him which are miracles with a vengeance. It seems he was capa- 
 ble of cleaving the moon in two, which no doubt required a very 
 desperate stroke, even from a prophet's arm ! They tell us also 
 that trees went out to meet him ; that water flowed from between 
 his fingers ; a beam groaned at him ; a camel, poor creature, com- 
 plained to him ; possibly knowing him to be a prophet, sent to re- 
 dress all grievances ; and a shoulder of mutton informed him that 
 it was poisoned. Stories have often been invented by wicked men, 
 with a design to depreciate Christianity in the world ; but we dare 
 not say that this bundle of absurdities was the production of any 
 wag for a similar purpose, since Arabian writers relate them, who 
 were superstitiously attached to everything Mohammed either said 
 or did, and who would not have uttered a syllable to his prejudice, 
 had they viewed it in such a light. 
 
 Perceiving that there was little probability of augmenting the 
 umber of his proselytes by the various arts he had hitherto em- 
 
 Sloyed, but that a cause so interesting to him was rather on the 
 ecline, he resolved to effectuate by violence, what he could not 
 accomplish by dint of argument. The number of his adherents 
 must, however, have been very considerable, before he could ven- 
 ture to undertake such a hazardous enterprise, since his ambitious 
 views were blasted forever, and his very life at stake, if he did not 
 succeed. Those who say the fewest, allow him to have had five 
 hundred, others a thousand, and others more. Finding that hia 
 cause would flourish no longer at Mecca for the present, and that 
 every moment's delay only increased his danger, by strengthening 
 ihe rage and fury of his opposers, he fled to Mediu a, with as many 
 M would follow him This city is about two hundred and seventy
 
 16 LIFE OF MOHAMMED. 
 
 miles distant from Mecca, to which he Certainly fled in consequent 
 of an invitation. This favorable turn of fortune he improved in the 
 best manner to his advantage, and the number of his followers in- 
 creasing so fast, he resolved on the reduction of Mecca, with all 
 convenient speed. The genuine dispositions of the man now began 
 to show themselves in all their native deformity, and to evince that 
 rapine and murder were the darlings of his soul. When his cruelty 
 or injustice offended any of his disciples, a chapter of the Koran put 
 everything to rights. It was a plump argument, that God author- 
 ized and countenanced him, and to gain the belief of his follower! 
 to such a daring assertion, was to magnify his villany into some- 
 thing meritorious. Soon after his arrival at Medina, he built a 
 house for his own accommodation, depriving some poor orphans of 
 the ground upon which it was erected. Such a barbarous deed 
 excites pity in the bare relation of it, but this great prophet of God 
 could perform it without any compunction 1 It is matter of lamen- 
 tation to the good man, and of triumph to the infidel, that religion 
 has been so frequently made the imp of wickedness in every age 
 of the world. It is a melancholy proof that no degrees of impiety 
 will shock some men, and an evidence of the stupidity of the mul- 
 titude, in believing that the very worst of crimes can be the off- 
 Bpring of religion. 
 
 As all authors are agreed that Mohammed lived thirteen years 
 at Mecca, and ten at Medina, at which place he died, and as hia 
 famous trip to heaven is placed in the twelfth year of his pretended 
 mission, it will be proper to take some notice of it here. Being in 
 bed one night with his best beloved wife Ayesha, he had a very 
 familiar visit paid to him by the angel Gabriel. On examining 
 the performances of Raphael, Titian or Van Dyke, we do not find 
 that they ever painted an angel with more than two pinions. It 
 follows, therefore, that they have never favored the world with a 
 picture of Gabriel, since Mohammed, who behooved to know the 
 true state of the matter, informs us that he had seventy brace of 
 wings ! It seems too, that he is as much master of etiquette as any 
 teacher of manners whatever, for he very politely rapped at Mo- 
 hammed's door. On gaining admittance, he shook the good old 
 prophet most lovingly by the hand, telling him that he was sent to 
 jonduct him to the divine presence, to receive the finishing touches 
 of hia glorious mission. A galloway called Alborak, as white as 
 milk, was ready to carry him, a beast on which the prophets had 
 ridden some thousand years before. But while Gabriel held the 
 bridle till Mohammed should mount, the creature began to kick 
 and plunge with such fury and desperation, that he could not get 
 up. Had the stupid animal known the honor that was intended 
 Lim, in being employed to carry such a load of holiness on such an 
 important errand, instead of exhibiting ao much rusticity and want 
 of breeding, he would have neighed with transport. However, a 
 lucky thought came into the good man's head at this critical June-
 
 LIFE OF MOHAMMED. 17 
 
 ture, which accomplished his aim. He faithfully promised to Albo 
 rak, that if he would let him mount, without any more ado, he 
 should be rewarded in the end with a seat in paradise. And to 
 say the truth, the paradise of Mohammed is fitter for quadruped* 
 than for rational beings. This had its intended effect, when awaj 
 they set for Jerusalem much quicker than lightning. Alborak be- 
 ing fastened to the iTxit of a rock, they instantly reached the first 
 of the seven heavens, composed entirely of solid silver. Here was 
 an old decrepit man, who turned out to be Adam, the father of \aa 
 all, and who, embracing the prophet with great tenderness, thanked 
 God for giving him such a son, as well he might ; for certainly he 
 was a most hopeful and promising child ! Here too he saw the 
 stars hanging by golden chains suspended from the roof, which is a 
 hint to you, ye advocates for the Copernican system, who absurdly 
 believe that the planets roll round the sun ! At the distance of 
 five hundred years' journey, according to the usual rate of travel- 
 ling upon earth, they reached the second heaven, which was all of 
 pure gold. In it he met with Noah, who, from a deep conviction 
 of his inferiority, recommended himself to his prayers. The third 
 heaven was of precious stones, in which Abraham resided ; but a 
 sight of him was a trifle, compared to an angel, on whom he gazed 
 with astonishment. The distance between his eyes was seventy 
 thousand days' journey, and consequently his whole height was five 
 millions forty thousand, or four times as high as all his heavens put 
 together, since each was distant from the other five hundred years' 
 journey. You must not be surprised if he stood right up between 
 the third and fourth, although higher than all the seven ; for if 
 you cannot give it your reason, an Arabian can give it his faith. 
 You may say indeed, that it requires pretty strong faith ; but 
 surely it calls for no stronger belief than the Roman Catholic pos- 
 sessed, when he exclaimed, on his being fairly conquered by argu- 
 ment, " credo quod impossibile est I " 
 
 The fourth heaven was made of emerald, in which Joseph 
 dwelt : The fifth was of adamant, the residence of Moses, with 
 whom he had a conference : The sixth was of carbuncle, the 
 aliode of John the Baptist ; and the seventh of divine light, where 
 he found Jesus Christ. It is worthy of observation, that all whom 
 he saw in each heaven, recommended themselves to the efficacy of 
 his prayers ; but he confesses that he himself requested the prayers 
 of Christ. We do not suppose that this humility was genuine, but 
 that he paid him this compliment to flatter the Christians, who 
 had always greater indulgences from him than the Jews, and 
 whose favor and friendship he studiously courted. There was also 
 a very remarkable angel in this highest heaven, for he had no 
 'ewer than seventy thousand heads, (Mohammed you see, did not 
 deal in trifles,) in each head seventy thousand tongues, and each 
 tongue tittered seventy thousand distinct voices at once. That is, 
 he spoke audibly three hundred forty three millions of millions of
 
 18 LIFE OF MOHAMMED. 
 
 words in an instant, and therefore if he could write with the sam 
 expedition, he must have been able to compose eighty- five millions, 
 even hundred and fifty thousand folio volumes almost in the twink- 
 ling of an eye, though we allow four millions of words to each ! ! On 
 Mohammed's arriving within two bow-shots of the throne of God, 
 he perceived his face covered with 70,000 veils, but when he came 
 near it through water and snow, the hand of the Almighty was se 
 cold, when laid upon his back, that it penetrated to the very mar- 
 row. Having obtained important secrets, which it was not lawful 
 to utter, and having been informed that he should be (which was 
 the very cream of the journey) the greatest man upon earth, 
 he was conducted back again by Gabriel to the foot of the rock, 
 where mounting Alborak, he was presently at home. 
 
 The Arabians themselves could not help laughing at this great 
 story, when it was related by him the next day. Some of his 
 converts were perfectly ashamed, and it occasioned a considerable 
 diminution of his influence for a little time ; but by the timely and 
 artful interference of Abu Bekr, another of his uncles, the defec- 
 tion was prevented from increasing. This man was a convert to 
 the truth of his pretended mission, and succeeded him in the regal 
 and pontifical dignity. It became next a subject for discussion, 
 whether it was a real journey or a vision, which gave rise to much 
 altercation among his followers. The more rational part of them 
 would have had it only a vision or a dream, since they found it by 
 no means safe to give the prophet the lie by declaring it a fabrica- 
 tion ; but that it was a real journey was the opinion which gained 
 the victory, as it had Mohammed and Abu Bekr on its side. The 
 Impostor himself having now had considerable experience of the 
 success of his Koran, when viewed as a revelation, determined tc 
 give currency to this journey of his, by another chapter, in which 
 he brings in God himself as vouching for the truth of every par- 
 ticular. The contemplative mind stands astonished at this stu- 
 pendous wickedness, and wonders how human nature could per 
 petrate such deliberate villany. But indeed, when the stings of 
 conscience are so blunted as to permit a man with impunity to 
 commence an impostor, there is nothing in the whole compass of 
 human depravity at which he will startle. 
 
 Being now at Medina, and enjoying the attachment of a con- 
 siderable body oi men, he made frequent attacks upon the adja- 
 cent towns and villages, distributing the booty taken from the 
 vanquished among his soldiers, and reducing the inhabitants to 
 slavery, who procured their emancipation by the acceptance of hi 
 religion. In short, after he had subdued Mecca, which he was not 
 long in accomplishing after his flight from it, he carried his victo- 
 rious arms through the greater part of Arabia, and even into 
 Syria ; and till he put his cause out of the reach of danger, it 
 continued to be supported in the same bloody manner. Such was 
 '.be terror and consternation which his victories occasioned every-
 
 LIFE OF MOHAMMED. li 
 
 where, that many places surrendered to kirn which luj tad not 
 actually visited in person, whose inhabitants procured their liberty 
 on the common terms of bartering their consciences. 
 
 Having reduced Mecca, the place of his nativity, which he 
 marched against with about ten thousand men, he put. to death all 
 those whom he suspected to be his most inveterate enemies, giving 
 pardon to the rest on a formal recantation ; and having committed 
 the government of the city to a confidential deputy, he returned 
 to Medina, for he did not deem it safe to dwell any longer in a 
 jlace where he might every moment run the risk of being secretly 
 despatched. 
 
 The Arabs compute their time from the period at which Moham- 
 med fled from Mecca, which they call the Hegira, a word that in 
 their language signifies flight. This is similar to the Grecian 
 method of computing from the first institution of the Olympic 
 games, and the Roman practice of dating from the foundation of 
 the city. Formerly the Mohammedans computed from the last 
 war in which they had been engaged. 
 
 Mohammed having a deep rooted enmity against the Jews, made 
 war upon all those adjacent tribes who professed that religion. It 
 is perhaps difficult to assign a reason why his animosity had neither 
 limits to its rage, nor termination to its existence ; but we find one 
 circumstance mentioned by some authors, which the Impostor 
 might view as a vindication of its occasional sallies. A certain 
 Jew, named Caab, having a brother who had espoused the religion 
 of Mohammed, he composed on the occasion a ludicrous poem, in 
 which he exhibited the fooleries and nonsense of that religion in 
 such a satirical light, that the prophet determined to take ven- 
 geance on every tribe professing Judaism on his account. Such 
 is the tendency of satirical compositions, if well written, that they 
 unavoidably exasperate the persons against whom they are lev- 
 elled, if they do not reclaim them. Rage being the effect which 
 Caab's poem produced, Mohammed gave strict orders to appre- 
 hend, and bring him to condign punishment. And in order the 
 better to secure the performance of his command, he offered a 
 reward to the person who should seize him. On his being appre- 
 hended and brought before him, the poem was recited by the au- 
 ihor in his hearing ; after inserting the name of Abu Bekr instead 
 of Mohammed, which it seems occurred very often, expecting 
 thereby to mitigate his fury. But finding him by no means in- 
 clined to the side of clemency for this alteration, Caab had re- 
 course to an expedient, which answered his purpose, rescued him 
 from impending destruction, and even obtained him the intimacy 
 md patronage of the prophet. The Impostor having received a 
 new mistress by way of present, an object it seems, who was the 
 very darling of his soul, Caab wrote a poem in commendation of 
 her charms, so exactly suited to the palate of the pretended 
 prophet, that he buried bis resentment m an excess of kindnesa
 
 20 LIFE OF MOHAMMED. 
 
 Presence of mind, if it be not a virtue, is nevertheless of such inv 
 portance to its possessor, that it frequently delivers him from 
 greater trials, difficulties, and embarrassments, than any of the 
 lour which are denominated cardinal. 
 
 The whole life of Mohammed after his flight to Medina, was one 
 continued scene of butchery and rapine. He, with his associates 
 and followers, plundered every caravan of its valuable commodi- 
 ties, if not guarded by a force superior to his own, in which case 
 he was obliged to make a precipitate retreat in order to save his 
 life. It often happened, however, that there arose much disputa- 
 tion among his followers, how the booty should be divided, to which 
 he put a final period by the eighth chapter of his Koran. He 
 there assigned one fifth part to himself, and ordered the rest to be 
 divided among his soldiers. Strict discipline and subordination 
 are not easily \ept up among freebooters and thieves, for even the 
 captain of such a gang will soon dwindle into contempt, and per- 
 haps be in danger of losing his life, if he discovers a determined 
 resolution to have an immoderate share. Such is the nature of 
 his employment, that he must rather make his portion the result 
 of their concessions, than of his own stern authority. With this 
 fact Mohammed seems to have been perfectly acquainted, and 
 therefore as he had small hopes of composing their differences or 
 silencing their murmurs by his exertions as a man, he had recourse 
 to his old trade of fetching authority from heaven, and made God 
 the umpire between him and his followers. He was very fortunate 
 in his battles, if success in a desperately wicked cause deserves the 
 appellation ; but amidst the wonderful and mysterious vicissitudes 
 of human affairs, it was not to be expected that he would always 
 be victorious. The most distinguished favorites of fortune, whether 
 in the senate or the field, never experienced sninterrupted suc- 
 cess. At the battle of Ohud he was obliged to retreat, having 
 lost a considerable number of his men, whom he left dead on the 
 field. As many of his adherents concluded that the prophet of 
 God would be invulnerable, and his army crowned with universal 
 triumph, they could not help murmuring against him on the loss 
 af their relations, which, as it betrayed a spirit of disaffection, he 
 prepared himself to suppress. He attempted to persuade them 
 that their defeat was to be ascribed to the wickedness of some who 
 followed him, against whom it thus pleased the Almighty to testify 
 his displeasure. It is no doubt true, that the Supreme Being haa 
 sometimes shown his hatred of vice by the complete discomfiture 
 of the vicious ; but Mohammed very artfully attributed the wick- 
 edness in this case to an improper source. If, instead of consider- 
 ing it as a punishment for the sins of his followers, he had honestly 
 confessed that it was for the crimes of their leader, we should have 
 given him credit for the acknowledgment, and considered it aa 
 pretty near the truth. In addition to this he made use of an old 
 xpedient which had frequently served bis turn upon former occ*
 
 LIFE OF MOHAMMED. 21 
 
 lions his beloved doctrine of fate and destiny. He observed 
 that the very moment of every man's death is fixed, beyond which 
 no caution can ever carry him, nor the greatest negligence or 
 danger prevent him from reaching. That it is all one as to th 
 time of his departure whether he is at home or in the field of bat- 
 tle. But he gave the finishing stroke to his sophistry upon thii 
 subject by affirming that such as expired in battle, in defence of 
 religion, would unquestionably be rewarded with a seat in para- 
 dise. Nothing equal to this could have been invented, to make 
 men fight with ungovernable fury and .desperation, which the very 
 certainty of perishing behooved to strengthen. As the prospect of 
 death increased, their brutal ferocity would rise higher and higher, 
 since the point of the sword was their passport to heaven. A man 
 of an enlarged understanding may be astonished how such non- 
 sense could become a subject of belief; but let the fact be admit- 
 ted that it was believed, and then the consequences which we 
 have stated must follow. 
 
 It would be an almost endless task to give even a catalogue of 
 his numerous wars, and therefore we shall confine ourselves to 
 those which more or less affected his circumstances in the world, 
 promoted or retarded the completion of his fondest wishes, or were 
 in any way instrumental in accelerating his death. When he com- 
 pelled the city Khaibar to surrender, he took up his lodgings in the 
 house of a principal inhabitant, being accompanied by an officer, 
 whose name was Bashar. Sitting down to supper, very likely with 
 a pretty sharp appetite, they fell upon a shoulder of mutton, which 
 had been prepared for their entertainment. It is said by different 
 authors, that the landlord's daughter took care to give it such a 
 seasoning as might have made it their last meal upon earth. In 
 plain English, we are told she poisoned it, and that it proved in- 
 stantly fatal to Bashar, who died upon the spot. Mohammed him- 
 self not relishing the taste of it, ate very sparingly, and beholding 
 the tragical end of his officer and companion, spat out the morse) 
 tr at was then in his mouth. It seems, however, that he had pre 
 viously swallowed so much as was sufficient to shatter his robust 
 constitution, and lay it in ruins in the space of three years. Few 
 vegetable or mineral poisons, we believe, are known to the learned 
 of this country, but such as accomplish the dissolution of the body 
 in a very few hours, if not dislodged from the stomach by power- 
 ful emetics. Yet we have read of poisons which did not accom- 
 plish their object till the end of many years, operating as slowly as 
 a chronical distemper, and bringing down to the grave with the 
 lame gradual diminution of health and strength, as if the person 
 poisoned had been in a consumption. Those who ascribe miracles 
 to Mohammed, contrary to his own acknowledgments, probably 
 allude to this piece of flesh when they say, that a shoulder of 
 mutton told him it was poisoned. If this was the case, it had 
 whispered to him in so low a tone as not to be heard, or else it had
 
 f2 LIFE OF MOHAMMED. 
 
 only vociferated when it was too late. Be that as it may, th 
 whole contexture of this story renders it extremely suspicious. 
 
 The Impostor had reduced this city to obedience by his victo- 
 rious arms, and therefore we may conclude that its inhabitants 
 would show him all possible respect, however much strained and 
 contrary to their real sentiments that respect might be. since he had 
 it in his power to add butchery to conquest. True, indeed, some 
 individuals have been found among men, who could make the most 
 desperate attempt to recover the independence of their fellow- 
 citizens, and lose all sense of self-preservation in the magnitude of 
 the idea. Brutus could despatch his beloved Caesar, to preserve 
 the liberty of his country from the assaults of despotism ; but we 
 find nothing in the character of Mohammed's landlord which can 
 rank him with a Brutus. He must have been either an innkeeper 
 or a private person of property. If he was the former, it certainly 
 would not strike him to take such a step, since the prophet's 
 money to be paid for the entertainment was as good as another's. 
 If the latter, his invitation was the result of hospitality, and the 
 farthest in the world from a design to murder. It will be to little 
 purpose to say, that the perpetrators of this deed would reason 
 with themselves thus : If their prophet and general could once 
 be cut off, his soldiers will become so entirely dispirited and in- 
 capable of resistance, as either to surrender to the mercy of the 
 town or betake themselves to a precipitate flight, and hide their 
 shame and disappointment in the shades of obscurity. This would 
 have been a desperate supposition, in which the odds were twenty 
 to one against them. Besides, the whole of this transaction is as- 
 cribed to a giddy girl, to which her father is not once supposed to 
 have been privy ; and therefore to make her reason in such a man- 
 ner, to draw remote and dubious consequences from premises 
 beyond the reach of a childish understanding, exceeds all power 
 of belief. When interrogated why she ventured to commit such a 
 horrible crime, she is made to reason with the acuteness of an 
 Aristotle. She said, that if he really was a prophet, he would 
 certainly know that the meat was poisoned, but if ne was not, she 
 considered it as highly meritorious to rid the world of such an in- 
 famous wretch. Here we have a view of things ascribed to a girl, 
 perhaps not fifteen years of age, who discovered a degree of sagac- 
 ity and discernment not always to be met with, even in a man of 
 fifty. But to crown the whole, we hear nothing of any signal pun- 
 ishment inflicted on the offender by Mohammed, who was left in a 
 situation to avenge himself of his adversaries, nor is it said that his 
 euccessor took the smallest notice of it in a vindictive manner. 
 
 As to the single circumstance of his dying by poison, there must 
 be some other way of accounting for it than that which passes cur- 
 rent with the public. The persons who poisoned him, if they did 
 t through design, would undoubtedly have kept their own secret, 
 nee the making it known was their speedy destruction. If it
 
 LIFE OF MOHAMMED. 23 
 
 was the result of accident, we should not have heard the girl 
 reasoning like a philosopher on the merit of her conduct. In a 
 word, it seems to be involved in impenetrable darkness how, or by 
 whom, he was poisoned, without admitting a number of absurdities, 
 at which reason recoils. Poisoned, however, he was, as he ac- 
 knowledged on his death-bed, and therefore all that can be 
 said with certainty is this : Mohammed having experienced the 
 snare laid for him, either by mere accident or the superior sensi- 
 bility of his palate, might perhaps think of turning this circum- 
 stance to his advantage, or of allowing his followers to make at 
 much of it as they could, in heightening his prophetic greatness. 
 As there was probably none present but Bashar to witness what 
 quantity he devoured, he might ascribe his escape to the immediate 
 hand of God, whose prophet he pretended to be, and that he was 
 placed beyond the reach of danger by his heavenly constituent. 
 This idea might suppress his resentment, and induce him to make 
 no minute inquiry after the cause of this calamity, having escaped 
 himself. 
 
 His followers having now a leader who was proof against poison, 
 they would be still further persuaded of the truth of his mission. 
 Had Mohammed stopped here, and observed the same cunning and 
 privacy in his last moments, which distinguished him through life, 
 iiis prophetic reputation would have been much augmented. If, 
 instead of complaining bitterly to the mother of Bashar, that ne 
 felt the effects of the bit he had eaten at Khaibar, then corroding 
 his very vitals, and hastening his dissolution, he had given out 
 that his approaching death was the result of age and fatigue, 
 bringing on that momentous period which is the common lot of 
 humanity, his whole life would have been one consistent scheme 
 of wickedness. 
 
 From the reduction of Khaibar to his final dissolution, a period 
 of about three years, frequently feeling (as he thought) from oc- 
 casional twitches and pains in his bowels, that he was not so invul- 
 nciable as he a>ad his followers pretended, he became, if possible, 
 more bloody and merciless than before, while he could stand upon 
 his legs, confessing that to be the sole cause of his death in the 
 extremity of his torture, which at first he wished the world to be- 
 lieve had done him no injury. Before his departure he nominated 
 Abu Bekr his successor, to whose particular care and protection 
 be recommended his beloved wife, Ayesha. He gave up the ghost 
 in the sixty-third year of his age, according to the Arabian com- 
 putation, or in the sixty-first according to ours. His death was 
 matter of astonishment to many of his adherents, who considered it 
 as incompatible with the nature and design of his mission. They 
 concluded, therefore, that he was only asleep, and would assuredly 
 return in the space of a few days. Finding him not at all disposed 
 to return, they gave him a thousand years to finish his journey, 
 which brought it down to 1632. As there was still no appearance
 
 J4 LIFE OF MOHAMMED. 
 
 of the good prophet's coming back, they gave him a thousand yean 
 more. 
 
 Abu Bekr put a period to the controversy respecting his exit, 
 by proving out of the Koran, that the prophet of God behooved 
 to die. They were also divided in opinion as to the manner and 
 place of his interment; whether his remains should be conducted 
 to Mecca, and there deposited with his ancestors in the place of 
 his nativity. This was likewise managed by the influence and ad- 
 dre, of his uncle, who commanded a grave to be dug in the place 
 where Ayesha's bed stood. Here was Mohammed buried, and 01 er 
 his grave a mosque or place of worship was afterwards erected. It 
 is not true the the Arabs were required to pay divine honors to 
 him in the grave, for the pilgrimages of his followers were directed 
 to be made to Mecca, whereas his tomb is at Medina, two hundred 
 and seventy miles from it. We must also reject those ridiculous 
 accounts which have been circulated, probably by Christians, of 
 his being suspended between heaven and earth in an iron coffin, 
 by the power of magnets, since the Mohammedans themselves never 
 attempt to prove any such thing. 
 
 Thus have we endeavored to draw the character of Mohammed, 
 and the various methods adopted by him to establish his imposture 
 in the world, from the period at which he assumed the title of the 
 Prophet of God, to the time of his decease. Lust and ambition 
 were the two powerful motives by which he was actuated, and he 
 reckoned no sacrifice too expensive to accomplish his aim. We 
 have seen the various arts by which he insinuated himself into the 
 good opinion of many, making them converts to his cause, and 
 how respectable he became in their estimation, by the help of his 
 wit, presence of mind, and consummate address, before he had re- 
 course to his last expedient of giving mankind his religion at the 
 point of the sword. For ten years his life exhibited nothing but 
 highway robbery, plunder, and bloodshed, in which, considering 
 the number of his forces, and the extent of the theatre upon which 
 he acted, he exceeded in atrocity even Alexander the Great. To 
 undertake such a task as that of the Arabian Impostor, required a 
 mind an almost utter stranger to fear, in addition to those quali- 
 ties of which we have already found him possessed. A palpable 
 discovery of his perfidious designs would be the forerunner of an 
 ignominious death, and even to be vanquished before the comple- 
 tion of his wishes, no less hazardous. Yet, in spite of every dis- 
 couragement which deliberation must have suggested, without a 
 rational argument, or the shadow of a miracle to support his im- 
 pious claim, he subjugated a larger portion of the globe, than the 
 heavenly and philanthropic religion of the Lord Jesus Christ has 
 yet enlightened. This is a phenomenon in the history of moral 
 revolutions, which will beggar the whole world to produce such 
 another. It is not, however, so astonishing, that his imposture 
 ihould have gained a footing in the seventh century, among igno-
 
 LIFE OF MOHAMMED. 25 
 
 rant barbarians, to whose lusts it promised to administei everlast- 
 ing fiiel, as that the progressive improvements of reason have not 
 long since been its grave. The free exercise of reason will be ita 
 destruction at last ; but while it continues to be crammed down 
 the throats of mankind, it will not on a sudden give its dying 
 groan. It is the religion of India, Persia. Turkey in Asia, Turkey 
 in Europe, Arabia, Little Tartary, Little Bokharia, and various 
 other countries. India is two thousand three hundred and twen- 
 ty-two miles long, and two thousand one hundred broad. 
 
 Long. Broad. 
 
 Persia, 1225 900 mile*. 
 
 Turkey in Asia, 1200 900 
 
 Turkey in Europe, 540 540 
 
 Arabia, 1830 1260 
 
 Little Tartary, 450 15R 
 
 Little Bokharia, 1560 570 
 
 Russia alone, only one empire of Europe, is more than twenty- 
 five times as large as England ; yet the religion of Mohammed in 
 fects and enslaves more of the globe than six times the whole o* 
 Europe taken together ! 
 
 That the unbounded gratification of his lusts was one primary 
 object to be gained by his perilous undertaking, is clearly evinced 
 by the multitude of his wives. Such as appear desirous to lessen 
 their number, admit that he had no fewer than fifteen, while 
 others (which appears nearer the truth) inform us that he had 
 twenty-one. Five of the number died before him, among whom 
 was Khadijah, whose fortune enabled him to begin his projected 
 plan ; other six, it seems, he divorced, either from unaccountable 
 caprice, or because of incontinency, and ten of them were living at 
 the time of his decease. Besides these he had many concubines. 
 Ugly and deformed as this picture is, and consummately wicked 
 as it represents him to have been, it were well if we had no au- 
 thentic documents for making him still worse. But Mohammad 
 not only gives the reins to his appetites, and breaks down every 
 barrier which nature itself has erected, but lays claim in his Koran 
 to the divine approbation, and represents a holy God as chiding 
 him for his diffidence in being afraid to avow any passion, which 
 be had commanded him to gratify. Let us hear no more of the 
 crimes of Francis Spira, Julian the Apostate, or Judas Iscariot ; of 
 the bloody temper of Nero, or the sullen barbarity of a Caligula 
 or a Domitian ; for all these were pious saints or immaculate an- 
 gels, in comparison with Mohammed, and must be ashamed to as- 
 sociate with him, even in the regions of the damned. 1 
 
 1 Some people lay claim to such an excessive degree of benevolence, that 
 in order to represent the Deity as merciful in their opinion, they make him 
 unjust. To such it will perhaps sound har^h to call Mohammed a more 
 wricked wretch than Judas Iscariot, Nero, Caligula or Domitian; but the
 
 26 LIFE OF MOHAMMED. 
 
 It will not bear dispute, that his ambition was ungovernable, 
 ince every action of his life tended, either directly or indirectly, 
 to the acquisition of supreme authority. No man ever hazarded 
 o much to obtain fuel for his appetites, and absolute doirinion 
 over his fellow-creatures; and he shines conspicuous above the 
 whole human race for unmingled wickedness, as to the means he 
 adopted. He haa both men and devils fairly outdone; for al- 
 though some may have been almost as wicked, yet he is the sin- 
 gular individual who could venture to make Almighty God the 
 partner of his crimes, and give currency to all manner of vice by 
 a patent from heaven. These things duly considered, we shall not 
 wonder to find many of his followers entering the lists in his de- 
 fence, and writing treatise after treatise to free him from censure ; 
 for although the Koran is sufficient to satisfy the faithful, yet in- 
 fidels will always be finding fault, even with such a spotless life as 
 that of Mohammed ! If you ask his deluded followers why their 
 prophet co'Uu be guilty of such an horrid act of injustice, (besides 
 the impiety of it in making God commend his conduct,) in marry- 
 ing such a number of wives, be not afraid that you shall go without 
 an answer. It was that he might beget a multitude of young 
 prophets, it being a thousand pities that the genuine breed of such 
 a man should ever become extinct I But, oh, what an unluoky re- 
 ply, when it is well known that not a woman in his whole seraglio 
 had a child to him but Khadijah, his first wife ! She bare him MX, 
 and they all died before him, except Fatima, his daughter, who was 
 married to his cousin AH ; and it does not appear that she was any 
 way remarkable for a prophetic spirit. 
 
 Setting aside altogether the impiety of calling God in to justify 
 Buch conduct, there are very few men to be found who will at- 
 tempt a vindication of polygamy, even upon rational principles. 
 The primary design of marriage, with all the duties consequent 
 on the union of the sexes, plead for monogamy in the strongest 
 terms, which is further strengthened by the almost perfect equality 
 in the number of males and females up and down the earth. The 
 proportion taken in many places with the greatest accuracy, is as IS 
 to 12, or 26 to 24. The God of nature seems wisely to have in- 
 tended this surplus in the number of males, to provide for those 
 accidents and dangers to which their more active and enterprising 
 life exposes them. The man, therefore, who is guilty of polygamy, 
 nay, even of bigamy itself, commits as glaring an act of injustice 
 against the whole human race, as if he spent his lifetime in acts 
 u robbery and theft. It is of consequence impossible to vindicate 
 the conduct of Mohammed in this respect, even admitting that his 
 polygamy had not been rendered more shocking by his own dreadful 
 
 tingle circumstance of making Jehovah support his debauchery will justify 
 the charge. Even Judas repented, but Mohammed went to the grave, in 
 o tar as we know, without a pang of remorse, although he had been th 
 Bstrument of damning myriads.
 
 LIFE OF MOHAMMED. 27 
 
 blasphemy ; and to crown all, the supposed object of such deport 
 ment never was obtained. I say the supposed object, for notwith- 
 standing his adherents endeavor to extenuate his guilt on the fore- 
 mentioned grounds, it does not appear that the Impostor looked 
 any farther than the glutting of his appetites. Young prophets or 
 no prophets he considered as of little consequence ; and indeed his 
 voluptuous course of life was inimical to procreation. 
 
 His votaries have likewise been much perplexed how to defend 
 liis conduct in propagating his religion by the sword. To gain the 
 assent of mankind to the truth of any proposition, it is necessary 
 that it be supported by convincing arguments, since the human 
 mind has it not in its power to believe without evidence, no more 
 than it can reject what is matter of fact, and demonstrated to be 
 so, whatever it may pretend. Hence every species of persecution 
 for conscience' sake is the most flagrant injustice, the highest insult 
 which can be offered to the Almighty, and a tacit acknowledgment 
 that the cause thus supported will not bear examination. For if 
 it will, why are not men permitted to examine it with the utmost 
 attention, since the native beauty of truth is such, that to see and 
 admire it are inseparably connected. Jesus Christ was so diamet- 
 rically opposite to Mohammed in this, as well as in everything 
 else, that he seemed afraid lest mankind should believe him with 
 too much precipitation. " If I do not the works of my Father, be- 
 lieve me not." That is, if raising the dead, giving sight to such as 
 were born blind, and feeding thousands with the food of a few in- 
 dividuals, do not demonstrate the power of Jehovah, and exclude 
 the possibility of fraud and deception, T beseech you to turn your 
 backs upon me, as in duty bound, and reject me as an impostor. 
 But as Mohammed had nothing to offer which would bear inspec- 
 tion, he considered it as the most effectual method to make an 
 appeal to the heart ; and surely nothing can touch the heart so 
 feelingly as the point of a sword ! The learned amongst his fol- 
 lowers, (for learned men are not always proof against delusion,) 
 have undertaken a defence of him in a very singular manner 
 They observe that as there are a variety of attributes in the divin 
 essence, God has sent different personages in different periods of 
 Lhe world, to manifest, sometimes one attribute, and sometimes an 
 other. Accordingly they say that Jesus Christ was sent to manifest 
 the righteousness of God; Solomon to exhibit his wisdom, glory, 
 and majesty ; Moses his wonderful providence and amazing clem- 
 ency ; but that it was reserved for Mohammed to show forth bis 
 fortitude by the power of the sword. That is to say, God appointed 
 him to unman the human race, to reduce them from rational beings 
 to necessary agents, to render them no longer accountable to their 
 Maker, and compel them to do evil. The divine attributes are no 
 doubt many and various, but it is utterly impossible that any one 
 of them can ever be magnified at the expense of the rest. God \a 
 tssentially consistent with himself, and the manifestation of one
 
 j>8 LIFE OF MOHAMMED. 
 
 attribute can never be the destruction of another. He who sayi 
 that Jehovah is so merciful as not to punish the workers of iniquity, 
 exhibits him as unjust; and to affirm that he is so just as not to 
 pardon the sincere penitent, m his own terms, is to charge hin 
 with tyranny. In like manner to assert that God will ever force 
 man to believe anything by external violence, is in effect maintain 
 ing that he is sorry he has given him such faculties, by which alon 
 4e is capable of discriminating between the operations of his ow 
 hands and the shifts of a deceiver. This hint of forcing men to 
 believe has been borrowed from Mohammed by the Church of 
 Rome, and to do her justice she has faithfully improved it. It may 
 be proper to observe, for the information of those who are not 
 qualified for abstruse speculations, that the criminality of compel- 
 ling men to believe, does not entirely depend on the falsity or 
 wickedness of the proposition to which their assent is demanded. 
 It is cruel and unjust to say to any person, you shall believe that 
 it is proper to worship the devil, or that his ghostly holiness can 
 pardon iniquity. But it is equally base and tyrannical to force a 
 man to believe with a dagger at his breast, that the providence of 
 (iod extends over all ; that the soul is immortal, or that the three 
 angles of any triangle whatever are equal to two right angles ; for 
 rill the understanding is enlightened, and the conscience persuaded 
 ol the propriety of a man's conduct, his reception of truth itself is, 
 under such circumstances, morally evil as it relates to him, although 
 it be not so in the abstract. If, then, it be unjust to compel a man 
 to believe truth, since he thereby for the present flies in the face 
 'tf conscience, it must be infinitely more so to force him to believe 
 4 lie, especially if that lie assumes the venerable garb of religion, 
 l-iet it not be imagined, however, that this will justify any man in 
 remaining ignorant of such truths as nearly concern his present 
 and future happiness, when he enjoys the rational means of being 
 better informed ; for God will only consider that ignorance as in- 
 uocent which is clearly invincible. Neither will the above reason- 
 ing justify the inference, that it is cruel in any Protestant govern 
 ment to impose certain restraints ; for example, on Roman Catholics, 
 because such a step is not designed to make them believe anything, 
 but only to prevent that moral, and especially that political mis- 
 chief which would unavoidably follow from their uncontrolled ac- 
 tion upon the principles they believe already. 
 
 God forbid that Protestants should ever persecute, and thereby 
 make a formal renunciation of the spirit of Christianity ; but we 
 trust they will ever discover the vigilance for which they have 
 hitherto been so famous, in guarding their native land from the 
 worst of all tyranny. 
 
 It being agreed on all hands that Mohammed was extremely 
 'gnorant, in so far as that expression is opposed to education, could 
 he accomplish his designs without any assistance ? This is an im- 
 portant inquiry, because he could neither read nor write, the com-
 
 LIFE OF MOHAMMED. J9 
 
 mon fate of every person in Mecca, except a single individual, who 
 was a relation of Khadijah's, and who had been both a Christian 
 nd a Jew. He was likewise brought up to a reverence for idolatry 
 and unacquainted with the principles of Judaism and Christianity 
 both of which his Koran plainly shows that its authors certainly 
 understood. How he acquired this knowledge deserves some con- 
 sideration. He travelled, it is true, into Syria, Persia, and Egypt- 
 while factor or agent for her who became his first wife, in all whici 
 countries he would find many disciples both of Moses and of Christ . 
 but such a minute inquiry into their principles, if made in public, 
 while he discovered no inclination to become a convert to either, 
 would have excited general curiosity to find out his reason, and this 
 again would have left no uncertainty as to the source of his infor- 
 mation. A man, ignorant of both, must have required considerable 
 time and attention to become so well versed in their tenets, as the 
 author of the Koran must be allowed to have been. We should 
 suppose that all the knowledge he could acquire in the course of 
 travelling would be very trifling, as it would come accidentally in 
 his way ; for a man whose success depended on privacy would not be 
 very inquisitive. Besides, when men are engaged in traffic, and 
 have their ideas engrossed with the disposal of their commodities, 
 they are not in a humor to talk much about religion. Yet no man 
 can read the Koran without being assured that he did receive 
 assistance from some quarter, but there are two circumstances 
 which increase our difficulty in coming at the truth. Christians 
 who were filled with indignation at the wickedness of Mohammed 
 might perhaps be disposed to exaggerate in this as well as in some 
 3ther things relating to the Impostor ; and his followers berag de- 
 termined to support the divinity of its origin, would not make any 
 circumstance public which would injure this opinion, if able to 
 keep it a secret, however well acquainted they might be with the 
 truth. Taking therefore the testimony of those authors who can 
 be least suspected of having any such despicable end to serve ae 
 that of indulging in a spirit of malevolence, we may rest assured 
 of this truth, that Mohammed was aided in the composition of nil 
 Koran by a Jew and a Christian. The Jew's name was Abdia 
 Ben Salon, whom the Impostor called Abd'allah, according to the 
 Arabian method of terminating Hebrew words. The name of the 
 Christian monk was Sergius or Bahira, the first given him by the 
 Western, and the second by the Eastern churches. That the man 
 is one and the same, appears from the uniformity of the descrip- 
 tions given of him ; and the reason why he is called Sergius in the 
 West and Bahira in the East, may have been owing to a change 
 of opinions, and subsequent change of name, the Western churches 
 continuing to call him Sergius from their ignorance of the change, 
 and the same cause inducing the Eastern churches to call him 
 tlways Bahira. 
 All I find related of Abdia or Abd'allah worthy of notic* IK
 
 80 LIFE OF MOHAJMMED. 
 
 that he was a man of amazing artifice and cunning, probably i 
 native of Persia, and so absolute a stranger to remorse of con- 
 science on the commission of evil, that he was a match for any 
 thing, however desperately wicked. He was a man of profound 
 erudition, skilled in all the abstruse learning of the seed of Abra- 
 ham, and even promoted to the literary dignity of a Rabbi. A 
 respectable author called Johannes Andreas, who, from being a 
 Mohammedan turned Christian, avers that Abd'allah wrote all 
 Mohammed's pretended revelations for the space of ten years. 
 This instantly lets the cat out of the bag, for however much his 
 employer might insist that he was only his amanuensis, we who 
 have an opportunity of investigating the matter with calmness and 
 attention, must dispute his veracity. A regard to truth was none 
 f Mohammed's failings, and therefore all he could say upon the 
 subject, will not free him from the imputation of having this fellow 
 for an accomplice. Being as little disposed to boggle at immorality 
 as he could possibly be himself, he could not have found a person 
 in the world better qualified for his purpose. But as Bahira could 
 just as easily have betrayed Mohammed as he had deserted his 
 former principles, the Impostor, who no doubt perceived this, sent 
 him quietly to the other world, when he had no further use for 
 him. Two may perhaps keep a secret, however wicked, but it is 
 extremely dangerous to trust any more. Iniquitous designs have 
 uch a tendency to beget a spirit of jealousy, even in the project- 
 ors, and to excite a competition for fame or emolument, that they 
 perpetually cherish the seeds of their own destruction. Without 
 honesty a community of thieves cannot long exist, and without a 
 degree of confidence in an accomplice which it is almost impossible 
 to call forth, an Impostor is in perpetual danger of having those for 
 his greatest enemies who are privy to his scheme. If they are 
 chiefly concerned in its fabrication, and in giving it some shadow 
 of consistency and plausibility, the least air of superiority on hia 
 part may shake it to its very basis, and neglecting to reward them 
 in such an ample manner as they expect, may lay it in ruins. Of 
 all these circumstances Mohammed seems to have been perfectly 
 aware, and therefore he deemed it the safest and most prudent 
 method to dispatch Bahira, since this would render it impossible 
 for him to tell any tidings. It would be absurd to expect a par- 
 ticular account of this murder in any historian, but the inquisitive 
 mind can discover sufficient premises from which to infer this ecu- 
 elusion. If it was ever known to any that Mohammed was the 
 personal perpetrator of the deed, it would naturally be ascribed to 
 any cause rather than the just one. But from the observations 
 already made, the true reason can hardly be controverted by a 
 reflecting mind. And while the horrid wickedness of Bahira must 
 be execrated by every pious soul, this diminishes not the guilt of 
 Mohammed in imbruing his hands in his blood. They were both 
 Boosters, but the employer of the monk was infinitely the greatei
 
 LIFE OF MOHAMMED. 81 
 
 villain, since he added murder to delusion, united a wish to deceive 
 the world with a breach of trust, and basely violated the confi- 
 dence which he had induced Bahira to repose in him. Indeed we 
 deem the receiver of stolen goods as bad at least as the thief, and 
 therefore the countenancer of a scheme so wicked in its nature, 
 and so dangerous in its tendency, met, in a premature death, the 
 (ate he deserved. 
 
 As we wish to omit nothing of importance which can either 
 exhibit the folly and superstition of the Mohammedans, or the 
 extreme wickedness of their prophet, disdaining at the same time 
 to father anything upon him for which we can discover no authen- 
 tic documents ; it will be proper to present the reader in this place 
 with the ridiculous stories concerning this monk, which are firmly 
 believed by the disciples of the Impostor. We are told that Bahira 
 meeting Mohammed in a city called Bostra, on the confines of 
 Syria, instantly knew him to be the great prophet that waa to 
 come into the world, to make a clearer revelation of the will of 
 God to men. The mark by which he recognized him was a light 
 shining from his face, and which at the creation of the world was 
 stamped upon Adam. The unity of this luminous appearance 
 was preserved from the days of Adam to the time of Abraham, 
 when it was converted into two, one resting upon Isaac, and the 
 other on Ismael. The light of Isaac, they observe, was soon 
 manifested in the many prophets who descended from him, but the 
 light oi Ismael was veiled till the time of Mohammed, in whom 
 it shone forth with such brilliancy, that Bahira knew him in a 
 moment ! This is a clumsy, ill-made allusion to the shining of 
 Moses' face, when he came down from the mount, which rendered 
 it extremely difficult for the Israelites to look upon him. They all 
 saw the light, which must always be perceived by persons who 
 have the use of their eyes ; but the light on Mohammed's face 
 could only touch the optics of Bahira. Everybody else in the 
 public market must have been blind, while the apostate monk wa 
 as quick-sighted as a cat. It is said by others, that he knew Mo- 
 hammed by the seal of his prophetic mission stamped between hii 
 shoulders. It is a pity they have not condescended to tell us 
 whether this mark was on the bare buff, or on his outer doublet. 
 If on his upper garment, hundreds must have seen it as well at 
 Bahira, and if he instantly stript to the skin to make the wonder- 
 ful discovery, how came it to pass that all this hurry and bustle 
 33 'aped the observation of the multitude V If it is pretended that 
 he took him aside to examine it privately, how came he to know 
 that such a mark was there ? It is manifest that he would not, 
 tliat he could not have taken such a step without some previous 
 conviction or suspicion of its existence ; but how he acquired this, 
 is the question. It is extremely curious that he should know him 
 by a certain mark, which he did not know was there prior to an 
 examination. Had he known it by a supernatural impulse, h
 
 32 LIFE OF MOHAMMED. 
 
 would have told the public that this -was the prophet of God, th 
 messenger of the great Allah, and that there was a particular mark 
 between his shoulders, which they might examine if they pleased. 
 Nothing of this, however, was attempted, for it seems it was enough 
 that Bahira knew such a mark to be there, and what it signified, 
 without permitting the people to act the absurd part of judging 
 for themselves. Those who would not wish to have their conduct 
 touched by the dirty hand of inspection, should prevent mankind, 
 if possible, from the horrid crime of thinking. This was the pru- 
 dent, cautious conduct of Mohammed and Bahira ; but the passive 
 obedience of the multitude in giving credit to the existence of a 
 ght which they did not see, and of a mark they were never re- 
 quired to examine, remains to be accounted for, and perhaps alwat 
 will. Truth is always consistent with itself, but falsehood is so 
 disjointed and incoherent in all its parts, that eagle-eyed investi- 
 gation must discover its cloven foot. 
 
 The deluded votaries of Mohammed being determined to reject 
 every idea of his having received assistance in the composition of 
 his Koran, convert his very ignorance into an argument for its 
 divinity. They allow him to have been destitute of the first prin- 
 ciples of any art or science, challenging the world to produce such 
 a work under similar circumstances. It is as capable of demon- 
 stration as any problem of Euclid, that he had it not from God, 
 because his design in fabricating his imposture, and the means htf 
 employed to insure its success in the world, are absolutely repug- 
 nant to every notion of the Almighty, which the lowest and 
 most degraded state of the human understanding can possibly 
 form. It succeeded by humoring the darling passions of corrupt 
 nature, and durst never make an appeal to the common sense of 
 mankind. Thus much will be granted, that the Koran, after de- 
 ducting the blasphemy, absurdity, and contradiction with which it 
 abounds, is the very standard of elegance in the original, discover 
 ing beauties as a composition in the Arabic tongue, which no igno- 
 rant man could ever have exhibited. But this can be no argument 
 in favor of its divine origin, while it carries in its bosom the insignia 
 of the devil, and abounds in obscenity and profligacy. 1 It is noth 
 ing in its favor, that it sets out with supporting the unity of the 
 divine nature, and so repeatedly asserts that God is one. Thu 
 only betrays the cloven foot of Abd'allah his Jewish confederate- 
 who, in spite of all his Rabbinical ingenuity, artifice, and caution, 
 aould not wholly conceal the faith which he formerly professed, not 
 
 1 But were it even possible to obtain a miraculous power in order to 
 dindicate a lie, that power would not make a rational being credit any 
 voctrine or precept which dishonors God. For instance, a miracle coulo 
 not make men believe that the Almighty is the author of sin, much leii 
 will the language of the Koran, however elegant, support his divinity 
 while every sentence of it almost is an open insult to the Majesty of heaven
 
 LIFE OF MOHAMMED. 33 
 
 nly in one, but in many places of the Arabian Bible. But the 
 truth is, he did not wish to conceal it, since a part of it, at least, 
 was to compose the part of the Koran, no doubt with Mohammed'* 
 consent and approbation, after he came to understand it. When 
 ever any mention is made of rites and ceremonies, whethe- to 
 be espoused or rejected, the mysterious jargon of the Talmuci dis- 
 covers to the discerning mind who was his principal coadjuu*. 
 Without the aid of some who better understood the Supreme 
 Being than an egregiously ignorant man, born and brought up in 
 an idolatrous country, the Koran could not have had even the de- 
 spicable merit of mingling this doctrine with so much wickedness. 
 It is a systematical vindication of robbery, debauchery, and mur- 
 der, not only sanctioned by the life of its author, but blasphemously 
 supported by the authority of God himself, which the Impostor 
 says he received from the angel Gabriel. 
 
 We do not suppose that it was material to Mohammed what he 
 taught, provided his countrymen could be brought to believe it* 
 divine origin, whether from God or from the gods ; the legality oi 
 the means by which he proposed to enforce its observance, and the 
 undoubted equity of his claim to supreme dominion, both in things 
 secular and religious. True, indeed, he had much opposition tc 
 expect from Jews and Christians, in the infancy of his scheme, cA 
 which we have already taken notice, and therefore it was a piece 
 of consummate policy, for which he was certainly indebted to the 
 plotting head of Abd'allah, to admit into his system some peculiar 
 leading doctrine, which both parties believed. We cannot allow 
 that Arabian divinity taught men such ideas of God, as a Jew 
 could communicate, and which, it must be confessed, abound in 
 the Koran, notwithstanding the wickedness it makes the Almighty 
 to countenance. Idolatry is incompatible with such ideas, tor 
 when worship is divided among a thousand deities, the mind can 
 have no such exalted conceptions of any individual. This wa* ttoe 
 case with the Greeks and Romans. Under the fictitious character 
 of Jupiter, the greatest authors would have us to perceive Almighty 
 God, the independent ruler of the universe ; but as Jupiter vrat- fc 
 thief, a whoremonger and adulterer ; a scandal even to mankind, 
 and as he died, and was buried, we should as soon credit the Koran 
 as adopt such a sentiment. Mohammed, then, by giving the unity 
 of God a place in his Bible, took off a considerable part of that 
 horror at his religion, which must otherwise have been felt by 
 Christians and Jews. It was thus the easier for him to make 
 proselytes of people so torn to pieces by dissension as the Eastern 
 churches of the Christians then were, many of whose members 
 chimed in with his delusions ; and his own countrymen being with- 
 out any religion, properly so called, were the more likely to es- 
 pouse opinions which offered no violence to their passions. It was 
 also a grand manoeuvre for making converts of the Jews, who could 
 ftv no means stomach the doctrine of the Trinity. If any system 
 3
 
 34 LIFE OF MOHAMMED. 
 
 io completely wicked could bid fair to suit the palates of every de- 
 cription of men at the period when, and in the country where the 
 scene was laid, that of Mohammed was undoubtedly the system. 
 Yet we have seen that the first thirteen years of his pretended 
 mission were spent to little purpose, considering how he labored, 
 and the arts he employed, for it could not bear the touchstone of 
 reason and argument. This made him finally resolve to adopt th 
 method already taken notice of, and which he so faithfully used for 
 the last ten years of his life to give speedy and extensive circu- 
 lation to his opinions by the invincible logic of the sword. Nay, 
 it is still customary with Mohammedan preachers to deliver their 
 discourses to the people with a sword by their side, not only as ex- 
 pressive of the sublime manner in which that religion was first 
 propagated, but as evincing also what every man has to expect, it 
 he ventures to dispute its divinity, or recede from its defence. 
 This accounts for its extensive spread, and the long duration of 
 its existence, since no man dares venture to renounce it, without 
 (he certain prospect of making his escape to some land of liberty, 
 or of meeting death in its most dreadful forms. 
 
 Mohammed, whose time-serving disposition made him readily 
 humor every whim, caprice, or superstitious attachment of his 
 countrymen, if calculated to accelerate the accomplishment of his 
 designs, changed his first resolution of making his disciples turn 
 towards Jerusalem in performing their mummery worship, and 
 gratified their wishes to give Mecca the honor. At this place there 
 was a temple long before the time of Mohammed, consecrated to 
 idolatry, and converted by him to purposes not less wicked and 
 impious. It is said by the Arabians, that it was originally built in 
 the celestial regions, sacred to the devotional exercises of angelic 
 spirits. According to them, paradise was situated in heaven, and 
 Adam also worshipped in this temple before his fall. Even in his 
 lapsed condition, it seems he retained a very high veneration foi 
 it, and therefore humbly entreated the Almighty to let him have 
 one like it upon earth. In compliance with his importunity, the 
 Supreme Being sent him down one in a curtain of light, which fell 
 in the beloved city of Mecca, the place of the prophet's nativity. 
 But the third son of Adam, called Seth, wishing to have a building 
 something more substantial, erected one upon the spot, composed 
 of stones and clay, retaining, however, the exact model of the 
 visionary fabric. 
 
 It is deeply affecting to a philanthropic heart, to consider how 
 many millions of rational beings are degraded to the rank of brutes 
 by the consummate artifice and wickedness of a single individual. 
 They gc about their religious farrago, as if they worshipped God 
 m the best possible manner, resulting from a well-informed judg- 
 ment, and an explicit, indubitable revelation of his mind and will 
 
 Superstitious to a most extravagant height, they are often employed 
 iu sobbing and sighing, entreating Allah to 
 
 * , . . , f .'. 
 
 to forgive their iniquities,
 
 LIFE OF MOHAMMED. ft* 
 
 nd all on a sudden they are as merry as pipers, feasting and rev- 
 elling like an assembly of Bacchanalians. Every year they retire 
 to a nill, called in their language, Gibbel el orphat, or the mountain 
 of knowledge, two months and nine days after the fast of Ramadan, 
 to receive from the Iman or priest the supposed honorable title of 
 Hadgee. On their way to Mecca from this mountain, each gathers 
 forty-nine small stones, which they throw by sevens at a time at 
 three pillars in the vicinity of the mountain, calling out, ston 
 the devil and them that please him. 
 
 Within the temple of Mecca, said to be about ten times as large 
 m circumference as the Royal Exchange of London, stands a solid 
 square edifice, called the Beat Allah, to which the Arab? pay such 
 an enthusiastic regard, that they deem it unspeakable happiness 
 to be soaked with the rain which comes from the roof of it. The 
 temple is without any ornaments or images, as they abhor idolatry, 
 at least in profession ; it is destitute of pews or seats, and the floor 
 is covered with mats. They believe that the patriarch Abraham 
 or Ibrahim built the Beat at the divine command, and his own 
 sepulchre, according to them, is but a few paces from it. The city 
 of Mecca is but a mean place, without any walls as a defence, and 
 the houses are despicable. It is situated in one of the most barren 
 spots of Arabia,'about a day's journey from the Red Sea. 
 
 Having formerly mentioned the journey of Mohammed to heaven, 
 and commented upon it as it deserved, it may here be necessary to 
 assign his reason for the fabrication of such an absurd story. He 
 found that many of his assertions were deemed ridiculous, and that 
 it would be an endless task to compose a chapter for the confirma- 
 tion of everything he might have occasion to advance. He there- 
 fore tried how his trip to heaven would take with the multitude, 
 to the belief of which he found means to gain their assent, by 
 bringing in Almighty God to vouch for its truth. To have invented 
 this story sooner than he did, would have spoiled all, but after it 
 was believed that he was divinely inspired, it was easy to give it 
 currency by the composition of a chapter. This made oral tradi- 
 tion as much respected among the Arabs as it was among the 
 Jews, who often raised it to a level with the Scriptures, and thui 
 Mohammed gained the object which he certainly had in view. The 
 volumes of tradition, made up of his sayings and remarks, are 
 called the Sonnah. 
 
 As Mohammed always admitted the inspiration of the Old and 
 New Testament, or the divine mission of Mosea and Jesus Christ, he 
 thereby stole insensibly on the affections of Jews and Christians. 
 To have considered them as impostors, and publicly to have avow- 
 ed that these were his sentiments, might have procured him their 
 warmest opposition ; but to insinuate that God only designed his 
 mission to be more effectual than theirs, and finally to accomplish 
 what they had not brought about, was a masterly snare, which 
 they could not well avoid. To combat the preconceived opinion!
 
 86 LIFE OF MOHAMMED. 
 
 of mankind with success, can only be done by a real rnessengei 
 from heaven, while artful villany may delude the most penetrat- 
 ing by granting all they desire. But this acknowledgment of Mo- 
 hammed pointed still farther, and was designed to establish the 
 belief of a proposition more interesting to him that these very 
 Scriptures predicted his coming as prophet from on high. If the 
 Impostor himself pretended that he was the subject of prophecy, 
 the idea must have been suggested to him by the united cunning 
 of Abd'allah and Bahira, although we do not find it very explicitly 
 laid to his charge ; but it has not wanted advocates among his 
 ablest adherents. We are assured that God cannot predict the 
 coming of a deceiver, as a prophet sent by him. consistently witl 
 the honor of his glorious attributes, which he must ever defend, 
 because he would thereby confound the distinction between good 
 and evil, and render it impossible for his rational creatures to dis- 
 criminate between truth and falsehood. While acquainted with 
 the character and doctrines of Mohammed, it would be impossible 
 to believe a revelation as coming from heaven, should it contain the 
 most distant hint that he was a prophet of God. Such an idea 
 would destroy every mark of divine originality, except we could 
 demonstrate that it was a wicked interpolation. But as both the 
 Old and New Testaments have been quoted in proof of the justice 
 of his claim, it will not be deemed impertinent to examine such 
 quotations. 
 
 When Moses was about to bless the children of Israel a little 
 before his death, he thus spoke, Deut. xxxiii. 2 : " The Lord came 
 from Sinai, and rose up from Seir unto them ; he sinned forth from 
 Mount Paran, and he came with ten thousands of saints ; from his 
 right hand went a fiery law for them." It is nc doubt an unques- 
 tionable fact, that the Lord's coming from Sinai is descriptive of 
 the giving of the law to the children of Israel, when in terrific 
 majesty he descended to its burning top, and when the mountain, 
 enveloped with smoke, seemed a magazine of fire. It may also be 
 allowed that Seir is a mountain in the vicinity of ancient Salem, 
 and thus Moses and Christ may be represented. But when the 
 advocates for the mission of Mohammed indulge in their sophistry, 
 and wish to consider Mecca as the place intended by Paran, they 
 either show their ignorance of its geographical situation, or expect 
 that it is a very easy matter to impose upon mankind. Paran be- 
 ing situated on the confines of Palestine, in Arabia Petraea, no less 
 than five hundred miles from Mecca, the undoubted birthplace of 
 the Impostor, makes it a very unlucky circumstance for the credit 
 of his religion. As well might we prove that Euclid was buried 
 in Ireland, from the first chapter of Genesis, as that Mohammed, who 
 was born at Mecca, drew his first breath at Paran. But the abet- 
 tors of a desperate cause are often obliged to hazard a desperate 
 proof of its goodness. 
 
 IB Psalm 1. 2, it is thus written : " Out of Zion, the perfection
 
 LIFE OF MOHAMMED. 87 
 
 of beauty, God hath shined." In one particular version of th 
 book of Psalms, it runs thus : " Out of Zion God hath showed a 
 glorious crown ; " which last words are by some translators turned 
 into Arabic by eclilan mahmudan, an honorable crown, and last 
 of all by a most wonderful metempsychosis, it is made the crown 
 of Mohammed ! When or how God showed the crown of the Im- 
 postor out of Zion, is a nice speculation, except with the touch 
 of a magician's wand, we could convert Zion into Mecca, which, 
 by the way, would be no more difficult or impracticable, than to 
 change Mecca into Paran. 
 
 In the book of the prophet Isaiah, chapter xxi. verse 7, we find 
 the following declaration : " He saw a chariot with a couple of 
 horsemen, a chariot of asses, and a chariot of camels." In some 
 eld versions it is, a rider upon an ass, and a rider upon a cameL 
 From the manner of Christ's triumphant entrance into Jerusalem, 
 Arabic writers conceive him to be intended by the rider on an ass, 
 and as their countrymen use camels for beasts of burden, to be 
 sure Mohammed is the champion, which here rode upon a camel ! 
 According to this mode of interpreting Scripture, there is no ab- 
 surdity which it may not be made to prove. You have only to 
 change the primary signification into a second diametrically oppo- 
 site, this second into a third, and so on through a thousand stages, 
 if need be, till you bring it to the meaning required. Thus you 
 may prove that the angles at the base of an isosceles triangle are 
 equal to each other, by the music of the spheres, or the eternity 
 of the world from the nature of cause and effect. 
 
 Once more, our Saviour informs his disciples, in his valedictory 
 discourse : " If I go not away, the comforter will not come unto 
 you;" John xvi. 7. The deluded votaries of Mohammed, wishing 
 to make the world believe that their beloved prophet is here in- 
 tended, have taken care to call him Paraclete, which is derived 
 from a Greek word, signifying the comforter, a most easy and ex- 
 peditious method of applying the whole Bible to him. So it seems 
 Jesus said, that if he did not go away, the holy, the just, the mer- 
 ciful and benevolent Mohammed would not make his appearance, 
 to have his chaste ears grated by the filthy conversation of the 
 wicked, which would have been a loss to mankind not easily made 
 up. Although it is almost impossible to abstain from the indul- 
 gence of irony upon such a subject, yet as some may deem it in- 
 consistent with the dignified gravity of historical diction, we shall 
 vet it wholly aside, and challenge the sober reason of the whole 
 human race to point out the comfort arising from the religion of 
 Mohammed to a single individual. Could it originate from his 
 rapine and plunder, or the rivers of blood which he has been the 
 instrument of shedding ? Did it flow from the conduct which he 
 allowed men to exhibit here upon earth, from the tremendoua 
 punishments of his new invented hell, or the fulsome enjoyment* 
 of bis fool's paradise ? All this was incompatible with substantial
 
 38 LIFE OF MOHAMMED. 
 
 comfoit, incapable of yielding satisfaction to a reflecting mind, and 
 fit only to be imparted by an Arabian Paraclete. There are nc 
 doubt seasons, especially among ignorant barbarians, when the ver- 
 iest phantom may have the power to terrify, and every silly, sinful 
 gratification possess charms to allure ; but when the soul is once 
 thoroughly alive to a sense of its danger, or inspired with just 
 notions of its original dignity, it must be something more thar 
 burning pitch that can make it truly alarmed, and more refined 
 fruition than a bacchanalian heaven can present, that will b; 
 found sufficient to gratify its desires. The blasphemy and ab 
 gurdity of Mohammed's claim to a share in the predictions of th? 
 sacred prophets, can only be surpassed by the stupidity of tie 
 people who can set their seal to its truth and justice. 
 
 As we are now treating of the cunning and artifice of Moham- 
 med, the above instances of which must have originated from Abd"- 
 allah and Bahira, we shall here take occasion to mention another 
 which was purely his own. Being afflicted with that incurable 
 malady, the epilepsy or falling sickness, he made even this subser- 
 vient to the promotion of his designs, with the most consummate 
 address. When the convulsions came upon him, of which it is 
 probable he had previous information, he declared that he was 
 then so much overpowered by the abundance of the revelations 
 imparted to him, that he could not contain himself. The efful- 
 gence of the Angel Gabriel agitated him in a manner delightfully 
 violent, by the celestial visions he was commanded to bring him 
 from heaven. This was every way similar to the numine affla- 
 tus of some of the ancient oracles, and both were most eminently 
 the work of the devil. They equally imposed on the credulity of 
 mankind, and were leagued against the salvation of their immortal 
 souls, though unacquainted with each other. 
 
 We formerly mentioned the undoubted evidence we have that 
 Mohammed had wicked men to assist him in the composition of 
 his Koran, but we omitted a circumstance which is a further cor- 
 roboration of the same fact. In his journey to heaven, he saw a cock 
 of a most stupendous size, whose very wings covered the surface 
 of the sun, and caused an eclipse of that glorious luminary. He is, it 
 deems, the angel of the cocks, who intercedes with Heaven in behalf 
 of the whole tribe, and when the Almighty sings a morning hymn, 
 he harmoniously joins in concert, so very loud and shrill, that all 
 creatures in the universe hear it, except men and fairies. But on 
 the day of judgment he will crow no more, which will be a warn- 
 ing to every creature, except the two forementioned classes. Mo 
 hammedans reckon three voices which God always delights tc 
 hear : the first is the voice of him who is constantly employed in 
 reading the Koran ; the second, the voice of that man who gets 
 up early to pray ; and the third the voice of this huge cock. It 
 was a capital stroke of policy to exclude all men from hearing 
 this creature's crowing, since no other animal or insect could cafl
 
 LIFE OF MOHAMMED. 39 
 
 him a liar, lo be employed in singing hymns is incompatible 
 with absolute perfection and eternal independence, and therefor^ 
 to ascribe such an exercise to God, is no better than blasphemy 
 All this nonsense about the cock was not the result of Moham- 
 med's own prolific invention, but entirely manufactured by 
 Abd'allah, from the Babylonish Talmud, in which there is a 
 similar story, a particular account whereof may be seen in Bux- 
 torf's Hebrew Lexicon. 
 
 From all that has been said, it is manifest that the issue of the 
 dispute between us and the enemies of Christianity, must termi- 
 nate in this having asserted that an impostor must be supremely 
 wicked, assisted only by wicked men, have secular interest entirely 
 in view, and being capable of carrying his point, without terror 
 and compulsion ; it remains for the votaries of deism to prove, 
 that these are not essential prerequisites of every deceiver. If 
 they cannot do this, let them try to fix any one of them upon the 
 system of doctrines and opinions given to the world by Christ, 
 and we shall not hesitate to renounce it as an impious cheat. 
 But if light and darkness ; nay, if good and evil differ not more 
 essentially than Jesus and Mohammed, the divine mission of one 
 cf them is from thence fully established. The religion of Moham- 
 med is a religion of war and bloodshed, but that of Christ recom- 
 mends peace and benevolence. The one cannot exist without 
 rapine and plunder, while the same horrid actions are an eternal 
 disgrace to the other, prevent its rapid spreading through all na- 
 tions of the earth, and often draw down the vengeance of heaven 
 on its unworthy professors. Peace is its darling theme, and peace 
 it shall yet spread from pole to pole, in spite of all the tyrants and 
 plunderers upon earth. When it goes forth triumphant, tramp- 
 ling on every opposition, and repairing the ruins of Mohammedan 
 butchery, " then shall the wolf dwell with the lamb, and the leop- 
 ard lie down with the kid ; and the calf, and the young lion, and 
 the failing together, and a little child shall lead them. The cow 
 and the bear shall feed, their young ones shall lie down together, 
 and the lion shall eat straw like the ox. The sucking child shall 
 play upon the hole of the asp, and the weaned child shall put hia 
 hand on the cockatrice's den." Here is a plain intimation that 
 men would not devour each other in the ferocious manner they 
 do, were th* gospel universally felt in its renovating power, and 
 firmly believed. Every \war. except that which is purely defen- 
 sive, represents man in a more odious light than the beasts of 
 prey, who never worry or destroy their own species. We may, 
 iherefore, learn humanity from the very tiger, and blush and be 
 ashamed at the deportment of the lion. Tilings morally and eter- 
 nally wrong are not changed in their nature by refinement and 
 polish. It is indeed possible to give butchery such an outward 
 glitter as to deceive the unwary ; out the philosophical eye sees i< 
 rutchury still.
 
 40 LIFE OF MOHAMMED- 
 
 We have much need to recommend the benevolent spirit of 
 Christianity to the notice of each other, as well as transport it it 
 the Pacific Ocean ; for the civilized European who murders man- 
 kind with a gilded bauble called a sword, the Indian who scalps, 
 and the cannibal who eats his fellow-creature, are alike unac- 
 quainted with the gospel of Jesus. Nation shall not always rise 
 against nation, nor kingdom against kingdom ; for when the ram 
 of Jesus is universally revered, men shall not learn the destructive 
 art of war any more. The earth is large enough to contain us 
 all, and God intends that we should live upon it in peace, harmony, 
 and comfort. The gospel shall annihilate those furious passions 
 which gave war birth, and still administer fuel to its devastations> 
 and the whole world shall yet consider the exploits of Alexander, 
 Miltiades, or Julius Caesar as the deadly tricks of a madman. The 
 celestial hierarchy proclaimed peace on earth, and good-will to- 
 wards men at the nativity of Ckrist, and therefore those blessings 
 shall be enjoyed in their utmost extent, when the knowledge of 
 him pervades the globe. Then our ears will no more be stunned 
 by recitals of mad crusades in support of a thing falsely called re- 
 ligion, nor of empires courting disgrace by conquest and murder. 
 Powder, bullets, cannon, bombs, howitzers, and grenades will be no 
 more known, except the benevolent heart may think proper to 
 preserve them as monuments of human folly, and pointing to them 
 with pity and astonishment, exclaim Lo ! these are the things 
 which were held in estimation by our progenitors when mankind 
 were lunatics. Let it not, however, be imagined, that the Chris- 
 tian religion disclaims self-defence. No I Such indeed have 
 been the ideas of enthusiasm, cant, and hypocrisy, in order to gain 
 converts ; but the man who will not defend himself, his family, or 
 his country, is an enemy to God. The militia, therefore, of every 
 nation under heaven should be spoken of in terms of the highest 
 respect, because they never unsheath the glittering sword but in 
 defence of their country. Yet, at the arrival of the glorious period 
 which is to behold Christianity universally established in the world, 
 even the militia will be no more required ; for when none upon 
 earth are disposed to attack, defence must be useless. Delightful 
 era in the annals of the world I Not a single individual bearing 
 the name of man can be such a monster as not to long for it 
 Is it not a desirable thing that man should become the friend in 
 stead of the greatest enemy of man ; glory in the felicity and not 
 in the destruction of his neighbor ; do everything in his power to 
 make his life comfortable, and convert all instruments of murder 
 into laboring utensils ? Drive on, O Time, thy chariot wheels, 
 and bring the ever memorable epoch when men shall gain the use 
 of their faculties when there shall be nothing to hurt or destroy, 
 no garments rolled in blood, nor groans of expiring myriads tc 
 harrow up the soul of pity. These being the happy effects which 
 khe universal spread of Christianity must produce, in spite of it*
 
 LIFE 01- MOHAMMED. 41 
 
 enemies and mongrel professors, the monstrous blasphemy and ab 
 urdities of Mohammed must fall before it like Dagon before th 
 ark. The contest is between barbarity and benevolenc e, between 
 Jehovah and a monster in the shape of a man, and therefore judge 
 who shall gain the victory. 
 
 But after we have an impartial delineation of Mohammed'g 
 life, it is extremely natural to ask, what is the use of it in the 
 library of a Christian ? It can be no more agreeable to the be- 
 nevolent heart of a disciple of Jesus than the life of that licensed 
 thief and butcher of the human race, Alexander the Great, con- 
 sidered in itself, but it may be made interesting in another point 
 of view. He who has the honor of being an advocate for the New 
 Testament, has no doubt been often told that it is an imposition 
 upon the public, a system calculated to deceive the world, and aa 
 much an imposture as the Arabian Koran. To show, either how 
 far this is founded in fact, or how clearly it demonstrates the igno- 
 rance as well as the wickedness of those who make the assertion, 
 we shall now attempt a comparison of the lives and systems of the 
 two. We hope to demonstrate as clearly as the divine existence, 
 or any axiom in mathematics, that if Jesus Christ was an impos- 
 tor, Mohammed was unquestionably a prophet sent from God. We 
 shall prove that there is no other alternative, and therefore if Mo- 
 hammed was a deceiver, the divinity of the mission of Christ fol- 
 lows of consequence. In drawing this contrast we shall do what 
 we believe was never done before in a controversy of a religious 
 nature. We shall appeal to none but the enemies of Christ, and 
 none shall be permitted to speak for Mohammed but his deter- 
 mined friends. This is more than any deist could reasonably ex- 
 pect, and more, we presume, than he would venture to demand. 
 But as men of the most abandoned principles and dejtortment 
 uever have stained the character of Christ with anything immoral 
 or ambitious, and as the greatest advocates for the mission of Mo- 
 hammed have never been able to deny that he was extremely 
 wicked, this concession will do no injury, uncommon and unpre- 
 cedented as it is. 
 
 The very circumstance which proves that Mohammed was a 
 most infamous impostor, demonstrates that Jesus was a prophet 
 eent from God. No two personages ever appeared in the world 
 more perfect and absolute contrasts to each other than the founders 
 of the Turkish and Christian religion. Christ was pure and un- 
 spotted in the whole of his deportment, even confining ourselves to 
 the attestations of his enemies; but Mohammed was a sink of 
 iniquity, lust, and ambition, if we listen to his friends. Jesus em- 
 ployed no weapons in defence of his mission but the artillery of 
 reason and argument, joined to the impetuous influence of stupen- 
 dous miracles, while Mohammed could do nothing without the 
 tnergy of the sword. Christ gave the world a system of doctrine! 
 Mid precepts, the belief and practice of which must make men
 
 42 LIFE OF MOHAMMED. 
 
 supremely happy, although they should be reduced to nothing 
 at death ; while the doctrines of Mohammed and his various in- 
 junctions can yield no solid comfort to a rational mind, even 
 in this life, but must unquestionably bring them to everlasting tor 
 tnent, if there is a state of being beyond the present. Ignorant 
 and uncultivated as the Arabs might be in the days of this arch- 
 deceiver, they could never be so completely stupid and unac- 
 quainted with everything which a God must require from hk 
 creatures, whether relating to faith or manners, as their acceptance 
 of his system plainly indicated, had they not been forced. But it 
 is impossible to conceive how men should refuse to be pious, benev- 
 olent, and just. These three words contain an epitome of the 
 gospel, and therefore to embrace it with the sword brandishing 
 defiance, would not be half so astonishing as to reject it without 
 any restraint. But this contrast is too laconic to reach conviction 
 to every mind, which renders it necessary to spread out the lead- 
 in^ ideas in the subsequent paragraphs. 
 
 Before a man can deliberately undertake to be an impostor, he 
 must be supremely wicked, entirely .incapable of remorse of con- 
 science, and the determined enemy of everything that is good. 
 He must take no thought of the provocation given to the Almighty 
 by such a step, nor of the probability that he may be made a 
 standing monument of the divine indignation. The truth of this 
 assertion requires little proof. To cheat a man out of a sum of 
 money, or of anything else to which he has a legal title, is, by the 
 general consent of mankind, allowed to be criminal. To extend 
 the scale, and attempt to cheat thousands in a similar manner, is a 
 still higher degree of guilt; 'but to endeavor to impose upon the 
 whole human race, and cheat them out of the everlasting happi- 
 ness of their precious souls, is a species of iniquity for which no 
 language has a name. It is a thousand times worse than all the 
 murders ever committed, and a forger)- upon Heaven to an infinite 
 amount. Such a monster was Mohammed, his friends being judges, 
 for their numerous apologies for his insatiable lust and ungovern- 
 able ambition are demonstrations of his wickedness. But the 
 character of Christ was holy and unspotted, free from every tinc- 
 ture of pride or ambition, for all attempts to raise him to regal 
 magnificence were rejected with disdain. He went about contin- 
 ually doing good, and his life was a beautiful transcript of that 
 sublime piety and virtue which he inculcated upon others. This 
 all his first enemies have allowed, who examined his life with un- 
 common attention, and the microscopic eye of deism has not yet 
 found a blot in it. Vaninus, who died a martyr for atheism, hav 
 ing spent much time in the investigation of the character of Chris 1 
 to see if he could discover in it any symptoms of an ambition 
 spirit, or a thirst for secular authority, at last gave up the search 
 as altogether hopeless. Reader, whether of these two, think you, 
 wafl the prophet of God ? We leave you to answer the question
 
 LIFE OF MOHAMMED. 43 
 
 for we would not insult your understanding bj answering it for 
 you. 
 
 The whole system of an impostor must be a bundle of contradic- 
 tions, for what he commands at one time, he will find it necessary 
 to countermand at another. Personal ease, safety, and grandeur 
 being the only motives by which he can be actuated, the current of 
 popiilar opinion must frequently be humored, and the stern mandate 
 of to-day, become the humble recantation of to-morrow. Thus it 
 fared with the Koran of Mohammed, in which he was often under 
 the necessity of contradicting himself, either to obtain something 
 which he deemed good, or to avoid some serious danger. It is a 
 motley jumble of inconsistencies, for what is a crime in one chap- 
 ter is a commendable action in another. His admirers have laid 
 their heads together in order to account for this, while a person 
 with half an eye must perceive it to be unaccountable. That God 
 should inspire a man to call vice virtue, and virtue vice, is the most 
 horrid blasphemy that can be conceived. But the system of the 
 Lord Jesus, how consistent throughout ! All its doctrines and pre- 
 cepts, its promises, threatenings, and encouragements bear upon one 
 point the manifestation of the divine glory, and the substantial 
 happiness of the human race. While the Koran makes God the 
 author of sin, and exhibits him as highly pleased with every species 
 >f debauchery, the New Testament affirms that he is the enemy 
 of all unrighteousness, and must be angry with the wicked every 
 lay. Mohammed says, you cannot displease Allah by vice and 
 wickedness ; but Christ says, there is no possibility of obtaining the 
 divine favor and friendship in a course of impiety. Finally, Mo- 
 hammed says, men shall be brutes even in paradise, where wine 
 and sensuality will constitute their happiness; but Christ says, 
 nothing but absolute purity shall dwell in heaven, where men will 
 be delivered from all manner of corruption, pollution, or defilement, 
 and swallowed up, if we may so express it, in the boundless ecsta- 
 sies of beatific vision. 
 
 An impostor must be incapable of producing any evidence of his 
 pretended mission, sufficient to satisfy a rational being, because he 
 is not a messenger from that God who has all nature at his com- 
 mand. He will not venture to make the experiment of working a 
 miracle, being conscious to himself that he has not the power. 
 Mohammed of consequence never attempted to work any, but 
 labored to remove the importunity of the multitude upon that 
 subject by the shifts and evasions which have been already men- 
 tioned. But Christ made no shifts or evasions, for in open day, with- 
 out previous preparation, and before numbers who were prejudiced 
 gainst him, he performed the most stupendous miracles. He gave 
 sight to those who were born blind, raised the dead, and fed five 
 thousand men with food sufficient for fifty. We will not ask the 
 apostles, we will not ask a single Christian upon earth whether 
 Jesus ever wrought any miracles; but we will ask Celsus, For
 
 44 LIFE OF MOHAMMED. 
 
 phyry, Tacitus, or Tryphon, all sworn enemies to Christ, and they wiB 
 acknowledge he did. Celsus, it is true, ascribed them to the power 
 of magic, but the facts themselves he never presumed to controvert. 
 It waf reserved for Celsus to discover that legerdemain could fill a 
 man's belly, and is an assertion which must make a deiot blush, a 
 thing not very easily accomplished. 
 
 But it is said that miracles are not capable of proof from human 
 testimony, and therefore they cannot be believed. As unalterable 
 experience, says Hume, has established the laws of nature, the 
 proof against a miracle from the very nature of the fact, is aa 
 entire as any argument from experience can possibly be imagined. 
 That may readily be admitted, and yet it is no argument at ail 
 against the truth of a miracle. Facts are immutably the same 
 independent of our conceptions respecting them. A miracle is an 
 object of sense, and therefore can be fully attested by credible 
 witnesses, as the assassination of Julius Caesar. Whatever is pos- 
 sible can be proved, but a miracle, says Hume, admits of none, and 
 is rather a subject of derision than of argument; therefore, in 
 opposition to his own premises, it is a fact in the nature of thinga 
 impossible. Perhaps it may be said that it admits of proof from 
 the testimony of sense ; but this makes nothing for the cause of 
 infidelity. All mankind have as good a right as Hume had to de- 
 mand satisfactory evidence. If that evidence be the report of the 
 senses, it is easy to see that in all ages and nations miracles must 
 be wrought to gain the assent of men ; there must be an uniform 
 suspension of the laws of nature, to support the claim of any 
 revelation. But according to his own account, that which we see 
 happen in an uniform and regular manner, is not miraculous ; and 
 here again the possibility of such events is denied. The whole 
 force of Hume's artillery against miracles is included in the follow- 
 ing sentence, which, as he terms it himself, is a maxim worthy of 
 our attention. He affirms that " no testimony is sufficient to estab- 
 lish a miracle, unless the testimony be of such a nature, that its false- 
 hood would be more miraculous than the fact which it endeavors 
 to establish. Then, and not till then, can it pretend to command 
 my belief or opinion." Although we hope to make it appear that 
 such evidence can never be obtained, and would, upon his hypoth- 
 esis, destroy itself; yet it was at least candid to tell us what kind 
 of evidence he would have deemed sufficient. To say that any 
 event can be more miraculous than a miracle, is not the language 
 of philosophy ; for although every miracle requires an exertion of 
 power above human, yet we cannot say that one miracle isjnore 
 miraculous than another miracle, because it may require a superior 
 degree of power. That the testimony of any person or persons can 
 be miraculous, is physically impossible. The supposition of false- 
 hood, in their relation of facts, maybe truly astonishing; but it 
 can never be called a suspension of the laws of nature. When he 
 laid down this favorite maxim with such an air of triumph, he cer-
 
 LIFE OF MOHAMMED. 44 
 
 tainly was not aware that it would destroy itself. The force of th 
 evidence which he allows sufficient to establish the truth of a relig- 
 ious miracle, IB (I e only circumstance that must have rendered hu 
 assent impossible. If the testimony be more miraculous than th 
 fact which it is brought to support, it follows from his own con- 
 cession that a miracle must be believed. But were that testimony 
 to assume a miraculous nature, it would not only disprove the 
 miracle it designed to establish, according to another beloved 
 position of his, but necessarily destroy its own authority, abstractly 
 considered. The whole amount, therefore, of this wonderful maxim 
 is, to demand an impossibility in proof of what is possible, and 
 which, though it could be granted, would be an everlasting barrier 
 against the belief of miracles, even upon his own hypothesis. It 
 would be to make one miracle prove another, while all such events, 
 according to him, are subjects of derision, not of argument. Nay, 
 it would be to prove a lesser miracle by a greater, or to establish 
 the truth of what is highly incredible, by something that is more 
 BO. Admirable logic indeed ! We cannot help being grieved, that 
 the man who could write the matchless history of England should 
 have been betrayed into the vindication of such ineffable stupidity, 
 merely from a spirit of opposition to the Christian religion. 
 
 Mohammed declares he could work no miracles, but Christ 
 wrought many, his enemies being judges. They are objects of 
 sense, and consequently as capable of proof as any matter of fact 
 The only circumstance which can affect their credibility is the 
 suspicious character of eye-witnesses ; but when it is impossible 
 that they could be deceived themselves, and when no reason car 
 be assigned by which it may appear that they meant to deceive 
 others, no sophistry upon earth can prove why they should not be 
 credited. 
 
 Finally, no man who resolves to commence impostor must ven- 
 ture to exclaim against the peculiar foibles, nor even the daring 
 vices of those whom he means to delude. This would be to rouse 
 their indignation against him, to pave the way to innumerable 
 sufferings, perhaps to death itself, and give the finishing stroke to 
 his system as soon as it is formed. Sensual happiness, grandeur, 
 and dominion, being the only objects he can possibly have in view 
 by endeavoring to delude mankind, and thus to rob God of his 
 nght ; he will study their humors with as much care and indefati- 
 gable industry as men can study the sciences. Poverty and con- 
 tempt, persecution and death, being the chief objects of his horror 
 and aversion, he will shun them with as much assiduity as the jaw? 
 of a lion. As he designs to attain the unmolested, the unlimited 
 gratification of his appetites and passions by such a dreadful step, 
 he will be extremely cautious how he censures. All these things 
 must be foreseen by a deceiver, in the above manner he will find 
 it necessary to act, and all the forementioned dangers he must 
 labor to avoid. What avails his scheme, if he is imprisoned for
 
 46 LIFE OF MOHAMMED. 
 
 life or put to death ? To what purpose is it to aim at supreme 
 authority, if any step of his conduct should exclude him from it 
 forever ? These things were well understood, and artfully man- 
 aged by Mohammed, who yielded to the darling passions of his 
 countrymen, and denied them the gratification of no appetite 
 which they were determined to indulge. Not contented with 
 allowing them to sin here, and encourage them in vices to which 
 they were probably strangers before, he allowed them to hope for 
 all manner of sensuality through everlasting ages. But Christ 
 waged perpetual war with every species of iniquity, and reproba- 
 ted the most favorite vices of the greatest personages upon earth. 
 In proportion as error and wickedness became popular, and con- 
 equently when it was dangerous for a deceiver to meddle with 
 them, he increased in the thunder of his eloquence and force of 
 his reasoning against them, making no secret of the terrible ven- 
 geance of Almighty God, which the wretched abettors of such a 
 cause had to expect. Amidst innumerable trials, afflictions, and 
 persecutions, he pursued impiety with a steady pace, and even in 
 the certain prospect of death itself, he maintained his opposition 
 to the commission of wickedness. Instead of compromising the 
 matters between men's preconceived opinions and his system, he 
 combated every argument in support of error and absurdity, with 
 a resolute firmness which nothing could intimidate. By a candid 
 examination of this concise contrast, it will appear manifest that 
 Christ and Mohammed are antipodes to each other, and that if 
 the one of them be a deceiver, it is absolutely impossible that the 
 other can. 
 
 It is extremely difficult in some cases to hate wickedness, with- 
 out at the same time abhorring its perpetrator ; but if an historian 
 is not capable of doing so, it is not to be expected that he will 
 always speak the truth. To admit everything against Mohammed 
 which ignorance or malice may deem it proper to advance, is to 
 deprive ourselves of the power of refuting the most consummate 
 nonsense against Christianity. For example, Celsus wishes the 
 world to believe that Christ wrought miracles by the power of 
 magic ; but who in his senses will take the infidel's word for this V 
 While reason declares it physically impossible to fill a man's belly 
 by legerdemain, ten thousand ship-loads of such a man as Celsus 
 may affirm it, without running the hazard of being believed by 
 any. 
 
 In contemplating the wonderful revolution accomplished by 
 Mohammed, the inquisitive mind seems not altogether satisfied 
 with its ostensible reasons. If capable of bringing about the sub- 
 jugation of souls, it may be said that they do not appear adequate 
 to the task of continuing it in existence, and encouraging its 
 tpread. It must be granted that his flattering the great, and brib- 
 ing the poor ; his indulgence of sensuality upon earth, and volup- 
 tuous paradise beyond the grave, joined to the irresistible argument
 
 LIFE OF MOHAMMED. 47 
 
 of compulsion or force, could not fail to overpower for a little ; 
 but how Las even the energy of the sword kept it so long in be- 
 ing ? An eminent personage once said of Christianity, If this 
 work be of men, it will come to nothing, but if it be of God, ye 
 cann n overthrow it. No man, I trust, for the honor of his own 
 anden^nding, will ever apply this to the religion of Mohammed, 
 and iulur that it must be from heaven, as it has continued above a 
 thousand years. Such an inference would be sophistical and ab- 
 surd, li. is wholly destitute of external evidence, as we have 
 formerly evinced, and it contains innumerable internal marks of 
 forgery and deception. 
 
 If this inference will not hold good, perhaps it may be said that 
 its existence upon earth for so long a period is totally inexplica- 
 ble. Men have been as securely fettered by the manacles of des- 
 potism in a political, as the Arabs ever were in a spiritual sense 
 by the imposture of Mohammed, and yet they have brought about 
 their own emancipation in defiance of opposition. From being 
 the abject slaves of unlimited power, they have passed to a state 
 of independence like a shock of electricity. Such phenomena, it 
 must be granted, have been beheld in the political world, and con- 
 sequently it is logical enough to conclude that a similar escape 
 might be made from the fangs of spiritual despotism. It ought, 
 uowever, to be remembered, that men are seldom so much con- 
 cerned about their souls as their bodies, nor so much taken up 
 with how they shall be in a future state, as how they shall acquire 
 ease, honor, and independence while they sojourn upon earth. 
 Add to this, that if conscience can be kept quiet, and an unlimi- 
 ted toleration given to the indulgence of their favorite passions ; 
 it is not such a difficult matter as at first sight we might imagine, 
 to continue them in chains. Give most men those things for which 
 corrupt nature has a strong predilection, and you may make them 
 accede to any religious absurdity you think proper to propose. 
 The cause of this easy credulity in religious matters is very obvi- 
 ous, for Gallic like, they care for none of these things. While it 
 is beyond the limits of the human understanding to say at present, 
 whether an invasion or a mental revolution will ultimately prove 
 the overthrow of the fooleries of Mohammed, we would add to the 
 above speculations, that it is allowed to flourish in the course of 
 divine providence, for the following reasons. 
 
 The Supreme Being often permits men to have their conscien- 
 ces enslaved by spiritual tyranny, as a scourge for the stupendous 
 height of wickedness at which they have arrived, or for the glaring 
 abuse of favorable opportunities of escaping from ignorance. In- 
 gratitude, negligence, self-conceit, and profligacy of manners forged 
 Ihe chains of delusion by which the Church of Rome has been fet- 
 tered for so many centuries. Had Christians highly valued and 
 suitably improved the blessings of the everlasting gospel, we had 
 never heard of that many-headed monster who usurped tlie place oi
 
 48 LIFE OF MOHAMMED. 
 
 God, but whose horrid dominion, we trust, is now drawing to ita end 
 In like manner, if the Arabs and others had consulted reason mow 
 than lust and a desire to plunder, the dictates of conscience 
 rather than the hope of present and everlasting sensuality, their 
 abandoned prophet would have fallen the unpitied victim of hi 
 own impiety. But when the ignorance of mankind is not purely 
 invincible ; when they continue in rebellion against God, and in 
 the indulgence of their appetites, contrary to the light, even of 
 reason itself; it is only just that they should be made the dupes of 
 the greatest villain. This accounts for the present ignorance and 
 barbarism of the Africans, as well as the infatuation of the soni 
 of Ishmael. 
 
 But we also conceive that so large a portion of the globe ii 
 allowed to be subjugated by the forgery of Mohammed, to be a 
 standing monument of the divine goodness to us, and of the terri- 
 ble judgments we may reasonably dread, if we do not improve 
 our blessings. Thousands among us are almost as capable of 
 being made the dupes of imposition as the Arabians were, and 
 surely their abuse of the light of nature was not so ordinal in 
 the sight of God, as our total indifference about the gospel of hia 
 Son. We may therefore be left to be cheated out of our reason 
 by some dexterous impostor, while others growing wise by the 
 consequences of our folly, may read our horrid crimes in their 
 tremendous punishment. It is needless to dissemble, that we do 
 not deserve the divine favors we enjoy, which are equalled by 
 nothing but our ingratitude, and of consequence they may be 
 speedily withdrawn. Where is now the celestial knowledge once 
 enjoyed by the sable natives of Africa's burning climes, when the 
 immortal Origen preached to them the merits of a Saviour ? Is it 
 fled, without leaving a trace behind that it once was there, except 
 in the faithful page of history, and shall not we tremble ? If we 
 are at present as enlightened as we are wicked, let us not forget 
 that we were barbarians in the days of Julius Caesar. What has 
 been our fate already may be so again, which ought to rouse us to 
 a sense of our danger. Let the miserable condition of all Mo- 
 hammedan countries inspire us with gratitude to the Almighty for 
 his distinguishing love, and make us study to avert his judgments 
 oy universal reformation. The divine permission of such a cheat 
 speaks a bold and animated language, full of instruction and re- 
 proof. If we have such a lofty opinion of our own penetration, 
 and the wonderful acuteness of our reasoning powers, as to be 
 persuaded that we could never become the willing supporters of 
 absurdity and fraud, let us recollect what the power of the sword 
 has accomplished already. 
 
 If a mental revolution in Mohammedan countries will never be 
 able to accomplish its objects, as it has to contend with the supe- 
 rior power of tyranny in arms, we may safely conclude that a 
 formidable invasion will bury in oblivion the blasphemy of th
 
 LIFE OF MOHAMMED. 41 
 
 Koran, and give millions the opportunity of thinking for them- 
 lelves. 
 
 Although we had never heard of the character of Mohammed ; 
 of his debauchery, injustice, cruelty, and cunning, it would be no 
 difficult matter to demonstrate the Koran to be a forgery from its 
 internal structure. Could we suppose it possible that he ever 
 wrought any miracles, at least what might pass for such in the 
 judgment 01 an ignorant rabble, they behooved it to be considered 
 as absolute delusion, arising from the agency of the devil, or the 
 power of magic. When reason analyzes the Arabian Bible, and 
 examines its contents chapter by chapter, with the impartiality of 
 an independent judge, she needs not the want of miracles to pro- 
 nounce it a fabrication. By this noble faculty alone are we quali- 
 fied to discriminate between right and wrong, truth and falsehood, 
 or what is agreeable to, or incompatible with, the eternal reason 
 and fitness of things. The book, therefore, which justifies a plu- 
 rality of wives, breaks down the barriers that separate virtue and 
 vice, sanctions robbery and plunder, and offers an apology for 
 every species of murder, cannot be from God, and neither angel, 
 man nor devil, could convince us of the reverse. 
 
 But independent of all external evidence, whether arising from 
 miracles, or the accomplishment of prophecy, it is easy to demon- 
 strate the divine origin of the New Testament from its internal 
 structure. It contains, in addition to anything mentioned before, 
 some doctrines which are said to be beyond the reach of the hu- 
 man understanding, and therefore the conclusion of infidelity is, 
 that it cannot be from God. The very opposite is the fair and 
 rational inference, for how in the name of wonder can it be a for- 
 gery, when it is allowed in some respects to be beyond our reach, 
 even after it is given to the world ? Had it been in all respects 
 as plain as the relation of two and two to four, we should nave 
 more easily believed that God was not its author, for in all his 
 other works of creation and providence we find mysteries in 
 abundance. Mysteries in the gospel, therefore, are only consistent 
 with analogy, and proclaim their author to be the omnipotent 
 Jehovah. But it is affirmed that our future happiness is not 
 affected by the mysteries of creation, since we may enjoy the 
 favor of God forever, though we should not comprehend even one 
 among a thousand. So do we assert of the gospel, that such 
 things as transcend the grasp of all human research are never 
 made the conditions of eternal life, for a man may be happy 
 through everlasting ages, according to the solemn declarations of 
 the word of God, without comprehending such doctrines as are 
 professedly mysterious. Faith and repentance are the condition* 
 on which it offers mankind the pardon of sin, the protection of 
 the Almighty through the whole career of life, and never-ending 
 felicity beyond death and the grave. It contains nothing degrad 
 ing to the author of our being, incompatible with historical facts,
 
 50 LIFE OF MOHAMMED. 
 
 or the peace, good order, and happiness of society ; but recom> 
 mends and enforces the idea of subordination, which is the deter- 
 mined enemy of anarchy and confusion. In short, it proposes to 
 make man in all respects what dispassionate reason declares he 
 ought to be, and would, were its dictates and precepts universally 
 obeyed, make this sublunary state a lively emblem of heaven. 
 Paradise would then be restored, and every fabulous description 
 of the golden age by the poets of antiquity, be completely 
 verified. 
 
 We admire the blessings we enjoy, and perhaps we do not ad- 
 mire in vain, but can you call the best of them any other than per- 
 petual remembrancers of human folly and wickedness ? Even the 
 grand palladium of English liberty, trial by jury, reminds us that we 
 are sinners, whereas if the gospel were universally believed, such 
 trials would be a palpable absurdity, and there would soon be no 
 words for judge, advocate, or witness, in the whole compass of hu- 
 man language. It is man's ignorance of the gospel, and contempt 
 of its moral requisition, that have multiplied the crimes in the 
 catalogue of human wickedness. Men who deny this deduce 
 their ideas from the superstition, blasphemy, and nonsense, which 
 priestcraft has attached to Christianity, and which have made it 
 assume the appearance of a monster, as unlike the religion of the 
 gospel, as light is to darkness. Is it then possible that the religion 
 of Mohammed can continue much longer, as it is in every partic- 
 ular the very reverse of Christianity ; or can the glorious gospel 
 of the Son of God be always confined to a small portion of the 
 *lobe ! No individual nor combination of monsters, however 
 formidable, shall be able to preserve the imposture of Mohammed 
 from everlasting destruction, nor all the infidels in the universe, 
 et boundaries to the kingdom of the great Messiah,
 
 THB 
 
 KORAN; 
 
 OOMMOSLT CAUSED 
 
 THE ALCORAN OF MOHAMMED; 
 
 fRANSLATFD IXTO ENGLISH IMMEDIATELY FROM THE OKIOt 
 NAL ARABIC; 
 
 BY GEORGE SALE, GENT. 
 1784. 
 
 " B*ll* MM doetrtn* art. qnjB non allquid Teri permlaeeat." 
 
 Auaosrw. QiMtf Swtmg. 1. t. 10
 
 THE KORANJ 
 
 Ohmp Pag* 
 
 1. Intitled, The Preface, or Introduction; containing 7 verses, 57 
 
 2. Intitled, The Cow ; containing 286 verses, 57 
 
 8. Intitled, The Family of Imran ; containing 200 (199) 
 
 verses, 86 
 
 4. Intitled, Women ; containing 175 verses, 102 
 
 6. Intitled, The Table ; containing 120 verses, 119 
 
 8. Intitled, Cattle (Flocks) ; containing 166 verses, . . . 183 
 
 7. Intitled, Al Araf ; containing 206 (205) verses, .... 148 
 
 8. Intitled, The Spoils ; containing 76 verses, 165 
 
 9. Intitled, The Declaration of Immunity ( Conversion) ; con- 
 
 taining 139 (130) verses, 171 
 
 19. Intitled. Jonas ; containing 109 verses, 183 
 
 11. Intitled, Hud ; containing 123 verses, 192 
 
 12. Intitled, Joseph ; containing 111 verses, 202 
 
 18. Intitled, Thunder; containing 43 verses, 211 
 
 14. Intitled, Abraham ; containing 52 verses, 215 
 
 16. Intitled, Al Hejr; containing 99 (100) verses, 220 
 
 16. Intitled, The Bee (The Bees) ; containing 128 verses, . . 224 
 
 17. Intitled, The Night Journey; containing 110 (111) verses, 284 
 
 18. Intitled, The Cave; containing 111 (110) verses, .... 242 
 
 19. Intitled, Mary ; containing 80 (98) verses, 250 
 
 20. Intitled, T. H.; containing 134 (185) verses, 255 
 
 21. Intitled, The Prophets; containing 112 verses, .... 268 
 
 22. Intitled, The Pilgrimage ; containing 78 verses, .... 270 
 
 23. Intitled, The True Believers ; containing 118 verses, . . 276 
 
 1 The titles ami flgnrM within pareathaMi art thoM which arc given in tb* 
 tttion by SATAT.
 
 54 CONTENTS. 
 
 Jhtp. P* 
 
 24. In titled, Light ; containing 74 (64) vc-rses, 282 
 
 25. Intitled, Al Forkan ( The Koran) ; containing 77 Tenet, . 288 
 
 26. Intitled, The Poets; containing 227 (228) verses, . . . . 298 
 
 27. Intitled, The Ant; containing 93 (95) yerses, 800 
 
 28. Intitled, The Story (The History); containing 87 (88, v 
 
 verses, 806 
 
 29. Intitled, The Spider ; containing 69 verses, 818 
 
 80. Intitled, The Greeks ; containing 60 verses, 818 
 
 81 , Intitled, Lokman ; containing 34 verses, 828 
 
 62. Intitled, Adoration ; containing 29 (30) verses, 326 
 
 88 Intitled, The Confederates ( The Conspirators) ; containing 
 
 78 verses, 828 
 
 94. Intitled, Saba ; containing 54 verses, 834 
 
 85. Intitled, The Creator ( The Angels) ; containing 46 verses, 839 
 
 86. Intitled, Y. S. (I. S.); containing 83 verses, 343 
 
 87. Intitled, Those who rank themselves in Order ( The Classes} ; 
 
 containing 182 verses, 847 
 
 88. Intitled, S. ; containing 86 (88) verses, 362 
 
 89. Intitled, The Troops ; containing 76 verses, 866 
 
 40. Intitled, The True Believer ; containing 85 verses, . . . 362 
 
 41. Intitled, Are distinctly explained (The Explanation); con- 
 
 taining 54 (55) verses, 369 
 
 42. Intitled, Consultation ( T7ie Council) ; containing 63 verses, 378 
 48. Intitled, The Ornaments of Gold (Dress) ; containing 89 
 
 verses, 877 
 
 44. Intitled, Smoke ; containing 57 (59) verses, 382 
 
 45. Intitled, The Kneeling; containing 36 verses, 384 
 
 46. Intitled, Al Ahkaf ; containing 35 verses, 887 
 
 47. Intitled, Mohammed (The Battle) ; containing 38 (40) verses, 390 
 
 48. Intitled, The Victory ; containing 29 verses, 893 
 
 49. Intitled, The Inner Apartments (The Sanctuary); contain- 
 
 ing 18 verses, 896 
 
 60. Intitled, K. ; containing 45 verses, 898 
 
 61. Intitled, The Dispersing (The Breath of the Wind*) ; con- 
 
 taining 60 verses, 400 
 
 62. Intitled, The Mountain ; containing 48 (49) verses, . . . 408 
 
 68. Intitled, The Star ; containing 61 verses, 405 
 
 64. Intitled, The Moon ; containing 55 verses, 407 
 
 55. Intitled, The Merciful ; containing 78 verses, 409 
 
 66. Intitled, The Inevitable ( The Judgment) ; containing 99 
 
 (96) verses, . . 412 
 
 57 Intitled, Iron ; containing 29 verses, .,,..,.. 414
 
 CONTENTS. 55 
 
 (8. Intitled, She who disputed (The Complaint) ; containing 
 
 22 verses, 417 
 
 59 Intitled, The Emigration (The Assembly); containing 24 
 
 (25) yerses, 420 
 
 (JO, Intitled, She who is tried (The Proof); containing 18 
 
 Yerses, 422 
 
 11. Intitled, Battle Array (The Array) ; containing 14 verses, 424 
 62. Intitled, The Assembly (Friday) ; containing 11 verses, . 426 
 68. Intitled, The Hypocrites (The Impious); containing 11 
 
 verses, 427 
 
 64. Intitled, Mutual Deceit (Knavery) ; containing 18 verse*, 428 
 66. Intitled, Divorce ; containing 12 verses, 429 
 
 66. Intitled, Prohibition ; containing 12 verses, 481 
 
 67. Intitled, The Kingdom ; containing 30 verses, .... 488 
 
 68. Intitled, The Pen ; containing 52 verses, 486 
 
 69. Intitled, The Infallible ( The Inevitable Day) ; containing 52 
 
 verses, 487 
 
 70. Intitled, The Steps ( The Classes or The Orders) ; containing 
 
 44 verses, 438 
 
 71. Intitled, Noah ; containing 28 verses, 440 
 
 72. Intitled, The Genii ; containing 28 verses, 441 
 
 78. Intitled, The Wrapped up ( The Prophet dothed in his Dress) ; 
 
 containing 19 V 20) verses, 448 
 
 74. Intitled, The Covered (The Mantle) ; containing 65 verses, 444 
 76. Intitled, The Resurrection ; containing 40 verses, .... 446 
 
 76. Intitled, Man ; containing 31 (80) verses, 447 
 
 77. Intitled, Those which are sent (The Messengers) ; contain- 
 
 ing 50 verses, ... 448 
 
 78. Intitled, The News ( The Important News) ; containing 40 
 
 (41) verses, 460 
 
 79 Intitled, Those who tear forth (The Ministers of Vengeance) ; 
 
 containing 46 (47) verses, 461 
 
 80 Intitled, He Frowned ( The Frowning Brow) ; containing 43 
 
 verses. 468 
 
 81. Intitled, The Folding up (The Darkness); containing 29 
 
 (28) ver*^, 464 
 
 82. Intitled, The Cleaving asunder (The Breaking) ; containing 
 
 19 verses, 464 
 
 88. Intitled, Those who give short Measure or Weight (The 
 
 Unjust Measure) ; containing 86 verses, 461 
 
 14 Intitled, The Rending in sunder ( Tht Opening) ; contain- 
 ing 28 (26) verses, .... 454
 
 56 CONTENTS. 
 
 Ohp Pat 
 
 85. Intitled, The Celestial Signs ; containing 22 verses, . 457 
 
 86. Intitled, The Star which appeareth by Night (The Aoctur- 
 
 nal Star) ; containing 17 verses, 468 
 
 87. Intitled, The Most High ; containing 19 verses, .... 469 
 
 88. Intitled, The Overwhelming ( The Gloomy Veil) ; contain- 
 
 ing 26 (27) verses, 469 
 
 89. Intitled, The Daybreak ; containing 80 verses, .... 460 
 
 90. Intitled, The Territory (The City) ; containing 20 verses, 461 
 91 Intitled, The Sun; containing 16 (16) verses, .... 462 
 
 92, Intitled, The Night ; containing 21 verses, 462 
 
 98. Intitled, The Brightness ( The Sun in his Meridian) ; con- 
 taining 11 verses, 468 
 
 94. Intitled, Have we not Opened ( The Expanding) ; contain- 
 
 8 verses, 464 
 
 96. Intitled, The Fig ( The Fig-tree) ; containing 8 verses . . 464 
 
 96. Intitled, Congealed Blood (The Union of the Sexes); con- 
 
 taining 19 verses, 464 
 
 97. Intitled, Al Kadr ( The Celebrated Night) ; containing 6 
 
 verses, 465 
 
 98. Intitled, The Evidence ; containing 8 verses, 465 
 
 99. Intitled, The Earthquake ; containing 8 verses .... 466 
 
 100. Intitled, The War Horses which run swiftly (The Cours- 
 
 ers) ; containing 11 verses, 467 
 
 101. Intitled, The Striking (The Day of Calamities) ; containing 
 
 10 (8) verses, 467 
 
 102. Intitled, The Emulous Desire of Multiplying (The Love of 
 
 Gain) ; containing 8 verses, 468 
 
 108. Intitled, The Afternoon ; containing 8 verses, .... 468 
 
 104. Intitled, The Slanderer ; containing 9 verses, 468 
 
 105. Intitled, The Elephant ; containing 6 verses, .... 469 
 
 106. Intitled, Koreish ( The Koreishites) ; containing 4 verses, . 469 
 
 107. Intitled, Necessaries (The Succoring Hand) ; containing 7 
 
 verses, 470 
 
 108. Intitled, Al Cawthar ; containing 8 verses, ...... 470 
 
 109. Intitled, The Unbelievers ; containing 6 verses, . . . 470 
 
 110. Intitled, Assistance ; containing 8 verses, 471 
 
 111. Intitled, Abu Laheb ; containing 6 versea, 471 
 
 112. Intitled, The Declaration of God's Unity ( Unity) ; con- 
 
 taining 4 verses, 471 
 
 118. Intitled, The Daybreak (The God of Morning) ; containing 
 
 5 verses, 472 
 
 1 14. Intitled, Men ; containing 6 verses, 473 
 
 Selected Notes, 473 
 
 Index, . .,,,,,,,,, 537
 
 AL KORAN. 
 
 CHAPTER L 
 
 IMTITLED, THE PREFACE, OB INTRODUCTION ; KEVKALM 
 AT MECCA. 
 
 IV THE NAME OF THE HOST MERCIFUL GOD 
 
 PRAISE be to GOD, the LORD of all creatures ; the most 
 merciful, the king of the day of judgment. Thee do we 
 worship, and of thee do we beg assistance. Direct us in 
 the right way, in the way of those to whom thou hast been 
 gracious ; not of those against whom thou art incensed, nor 
 of those who go astray. 
 
 CHAPTER H. 
 
 DTTITLED, THE COW ; REVEALED PARTLY AT MECCA, AJTD 
 PARTLY AT MEDINA. 
 
 IK THE NAME OF THE MOST MEHCIFUL GOD. 
 
 A. L. M. 1 There is no doubt in this book ; it it a di- 
 rection to the pious, who believe in the mysteries of faith, 
 
 1 There are twenty-nine chapters in the Koran, which have this peculiar- 
 ity that they begin with certain letters of the alphabet. Some with a 
 single one, others with more. These letters the Mohammedans believe to 
 De peculiar marks of the Koran, and to conceal several profound mysteries 
 the certain understanding of which, the more intelligent confess, has nol 
 oeen communicated to any mortal, the prophet only excepted. 
 
 ' * For all explanatory notes see Appendix, page 473.
 
 SB AL KORAJ*. 
 
 M whoohj^fi^yg thp appointed times of prayer, and distribute 
 it out of what we have bestowed on them, and who be- 
 ;e in that revelation which hath been sent down unto thee 
 / and that which hath been sent down unto the prophett 
 4+ before thee, and have firm assurance ** j||(' Ufo tft rnmr : 
 * these are directed by their LORD, and they shall prosper. 
 As for the unbelievers, it will be equal to them whether 
 thou admonish them, or do not admonish them ; they will 
 not believe. GOD hath sealed up their hearts and their 
 hearing ; a dimness covereth their sight, and they shall suf- 
 fer a grievous punishment. There are some who say, We 
 believe in GOD, and the last day ; but are not really be- 
 lievers : they seek to deceive GOD, and those who do be- 
 lieve, but they deceive themselves only, and are not sensible 
 thereof. There is an infirmity in their hearts, and GOD 
 hath increased that infirmity ; and they shall suffer a most 
 painful punishment, because they have disbelieved. When 
 one saith unto them, Act not corruptly in the earth ; they 
 reply, Verily we are men of integrity. Are not they them- 
 selves corrupt doers ? but they are not sensible thereof. 
 And when one saith unto them, Believe ye as others be 
 lieve ; they answer, Shall we believe as fools believe ? Are 
 not they themselves fools? but they know it not. When 
 they meet those who believe, they say, We do believe : but 
 when they retire privately to their devils, they say, We 
 really hold with you, and only mock at those people : GOD 
 shall mock at them, and continue them in their impiety 
 they shall wander in confusion. There are the men who 
 have purchased error at the price of true direction : but 
 their traffic hath not been gainful, neither have they been 
 rightly directed. They are like unto one who kindleth a 
 fire, and when it hath enlightened all around him, GOD 
 taketh away their light and leaveth them in darkness, they 
 shall not see ; they are deaf, dumb, and blind, therefore will 
 they not repent. 1 Or like a stormy cloud from heaven, 
 fraught with darkness, thunder, and lightning, they put their 
 fingers in their ears because of the noise of the thunder, 
 for fear of death ; GOD encompasseth the infidels : the 
 lightning wanteth but little of taking away their sight ; so 
 flften as it enlighteneth them, they walk therein, but when 
 darkness cometh on them, they stand still ; and if GOD o 
 pleased, he would certainly deprive them of their hearing
 
 AL KORAN. 59 
 
 and their sight, for GOD is almighty. 1 O men of Mecca, 
 serve your LORD who hath created you, and those who 
 have been before you : perad venture ye will fear him ; 
 who hath spread the earth as a bed for you, and the heaven 
 as a covering, and hath caused water to descend from 
 heaven, and thereby produced fruits for your sustenance. 
 Set not up therefore any equals unto GOD, against your 
 own knowledge. If ye be in doubt concerning that revela- 
 tion which we have sent down unto our servant, produce a 
 chapter like unto it, and call upon your witnesses besides 
 GOD, if ye say truth. But if ye do it not, nor shall ever 
 be able to do it ; justly fear the fire whose fuel is men and 
 tones, prepared for the unbelievers. But bear good tidings 
 unto those who believe, and do good works, that they shall 
 have gardens watered by rivers ; so often as they eat of 
 the fruit thereof for sustenance, they shall say, this is what 
 we have formerly eaten of; and they shall be supplied 
 with several sorts of fruit having a mutual resemblance to 
 one another. There shall they enjoy wives subject to no 
 impurity, and there shall they continue forever. More- 
 over, GOD will not be ashamed to propound in a parable 
 a gnat, or even a more despicable thing : for they who be- 
 lieve will know it to be the truth from their LORD ; but the 
 unbelivers will say, What meaneth GOD by this parable ? 
 he will thereby mislead many, and will direct many thereby : 
 but he will not mislead any thereby, except the transgressors, 
 who make void the covenant of GOD after the establishing 
 thereof, and cut in sunder that which GOD hath commanded 
 to be joined, and act corruptly in the earth ; they shall 
 perish. How is it that ye believe not in GOD ? Since ye 
 were dead, and he gave you life ; he will hereafter cause 
 you to die, and will again restore you to life ; then shall 
 ye return unto him. It is he who hath created for you 
 whatsoever is on earth, and then set his mind to the cre- 
 ation of heaven, and formed it into seven heavens ; he 
 knoweth all things. When thy LORD said unto the angels, 
 I am going to place a substitute on earth ; they said, Wilt 
 tiiou place there one who will do evil therein, and shed 
 blood ? but we celebrate thy praise, and sanctify thee. 3 GOD 
 answered, Verily I know that which ye know not ; and he 
 taught Adam the names of all things, and then proposed 
 them to the angels, and said, Declare unto me the names
 
 60 AL KORAN. 
 
 of these things if ye say truth. They answered, Praise be 
 unto thee; we have no knowledge but what thou teachest 
 us, for thou art knowing and wise. GOD said, Adam, 
 tell them their names. And when he had told them their 
 names, GOD said, Did I not tell you that I know the secrets 
 of heaven and earth, and know that which ye discover, and 
 that which ye conceal P 1 And when we said unto the angels, 
 Worship Adam ; they all worshipped him, except Eblis, who 
 refused, and was puffed up with pride, and became of the 
 number of unbelievers. And we said, O Adam, dwell thou 
 and thy wife in the garden, and eat of the fruit thereof 
 plentifully wherever ye will ; but approach not this tree, 
 lest ye become of the number of the transgressors. But 
 Satan caused them to forfeit paradise, and turned them out 
 of the state of happiness wherein they had been ; where- 
 upon we said, Get ye down, the one of you an enemy unto 
 the other; and there shall be a dwelling-place for you on 
 earth, and a provision for a season. 2 And Adam learned 
 words of prayer from his LORD, and GOD turned unto him, 
 for he is easy to be reconciled and merciful. We said, Get 
 ye all down from hence ; hereafter shall there come unto 
 you a direction from me, and whoever shall follow my direc- 
 tion, on them shall no fear come, neither shall they be griev- 
 ed ; but they who shall be unbelievers, and accuse our 
 signs of falsehood, they shall be the companions of hell fire, 
 therein shall they remain forever. O children of Israel, 
 remember my favor wherewith I have favored you ; and 
 psrform your covenant with me, and I will perform my cov- 
 enant with you ; and revere me : and believe in the revela- 
 tion which I have sent down, confirming that which is with 
 you, and be not the first who believe not therein, neither 
 exchange my signs for a small price ; and fear me. Clothe 
 not the truth with vanity, neither conceal the truth against 
 your own knowledge ; observe the stated times of prayer, 
 and pay your legal alms, and bow down yourselves with 
 those who bow down. Will ye command men to do jus- 
 tice, and forget your own souls ? yet ye read the book of 
 the law : do ye not therefore understand ? Ask help with 
 perseverance and prayer; this indeed is grievous unless to 
 the humble, who seriously think they shall meet their LORD ; 
 and that to him they shall return. O children of Israel, re- 
 member my favor wherewith I have favored you, and that
 
 AL KORAN. 61 
 
 I have preferred you above all nations ; dread the day 
 wherein one soul shall not make satisfaction for another soul, 
 neither shall any intercession be accepted from them, nor 
 shall any compensation be received, neither shall they be 
 helped. Remember when we delivered you from the people 
 of Pharaoh, who grievously oppressed you, they slew your 
 male children, and let your females live : therein was a great 
 trial from your LORD. And when we divided the sea for 
 you and delivered you, and drowned Pharaoh's people while 
 ye looked on. And when we treated with Moses forty 
 nights ; then ye took the calf for your God, and did evil ; 
 yet afterwards we forgave you, that peradventure ye might 
 give thanks. And when we gave Moses the book of the 
 law, and the distinction between good and evil, that perad- 
 venture ye might be directed. And when Moses said unto 
 his people, O my people, verily ye have injured your own 
 souls, by your taking the calf for your God; therefore be 
 turned unto your Creator, and slay those among you who 
 have been guilty of that crime ; this will be better for you in 
 the sight of your Creator: and thereupon he turned unto 
 you, for he is easy to be reconciled, and merciful. And 
 when ye said, O Moses, we will not believe thee, until we 
 see GOD manifestly ; therefore a punishment came upot 
 you, while ye looked on ; then we raised you to life after 
 ye had been dead, that peradventure ye might give thanks. 
 And we caused clouds to overshadow you, and manna and 
 quails to descend upon you, saying, Eat of the good things 
 which we have given you for food : and they injured not us, 
 but injured their own souls. And when we said, Enter into 
 this city, and eat of the provisions thereof plentifully as ye 
 will ; and enter the gate worshipping, and say, Forgiveness I 
 we will pardon you your sins, and give increase unto the 
 well-doers. But the ungodly changed the expression into an- 
 other, different from what had been spoken unto them; and 
 we sent down upon the ungodly indignation from heaven, 
 because they had transgressed. And when Moses asked 
 drink for his people, we said, Strike the rock with thy rod ; 
 and there gushed thereout twelve fountains according to the 
 number of the tribes, and all men knew their respective drink- 
 ing-place. 1 Eat and drink of the bounty of GOD, and com- 
 mit not evil on the earth, acting unjustly. And when y 
 aid, Moses, we will by no means be satisfied with one
 
 62 AL KORAN. 
 
 kind of food ; pray unto thy LORD therefore for us, that 
 he would produce for us of that which the earth bringeth 
 forth, herbs and cucumbers, and garlic, and lentils, and 
 onions ; Moses answered, Will ye exchange that which ia 
 better, for that which is worse ? Get ye down into Egypt, 
 for there shall ye find what ye desire : and they were smitten 
 with vileness and misery, and drew on themselves indigna- 
 tion from GOD. This they suffered, because they believed 
 not in the signs of GOD, and killed the prophets unjustly ; 
 this, because they rebelled and transgressed. Surely those 
 who believe, and those who Judaize, and Christians, and Sa- 
 bians, whoever believeth in GOD, and the last day, and doth 
 that which is right, they shall have their reward with their 
 LORD ; there shatt come no fear on them, neither shall they 
 be grieved. Gall to mind also when we accepted your cov- 
 enant, and lifted up the mountain of Sinai over you, saying, 
 Receive the law which we have given you, with a resolution 
 to keep it, and remember that which is contained therein, that 
 ye may beware. After this ye again turned back, so that 
 if it had not been for GOD'S indulgence and mercy towards 
 you, ye had certainly been destroyed. Moreover ye know 
 what befell those of your nation who transgressed on the Sab- 
 bath day ; We said unto them, Be ye changed into apes, 
 driven away from the society of men. 1 And we made them 
 an example unto those who were contemporary with them, 
 and unto those who came after them, and a warning to the 
 pious. And when Moses said unto his people, Verily GOD 
 commandeth you to sacrifice a cow ; they answered, Dost 
 thou make a jest of us ! 2 Moses said, GOD forbid that I 
 should be one of the foolish. They said, Pray for us unto 
 thy LORD, that he would show us what cow it is. Moses 
 answered, He saith, She is neither an old cow, nor a young 
 heifer, but of a middle age between both : do ye therefore 
 that which ye are commanded. They said, Pray for us unto 
 thy LORD, that he would show us what color she is of. 
 Moses answered, He saith, She is a red cow, intensely red, 
 her color rejoiceth the beholders. They said, Pray for us 
 nnto thy LORD, that he would further show us what cow it 
 is, for several cows with us are like one another, and we, if 
 GOD please, will be directed. Moses answered, He saith, 
 She is a cow not broken to plough the earth, or water the 
 field, a sound one, there is no blemish in her. They said
 
 AL KORAN. H3 
 
 Now hast thou brought the truth. Then they sacrificed her ; 
 yet they wanted but little of leaving it undone. And when 
 ye slew a man, and contended among yourselves concerning 
 him, GOD brought forth to light that which ye concealed. 
 For we said, Strike the dead body with part of the sacrificed 
 cow : so GOD raiseth the dead to life, and showeth you his 
 signs, that peradventure ye may understand. Then were 
 your hearts hardened after this, even as stones, or exceeding 
 them in hardness : for from some stones have rivers bursted 
 forth, others have been rent in sunder, and water hath issued 
 from them, and others have fallen down for fear of GOD. 
 But GOD is not regardless of that which ye do. Do ye there- 
 fore desire that the Jews should believe you ? yet a part of 
 them heard the word of GOD, and then perverted it, after 
 they had understood it, against their own conscience. And 
 when they meet the true believers, they say, We believe: 
 but when they are privately assembled together, they say, 
 Will ye acquaint them with what GOD hath revealed unto 
 you, that they may dispute with you concerning it in the 
 presence of your LORD? Do ye not therefore understand? 
 Do not they know that GOD knoweth that which they con- 
 ceal as well as that which they publish ? But there are 
 illiterate men among them, who know not the book of the 
 law, but only lying stories, although they think otherwise. 
 And woe unto them, who transcribe corruptly the book of the 
 law with their hands, and then say, This is from GOD : that 
 they may sell it for a small price. Therefore woe unto them 
 because of that which their hands have written ; and woe 
 unto them for that which they have gained. They nay, The 
 fire of hett shall not touch us but for a certain number of 
 days. Answer, Have ye received any promise from GOD to 
 that purpose ? for GOD will not act contrary to his promise : 
 or do ye speak concerning GOD that which ye know not ? 
 Verily whoso doth evil, and is encompassed by his iniquity, 
 they shall be the companions of hell fire, they shall remain 
 therein forever: but they who believe and do good works, 
 they shall be the companions of paradise, they shall continue 
 therein forever. Remember also, when we accepted the 
 covenant of the children of Israel, saying, Ye shall not wor- 
 ship any other except GOD, and ye shall show kindness to 
 your parents and kindred, and to orphans, and to the poor, 
 and speak that which is good unto men, and be constant at
 
 84 AL KORAN. 
 
 prayer, and give alms. Afterwards ye turned back, except 
 a few of you, and retired afar off. And when we accepted 
 your covenant, saying, Ye shall not shed your brother's blood. 
 nor dispossess one another of your habitations ; then ye con 
 firmed it, and were witnesses thereto. Afterwards ye wer 
 they who slew one another, and turned several of your breth- 
 ren out of their houses, mutually assisting each other against 
 them with injustice and enmity ; but if they come captives 
 unto you, ye redeem them : yet it is equally unlawful for 
 you to dispossess them. Do ye therefore believe in part 
 of the book of the law, and reject other part thereof? But 
 whoso among you doth this, shall have no other reward 
 ihan shame in this life, and on the day of resurrection they 
 shall be sent to a most grievous punishment ; for GOD is not 
 regardless of that which ye do. These are they who have 
 purchased this present life, at the price of that which is to 
 come ; wherefore their punishment shall not be mitigated, 
 neither shall they be helped. We formerly delivered the 
 book of the law unto Moses, and caused apostles to succeed 
 him, and gave evident miracles to Jesus the son of Mary, 
 and strengthened him with the holy spirit. Do ye there- 
 fore, whenever an apostle cometh unto you with that which 
 your souls desire not, proudly reject him, and accuse some 
 of imposture, and slay others ? The Jews say, Our hearts 
 are uncircumcised : but GOD hath cursed them with their 
 infidelity ; therefore few shall believe. And when a book 
 came unto them from GOD, confirming the scriptures which 
 were with then, although they had before prayed for assist- 
 ance against those who believed not, yet when that came 
 unto them which they knew to be from God, they would not 
 believe therein : therefore the curse of GOD shall be on the 
 infidels. For a vile price have they sold their souls, that 
 they should not believe in that which GOD hath sent down ; 
 out of envy, because GOD sendeth down his favors to such 
 of his servants as he pleaseth : therefore they brought on 
 themselves indignation on indignation ; and the unbelievers 
 shall suffer an ignominious punishment. When one saith 
 unto them, Believe in that which GOD hath sent down ; they 
 answer, We believe in that which hath been sent down unto 
 us : and they reject what hath been revealed since, although 
 it be the truth, confirming that which is with them. Say, 
 Why therefore have ye slain the prophets of GOD in timei
 
 AL KORAN. 65 
 
 past, if ys be true believers? Moses formerly came unto 
 you with evident signs, but ye afterwards took the calf for 
 your god and did wickedly. And when we accepted your 
 covenant, and lifted the mountain of Sinai over you, saying 
 Receive the law which we have given you, with a resolution 
 to perform it, and hear ; they said, We have heard, and have 
 rebelled : and they were made to drink down the calf into 
 their hearts for their unbelief. Say, A grievous thing hath 
 your faith commanded you, if ye be true believers ? Say, 
 if the future mansion with GOD be prepared peculiarly for 
 you, exclusive of the rest of mankind, wish for death, if ye 
 say truth ; but they will never wish for it, because of that 
 which their hands have sent before them ; GOD knoweth the 
 wicked-doers ; and thou shalt surely find them of all men 
 the most covetous of life, even more than the idolaters : one 
 of them would desire his life to be prolonged a thousand 
 years, but none shall reprieve himself from punishment, that 
 his life may be prolonged : GOD seeth that which they do. 
 Say, Whoever is an enemy to Gabriel (for he hath caused 
 the Koran to descend on thy heart, by the permission of 
 GOD, confirming that which was before revealed, a direc- 
 tion, and good tidings to the faithful) ; whosoever is an 
 enemy to GOD, or his angels, or his apostles, or to Gabriel, 
 or Michael, verily GOD is an enemy to the unbelievers. 
 And now we have sent down unto thee evident signs, and 
 none will disbelieve them but the evil-doers. Whenever 
 they make a covenant, will some of them reject it ? yea, the 
 greater part of them do not believe. And when there came 
 unto them an apostle from GOD, confirming that scripture 
 which was with them, some of those to whom the scriptures 
 were given cast the book of GOD behind their backs, as if 
 they knew it not: and they followed the device which the 
 devils devised against the kingdom of Solomon ; and Solomon 
 was not an unbeliever ; but the devils believed not, they 
 taught men sorcery, and that which was sent down to the two 
 angels at Babel, Harut and Marut: yet those two taught no 
 man until they had said, Verily we are a temptation, there- 
 fore be not an unbeliever. So men learned from those two 
 a charm by which they might cause division between a man 
 and his wife ; but they hurt none thereby, unless by GOD'S 
 permission, and they learned that which would hurt them, 
 and not profit them ; and yet they knew that he who bought
 
 58 AL KORAN. 
 
 that art should have no part in the life to come, and woful 
 is the price for which they have sold their souls, if they 
 knew it. But if they had believed, and feared GOD, verily 
 the reward they would have had from GOD would have 
 been better, if they had known it. O true believers, say 
 not to our apostle, Raina ; but say Ondhorna ; and hearken : 
 the infidels shall suffer a grievous punishment. It is not 
 ^e desire of the unbelievers, either among those unto whom 
 the scriptures have been given, or among the idolaters, that 
 any good should be sent down unto you from your LORD . 
 but GOD will appropriate his mercy unto whom he pleaseth ; 
 for GOD is exceeding beneficent. Whatever verse we shall 
 abrogate, or cause thee to forget, we will bring a better than 
 it, or one like unto it. Dost thou not know that God is 
 almighty? Dost thou not know that unto GOD belongeth 
 the kingdom of heaven and earth ? neither have ye any 
 protector or helper except GOD. Will ye require of your 
 apostle according to that which was formerly required of 
 Moses ? but he that hath exchanged faith for infidelity, hath 
 already erred from the straight way. Many of those unto 
 whom the scriptures have been given, desire to render you 
 again unbelievers, after ye have believed ; out of envy from 
 their souls, even after the truth is become manifest unto 
 them ; but forgive them, and avoid them, till GOD shall 
 send his command ; for GOD is omnipotent. Be constant 
 in prayer, and give alms ; and what good ye have sent 
 before for your souls, ye shall find it with GOD ; surely 
 GOD seeth that which ye do. They say, Verily none 
 shall enter paradise, except they who are Jews or Chris- 
 tians : this is their wish. Say, Produce your proof of thig, 
 if ye speak truth. Nay, but he who resigneth himself to 
 GOD, and doth that which is right, he shall have his reward 
 with his LORD : there shall come no fear on them, neither 
 shall they be grieved. The Jews say, The Christians are 
 grounded on nothing ; and the Christians say, The Jews 
 are grounded on nothing ; yet they both read the scriptures. 
 So likewise say they who know not the scripture, accord- 
 ing to their saying. But GOD shall judge between them 
 on the day of the resurrection, concerning that about which 
 they now disagree. Who is more unjust than he who pro- 
 hibiteth the temples of GOD, that his name should be re- 
 membered therein, and who hasteth to destroy them ? Those
 
 AL KORAN. VI 
 
 own cannot enter therein, but with fear: they shall have 
 shame in this world, and in the next a grievous punish- 
 ment To GOD belongeth the east and the west ; there- 
 fore whithersoever ye turn yourselves to pray, there is th 
 face of GOD ; for GOD is omnipresent and omniscient. 
 They say, GOD hath begotten children : GOD forbid ! To 
 him belongeth whatever is in heaven, and on earth ; all ia 
 possessed by him, the Creator of heaven and earth ; and 
 when he decreeth a thing, he only saith unto it, Be, and 
 it is. And they who know not the scriptures say, Unless 
 GOD speak unto us, or thou show us a sign, we will not 
 believe. So said those before them, according to their say- 
 ing: their hearts resemble each other. We have already 
 shown manifest signs unto people who firmly believe ; we 
 have sent thee in truth, a bearer of good tidings and a 
 preacher ; and thou shalt not be questioned concerning the 
 companions of hell. But the Jews will not be pleased with 
 thee, neither the Christians, until thou follow their religion ; 
 say, The direction of GOD is the true direction. And verily 
 if thou follow their desires, after the knowledge which hath 
 been given thee, thou shalt find no patron or protector 
 against GOD. They to whom we have given the book of 
 the Koran, and who read it with its true reading, they be- 
 lieve therein ; and whoever believeth not therein, they shall 
 perish. children of Israel, remember my favor where- 
 with I have favored you, and that I have preferred you 
 before all nations; and dread the day wherein one soul 
 shall not make satisfaction for another soul, neither shall 
 any compensation be accepted from them, nor shall any in- 
 tercession avail, neither shall they be helped. Remember 
 when the LORD tried Abraham by certain words, which h* 
 fulfilled : GOD said, Verily I will constitute thee a model 
 of religion unto mankind; he answered, And also of my 
 posterity ; GOD said, My covenant doth not comprehend tLe 
 ungodly. And when we appointed the holy house of Mecca 
 to be a place of resort for mankind, and a place of security ; 
 and said, Take the station of Abraham for a place of 
 prayer ; and we covenanted with Abraham and Ismael, that 
 they should cleanse my house for those who should compass 
 it, and those who should be devoutly assiduous there, and 
 those who should bow down and worship. And when Abra- 
 ham said, LOED make this a territory of security, and boun-
 
 68 AL KORAN. 
 
 teously bestow fruits on its inhabitants, such of them as 
 believe in GOD and the last day ; GOD answered, And 
 whoever believeth not, I will bestow on him little ; after 
 wards I will drive him to the punishment of hell fire ; an 
 ill journey shall it be ! And when Abraham and Ismael 
 raised the foundations of the house, saying, LORD, accept 
 it from us, for thou art he who heareth and knoweth : 
 LORD, make us also resigned unto thee, and of our pos- 
 terity a people resigned unto thee, and show us our holy 
 ceremonies, and be turned unto us, for thou art easy to 
 be reconciled, and merciful : LORD, send them likewise an 
 apostle from among them, who may declare thy signs unto 
 them, and teach them the book of the Koran and wisdom, 
 and may purify them ; for thou art mighty and wise . Who 
 will be averse to the religion of Abraham, but he whose 
 mind is infatuated ? Surely we have chosen him in this 
 world, and in that which is to come he shall be one of the 
 righteous. When his LORD said unto him, Resign thyself 
 unto me ; he answered, I have resigned myself unto the 
 LORD of all creatures. And Abraham bequeathed this re- 
 ligion to his children, and Jacob did the same, saying, My 
 children, verily GOD hath chosen this religion for you, 
 therefore die not, unless ye also be resigned. Were ye 
 present when Jacob was at the point of death ? when he 
 said to his sons, Whom will ye worship after me? They 
 answered, We will worship thy GOD, and the GOD of thy 
 fathers Abraham, and Ismael, and Isaac, one GOD, and to 
 him will we be resigned. That people are now passed away, 
 they have what they have gained, and ye shall have what ye 
 gain ; and ye shall not be questioned concerning that which 
 they have done. They say, Become Jews or Christians that 
 ye may be directed. Say, Nay, we follow the religion of Abra- 
 ham the orthodox, who was no idolater. Say, We believe 
 in GOD, and that which hath been sent down unto us, and 
 that which hath been sent down unto Abraham, and Ismael, 
 and Isaac, and Jacob, and the tribes, and that which was 
 delivered unto Moses, and Jesus, and that which was de- 
 livered unto the prophets from their LORD : We make no 
 distinction between any of them, and to GOD are we re- 
 signed. Now if they believe according to what ye believe, 
 they are surely directed, but if they turn back, they are 
 m schism. GOD shall support thee against them, for he u
 
 JLL KORAN. 69 
 
 in the hearer, the wise. The baptism of GOD have we * 
 ceived, and who is better than GOD to baptize ? him do we 
 worship. Say, Will ye dispute with us concerning GOD, who 
 is our LORD, and your LORD? we have our works, and 
 ye have your works, and unto him are we sincerely devoted 
 Will ye say, truly Abraham, and Ismael, and Isaac, and Ja- 
 cob, and the tribes were Jews or Christians ? Say, ar ye 
 wiser, or GOD ? And who is more unjust than he who hideth 
 the testimony which he hath received from GOD ? But GOD 
 is not regardless of that which ye do. That people are 
 passed away, they have what they have gained, and ye 
 shall have what ye gain, nor shall ye be questioned concern- 
 ing that which they have done. The foolish men will say, 
 What hath turned them from their Keblah, towards which 
 they formerly prayed f 1 Say unto GOD belongeth the east and 
 the west : he directeth whom he pleaseth into the right 
 way. Thus have we placed you, Arabians, an inter- 
 mediate nation, that ye may be witness against the rest of 
 mankind, and that the apostle may be a witness against you. 
 We appointed the Keblah, towards which thou didst for- 
 merly pray, only that we might know him who followeth the 
 apostle, from him who turneth back on the heels ; though 
 this change seem a great matter, unless unto those whom 
 GOD hath directed. But GOD will not render your faith 
 of none effect ; for GOD is gracious and merciful unto man. 
 We have seen thee turn about thy face towards heaven 
 vrith uncertainty, but we will cause thee to turn thyself 
 towards a Keblah that will please thee. Turn, therefore, 
 thy face towards the holy temple of Mecca ; and wherever 
 ye be, turn your faces towards that place. They to whom 
 the scripture hath been given, know this to be truth from 
 their LORD. GOD is not regardless of that which ye do. 
 Verily although thou shouldest show unto those to whom the 
 scripture hath been given all kinds of signs, yet they will not 
 follow thy Keblah, neither shalt thou follow their Keblah ; 
 nor will one part of them follow the Keblah of the other. 
 And if thou follow their desires, after the knowledge which 
 hath been given thee, verily thou wilt become one of the 
 ungodly. They to whom we have given the scripture know 
 our apostle, even as they know their own children ; but some 
 of them hide the truth, against their own knowledge* 
 Truth is from thy LORD, therefore thou shalt not doubt
 
 70 AL KORAN. 
 
 Every sect hath a certain tract of heaven to which they 
 turn themselves in prayer ; but do ye strive to run after 
 good things; wherever ye be, GOD will bring you all backal 
 the resurrection, for GOD is almighty. And from what place 
 soever thou comest forth, turn thy face towards the holy 
 temple ; for this is truth from thy LORD ; neither is GOD 
 regardless of that which ye do. From what place soever 
 thou comest forth, turn thy face towards the holy temple ; 
 and wherever ye be, thitherward turn your faces, lest men 
 have matter of dispute against you ; but as for those among 
 them who are unjust doers, fear them not, but fear me, that 
 E may accomplish my grace upon you, and that ye may be 
 directed. As we have sent unto you an apostle from among 
 you, to rehearse our signs unto you, and to purify you, and 
 to teach you the book of the Koran and wisdom, and to 
 teach you that which ye knew not: therefore remember 
 me, and I will remember you, and give thanks unto me, and 
 be not unbelievers. true believers, beg assistance with 
 patience and prayer, for GOD is with the patient. And 
 say not of those who are slain in fight for the religion of 
 GOD, that they are dead; yea, they are living: but ye do 
 not understand. We will surely prove you by afflicting you 
 in some measure with fear, and hunger, and decrease of 
 wealth, and loss of lives, and scarcity of fruits : but bear 
 good tidings unto the patient, who, when a misfortune befall- 
 eth them, say, We are GOD'S and unto him shall we surely 
 return. Upon them shall be blessings from their LORD 
 and mercy, and they are the rightly directed. Moreover 
 Safa and Merwah are two of the monuments of God : who- 
 ever therefore goeth on pilgrimage to the temple of Mecca 
 or visiteth it, it shall be no crime in him, if he compass them 
 both. 1 And as for him who voluntarily performeth a good 
 work ; verily GOD is grateful and knowing. They who con- 
 ceal any of the evident signs, or the direction which we have 
 sent down, after what we have manifested unto men in the 
 scripture, GOD shall curse them ; and they who curse shall 
 curse them. But as for those who repent" and amend, and 
 make known what they concealed, I will be turned unto 
 them, for I am easy to be reconciled and merciful. Surely 
 they who believe not, and die in their unbelief, upon them 
 ihall be the curse of GOD, and of the angels, and of all 
 men ; they shall remain under it forever, their punishment
 
 AL, KORAN. . 71 
 
 hall not be alleviated, neither shall they be regarded. Youi 
 GOD is one Gor> ; there is no GOD but He, the most merci 
 fill. Now in the creation of heaven and earth, and the vi- 
 cissitude of night and day, and in the ship which saileth in 
 the sea, loaden with what is profitable for mankind, and in 
 the rain water which GOD sendeth from heaven, quicken- 
 ing thereby the dead earth, and replenishing the same with 
 all sorts of cattle, and in the change of winds, and the clouds 
 that are compelled to do service between heaven and earth, 
 are signs to people of understanding : yet some men take 
 idols beside GOD, and love them as with the love due to 
 GOD ; but the true believers are more fervent in love to- 
 wards GOD. Oh that they who act unjustly did perceive, 
 when they behold their punishment, that all power belongeth 
 unto GOD, and that he is severe in punishing ! When those 
 who have been followed shall separate themselves from their 
 followers, and shall see the punishment, and the cords oj 
 relation between them shall be cut in sunder; the followers 
 shall say, If we could return to life, we would separate our- 
 selves from them, as they have now separated themselves 
 from us. So GOD will show them their works ; they shall 
 sigh grievously, and shall not come forth from the fire of 
 hett. O men, eat of that which is lawful and good on the 
 earth ; and tread not in the steps of the devil, for he is your 
 open enemy. Verily he commandeth you evil and wicked- 
 ness, and that ye should say that of GOD which ye know 
 not. And when it is said unto them who believe not, Fol- 
 low that which GOD hath sent down ; they answer, Nay, but 
 we will follow that which we found our fathers practise. 
 What ? though their fathers knew nothing, and were not 
 rightly directed ? The unbelievers are like unto one who 
 crieth alo id to that which heareth not so much as his call- 
 ing, or the sound of his voice. They are deaf, dumb, and 
 blind, therefore do they not understand. O true believers, 
 eat of the good things which we have bestowed on you for 
 food, and return thanks unto GOD, if ye serve him. Verily 
 he hath forbidden you to eat that which dieth of itself, and 
 blood and swine's flesh, and that on which any other name 
 but GOD'S hath been invocated. But he who is forced by 
 necessity, not lusting, ncr returning to transgress, it shall be 
 no crime in him if he eat of those thing*, for GOD is gracious 
 and merciful. Moreover they who conceal any part of th
 
 72 AL KORAN. 
 
 ecripture which GOD hath sent down unto them, and sell It 
 for a small price, they shall swallow into their bellies nothing 
 but fire; GOD shall not speak unto them on the day of 
 resurrection, neither shall he purify them, and they shall 
 Buffer a grievous punishment. These are they who hare 
 eold direction for error, and pardon for punishment : but 
 how great will their suffering be in the fire ! This they shall 
 endure, because GOD sent down the book of the Koran with 
 truth, and they who disagree concerning that book are cer- 
 tainly in a wide mistake. It is not righteousness that ye 
 turn your faces in prayer towards the east and the west, but 
 righteousness is of him who believeth in GOD and the last 
 day, and the angels, and the scriptures, and the prophets ; 
 who giveth money for GOD'S sake unto his kindred, and 
 unto orphans, and the needy, and the stranger, and those 
 who ask, and for redemption of captives ; who is constant 
 at prayer, and giveth alms ; and of those who perform their 
 covenant, when they have covenanted, and who behave them- 
 selves patiently in adversity, and hardships, and in time of 
 violence ; these are they who are true, and these are they who 
 fear GOD. O true believers, the law of retaliation is ordained 
 you for the slain : the free shall die for the free, and the ser- 
 vant for the servant, and a woman for a woman : but he whom 
 his brother shall forgive may be prosecuted, and obliged to 
 make satisfaction according to what is just, and a fine shall be 
 set on him with humanity. This is indulgence from your 
 LORD, and mercy. And he who shall transgress after this, by 
 kitting the murderer, shall suffer a grievous punishment And 
 in this law of retaliation ye have life, O ye of understanding, 
 that peradventure ye may fear. It is ordained you, when 
 any of you is at the point of death, if he leave any goods, 
 that he bequeath a legacy to his parents, and kindred, ac- 
 cording to what shall be reasonable. This is a duty incum- 
 bent on those who fear GOD. But he who shall change tht 
 legacy, after he hath heard it bequeathed by the dying person, 
 surely the sin thereof shall be on those who change it, for 
 GOD is he who heareth and knoweth. Howbeit he whc 
 apprehendeth from the testator any mistake or injustice, and 
 shall compose the matter between them, that shall be nc 
 crime in him, for GOD is gracious and merciful. O true 
 believers, a fast is ordained you, as it was ordained unto 
 those before you, that ye may fear GOD. A certain num-
 
 A.L K.ORAN. 73 
 
 ber of days shall ye fast : but he among you who shall be 
 sick, or on a journey, shall fast an equal number of other 
 days. And those who can keep it, and do not, must redeem 
 their neglect by maintaining of a poor man. And he who 
 vo'untarily dealeth better with the poor man than he it 
 obliged, this shall be better for him. But if ye fast, it will 
 be better for you, if ye knew it. The month of Ramadan 
 thall ye fast, in which the Koran was sent down from heaven, 
 a direction unto men, and declarations of direction, and the 
 distinction between good and evil. Therefore, let him among 
 you who shall be present in this month, fast the same month ; 
 but he who shall be sick, or on a journey, shall fast the 
 like number of other days. GOD would make this an ease 
 unto you, and would not make it a difficulty unto you ; that 
 ye may fulfil the number of days, and glorify GOD, for that 
 he hath directed you, and that ye may give thanks. When 
 my servants ask thee concerning me, Verily I am near ; I 
 will hear the prayer of him that prayeth, when he prayeth 
 unto me : but let them hearken unto me, and believe in me, 
 that they may be rightly directed. It is lawful for you, on 
 the night of the fast, to go in unto your wives ; they are a 
 garment unto you, and ye are a garment unto them. GOD 
 knoweth that ye defraud yourselves therein, wherefore he 
 turneth unto you, and forgiveth you. Now, therefore, go in 
 unto them ; and earnestly desire that which GOD ordaineth 
 you, and eat and drink, until ye can plainly distinguish a 
 white thread from a black thread by the daybreak : then 
 keep the fast until night, and go not in unto them, but be 
 constantly present in the places of worship. These are the 
 prescribed bounds of GOD, therefore draw not near them 
 to transgress them. Thus GOD declareth his signs unto men, 
 that ye may fear him. Consume not your wealth among 
 yourselves in vain ; nor present it unto judges, that ye may 
 devour part of men's substance unjustly, against your own 
 consciences. They will ask thee concerning the phases of 
 the moon : Answer, They are times appointed unto men, and 
 to show the season of the pilgrimage to Mecca. It is not 
 righteousness that ye enter your houses by the back parts 
 thereof, but righteousness is of him who feareth GOD^ 
 Therefore enter your houses by their doors ; and fear GOD, 
 that ye may be happy. And fight for the religion of GOD 
 against those who fight against you ; but transgress not by
 
 74 AL KORAN. 
 
 attacking them first, for GOD loveth not the transgressor* 
 And kill them wherever ye find them, and turn them out 
 of that whereof they have dispossessed you ; for temptation 
 to idolatry is more grievous than slaughter; yet fight not 
 against them in the holy temple, until they attack you there- 
 in ; but if they attack you, slay them there. This shall be 
 the reward of infidels. But if they desist, GOD is gracious 
 and merciful. Fight therefore against them, until there be 
 no temptation to idolatry, and the religion be GOD'S ; but 
 if they desist, then let there be no hostility, except against 
 the ungodly. A sacred month for a sacred month, and the 
 holy limits of Mecca, if they attack you therein, do ye also 
 attack them therein in retaliation ; and whoever transgresseth 
 against you by so doing, do ye transgress against him in like 
 manner as he hath transgressed against you, and fear GOD, 
 and know that GOD is with those who fear him. Contribute 
 out of your substance toward the defence of the religion of 
 GOD, and throw not yourselves with you*' own hands into 
 perdition ; and do good, for GOD loveth those who do good. 
 Perform the pilgrimage of Mecca, and the visitation of GOD; 
 and, if ye be besieged, send that offering which shall be 
 the easiest ; and shave not your heads, until your offering 
 reacheth the place of sacrifice. But, whoever among you is 
 sick, or is troubled with any distemper of the head, must 
 redeem the shaving his head, by fasting, or alms, or some 
 offering. When ye are secure from enemies, he who tar- 
 rieth in the visitation of the temple of Mecca until the pil- 
 grimage, shall bring that offering which shall be the easiest. 
 But he who findeth not anything to offer, shall fast three 
 days in the pilgrimage, and seven when ye are returned: 
 they shall be ten days complete. This is incumbent on him 
 whose family shall not be present at the holy temple. And 
 fear GOD, and know that GOD is severe in punishing. The 
 pilgrimage must be performed in the known months : who- 
 soever therefore purposeth to go on pilgrimage therein, let 
 him not know a woman, nor transgress, nor quarrel in the 
 pilgrimage. The good which ye do, GOD knoweth it. Make 
 provision for your journey ; but the best provision is piety 
 and fear me, ye of understanding. It shall be no crime in 
 you, if ye seek an increase from your LORD, by trading dur- 
 ing the pilgrimage. And when ye go in procession from Ara- 
 fat remember GOD near the holy monument; 1 and remem-
 
 AL KORAN. 71 
 
 ber him for that he hath directed you, although ye were 
 before this of the number of those who go astray. There- 
 fore go in procession from whence the people go in pio- 
 cession, and ask pardoa of GOD, for GOD is gracious and 
 merciful. And when ye have finished your holy ceremonies, 
 remember GOD, according as ye remember your fathers, or 
 with a more reverent commemoration. There are some 
 men who say, O LORD, give us our portion in this world ; 
 but such shall have no portion in the next life : and there 
 are others who say, O LORD, give us good in this world and 
 also good in the next world, and deliver us from the torment 
 of hett fire. They shall have a portion of that which they 
 have gained : GOD is swift in taking an account. Remem- 
 ber GOD the appointed number of days ; but if any haste to 
 depart from the valley of Mina in two days, it shall be no 
 crime in him. And if any tarry longer, it shall be no crime 
 in him, in him who feareth GOD. Therefore fear GOD, and 
 fcnow that unto him ye shall be gathered. There is a man 
 who causeth thee to' marvel by his speech concerning thi 
 present life, and calleth God to witness that which is in hia 
 heart, yet he is most intent in opposing thee ; and when he 
 turneth away from thee, he hasteth to act corruptly in the 
 earth, and to destroy that which is sown, and springeth up : 
 but GOD loveth not corrupt doing. And if one say unto him, 
 Fear GOD ; pride seizeth him, together with wickedness ; 
 but hell shall be his reward, and an unhappy couch shall 
 it be. There is also a man who selleth his soul for the 
 sake of those things which are pleasing unto God ; and 
 GOD is gracious unto his servants. O true believers, enter 
 into the true religion wholly, and follow not the steps of 
 Satan, for he is your open enemy. If ye have slipped 
 after the declarations of our will have come unto you, 
 know that GOD is mighty and wise. Do the infidels ex- 
 pect less than that GOD should come down to them over- 
 shadowed with clouds, and the angels also ? but the thing 
 is decreed, and to GOD shall all things return. Ask the 
 children of Israel how many evident signs we have showed 
 them ; and whoever shall change the grace of GOD after 
 it shall have come unto him, verily GOD will be severe in 
 punishing him. The present life was ordained for those 
 who believe not, and they laugh the faithful to scorn ; 
 but they who fear GOD shall be above them, on the day
 
 T6 AL KORAN. 
 
 of the resurrection : for GOD is bountiful unto whom h 
 pleaseth without measure. Mankind was of one faith, and 
 GOD sent prophets bearing good tidings, and denounc ng 
 threats and sent down with them the scripture in tri th, 
 that it might judge between men of that concerning wb. <:h 
 they disagreed: and none disagreed concerning it, except 
 those to whom the same scriptures were delivered, after 
 the declarations of GOD'S will had come unto them, out 
 of envy among themselves. And GOD directed those who 
 believed, to that truth concerning which they disagreed, by 
 his will : for GOD directeth whom he pleaseth into the 
 right way. Did ye think ye should enter paradise, when 
 as yet no such thing had happened unto you, as hath hap- 
 pened unto those who have been before you ? They suf- 
 fered calamity, and tribulation, and were afflicted ; so that 
 the apostle, and they who believed with him, said : When 
 will the help of GOD come ? Is not the help of GOD nigh ? 
 They will ask thee what they shall bestow in alms : Answer, 
 The good which ye bestow, let it be given to parents, and 
 kindred, and orphans, and the poor and the stranger. 
 Whatsoever good ye do, GOD knoweth it. War is en- 
 joined you against the Infidels ; but this is hateful unto 
 you: yet perchance ye hate a thing which is better for you, 
 and perchance ye love a thing which is worse for you : but 
 GOD knoweth and ye know not. They will ask thee con- 
 cerning the sacred month, whether they may war therein : 
 Answer, To war therein is grievous ; but to obstruct the 
 way of GOD, and infidelity towards him, and to keep men 
 from the holy temple, and to drive out his people from 
 thence, is more grievous in the sight of GOD, and the temp- 
 tation to idolatry is more grievous than to kill in the sacred 
 months. They will not cease to war against you, until 
 they turn you from your religion, if they be able : but who- 
 ever among you shall turn back from his religion, and die 
 an infidel, their works shall be vain in this world, and the 
 next ; they shall be the companions of hell fire, they shall 
 remain therein forever. But they who believe, and who 
 fly for the sake of religion, and fight in GOD'S cause, they 
 shall hope for the mercy of GOD ; for GOD is gracious and 
 merciful. They will ask thee concerning wine and lots 
 Answer, In both there is great sin, and oho some things of 
 use unto men; but their sinfulness is greater than theii
 
 AL KORAN. 77 
 
 use. They will ask. thee also what they shall bestow in 
 alms : Answer, What ye have to spare. Thus GOD showeth 
 hit signs unto you, that peradventure ye might seriously 
 think of this present world, and of the next. They will also 
 ask thee concerning orphans: Answer, To deal righteously 
 with them is best ; and if ye intermeddle with the manage- 
 ment of what belongs to them, do them no wrong ; they are 
 your brethren: GOD knoweth the corrupt dealer from the 
 righteous ; and if GOD please, he will surely distress you, 
 for GOD is mighty and wise. Marry not women who are 
 idolaters, until they believe : verily a maid-servant who 
 believeth, is better than an idolatress, although *>he please 
 you more. And give not women who believe in marriage to 
 the idolaters, until they believe : for verily a servant who 
 is a true believer, is better than an idolater, though he 
 please you more. They invite unto hell fire, but GOD 
 inviteth unto paradise and pardon through his will, and de- 
 clareth his signs unto men, that they may remember. They 
 will ask thee also concerning the courses of women : An- 
 swer, They are a pollution : therefore separate yourselves 
 from women in their courses, and go not near them, until 
 they be cleansed. But when they are cleansed, go in 
 unto them as GOD hath c6mmanded you, for GOD loveth 
 those who repent, and loveth those who are clean. Your 
 wives are your tillage ; go in therefore unto your tillage 
 in what manner soever ye will : and do first some act 
 that may be profitable unto your souls; and fear GOD, and 
 know that ye must meet him ; and bear good tidings unto 
 the faithful. Make not GOD the object of your oaths, that ye 
 will deal justly, and be devout, and make peace among men ; 
 for God is he who heareth and knoweth. GOD will not 
 punish you for an inconsiderate word in. your oaths ; but he 
 will punish you for that which your hearts have assented 
 unto : GOD is merciful and gracious. They who vow to 
 abstain from their wives, are allowed to wait four months : 
 but if they go back from their vow, verily GOD is gracious 
 and merciful ; and if they resolve on a divorce, GOD is he 
 whc heareth and knoweth. The women who are divorced 
 chali wait concerning themselves until they have their 
 courses thrice, and it shall not be lawful for them to con- 
 eal that which GOD hath created in their wornbs, if they 
 believe in GOD and the last day ; and their husbands wii
 
 78 AL KORAN. 
 
 ct more justly to bring them back at this ft'me, if they de- 
 sire a reconciliation. The women ought also to behaw 
 towards their husbands in* like manner as their husbandt 
 should behave towards them, according to what is just : but 
 the men ought to have a superiority over them. GOD is 
 mighty and wise. Ye may divorce your wives twice ; and 
 then either retain them with humanity, or dismiss them with 
 kindness. But it is not lawful for you to take away any- 
 thing of what ye have given them, unless both fear that 
 they cannot observe the ordinance of GOD. And if ye fear 
 that they cannot observe the ordinance of GOD, it shall be 
 no crime in either of them on account of that for which the 
 wife shall redeem herself. These are the ordinances of 
 GOD ; therefore transgress them not ; for whoever trans- 
 gresseth the ordinances of GOD, they are unjust doers. But 
 if the husband divorce her a third time, she shall not be law 
 ful for him again, until she marry another husband. But if 
 he also divorce her, it shall be no crime in them if they re- 
 turn to each other, if they think they can observe the ordi- 
 nances of GOD, and these are the ordinances of GOD, he 
 declareth them to people of understanding. But when y 
 divorce women, and they have fulfilled their prescribed time, 
 either retain them with humanity, or dismiss them with kind- 
 ness ; and retain them not by violence, so that ye transgress ; 
 for he who doth this surely injureth his own soul. And 
 make not the signs of GOD a jest : but remember GOD'S 
 favor towards you, and that he hath sent down unto you the 
 book of the Koran, and wisdom admonishing you thereby ; 
 and fear GOD, and know that GOD is omniscient. But when 
 ye have divorced your wives, and they have fulfilled their 
 prescribed time, hinder them not from marrying their hus- 
 bands, when they have agreed among themselves according 
 to what is honorable. This is given in admonition unto him 
 among you who believeth in GOD, and the last day. This 
 is most righteous for you, and most pure. GOD knoweth, 
 but ye know not. Mothers after they are divorced shall give 
 suck unto their children two full years, to him who desireth 
 the time of giving suck to be completed ; and the father shall 
 be obliged to maintain them and clothe them in the mean 
 time, according to that which shall be reasonable. No per- 
 lon shall be obliged beyond his ability A mother shall not 
 be compelled to what is unreasonable on account of her child
 
 1L KORAN. 79 
 
 or a father on account of his child. And the heir of the 
 father shall be obliged to do in like manner. But if they 
 choose to wean the child before the end of two yeat t, by com- 
 mon consent, and on mutual consideration, it shall be no 
 crime in them. And if ye have a mind to provide a nurse 
 for your children, it shall be no crime in you, in case ye 
 fully pay what ye offer her, according to that which is just. 
 And fear GOD, and know that GOD seeth whatsoever ye do. 
 Such of you as die, and leave wives, their wives must wait 
 concerning themselves four months and ten days, and when 
 they shall have fulfilled their term, it shall be no crime in 
 you, for that which they shall do with themselves, according 
 to what is reasonable. GOD well knoweth that which ye do. 
 And it shall be no crime in you, whether ye make public 
 overtures of marriage unto such women, within the said four 
 months and ten days, or whether ye conceal such your de- 
 signs in your minds : GOD knoweth that ye will remember 
 them. But make no promises unto them privately, unless 
 ye speak honorable words ; and resolve not on the knot of 
 marriage until the prescribed time be accomplished ; and 
 know that GOD knoweth that which is in your minds, there- 
 fore beware of him and know that GOD is gracious and 
 merciful. It shall be no crime in you, if ye divorce your 
 wives, so long as ye have not touched them, nor settled any 
 dowry on them. And provide for them (he who is at his 
 ease must provide according to his circumstances, and he 
 who is straitened according to his circumstances) necessaries, 
 according to what shall be reasonable. This is a duty in- 
 cumbent on the righteous. But if ye divorce them before ye 
 have touched them, and have already settled a dowry on 
 them, ye shall give them half of what ye have settled, unless 
 they release any part, or he release part in whose hand the 
 knot of marriage is ; and if ye release the whole, it will ap- 
 proach nearer unto piety. And not forget liberality among 
 you, for GOD seeth that which ye do. Carefully observe 
 the appointed prayers, and the middle prayer, and be assidu- 
 ous therein, with devotion towards GOD. But if ye fear 
 any danger, pray on foot or on horseback ; and when ye are 
 safe remember GOD, how he hath taught you what as yet ye 
 knew not. And such of you as shall die and leave wives, 
 eught to bequeath their wives a year's maintenance, without 
 putting them out of their houses : but if they go out volun-
 
 80 AL KORAN. 
 
 tarily, it shall be no crime in you, for that which they shall 
 do with themselves, according to what shall be reasonable ; 
 GOD is mighty and wise. And unto those who are divorced, 
 a reasonable provision is also due; this is a duty incumbent 
 on those who fear GOD. Thus GOD declareth his signs 
 unto you, that ye may understand. Hast thou not considered 
 those, who left their habitations, (and they were thousands,) 
 for fear of death? 1 And GOD said unto them, 'Die; then 
 he restored them to life, for GOD is gracious towards man- 
 kind ; but the greater part of men do not give thanks. Fight 
 for the religion of GOD, and know that GOD is he who 
 heareth and knoweth. Who is he that will lend unto GOD 
 on good usury ? verily he will double it unto him manifold ; 
 for GOD contracteth and extendeth his hand as he pleaseth, 
 and to him shall ye return. Hast thou not considered the 
 assembly of the children of Israel, after the time of Moses ; 
 when they said unto their prophet Samuel, Set a king over 
 us, that we may fight for the religion of GOD. The prophet 
 answered, If ye are enjoined to go to war, will ye be near 
 refusing to fight ? They answered, And what should ail us 
 that we should not fight for the religion of GOD, seeing we 
 are dispossessed of our habitations, and deprived of our 
 children ? But when they were enjoined to go to war, they 
 turned back, except a few of them : and GOD knew the un- 
 godly. And their prophet said unto them, Verily GOD hath 
 set Talut, king over you : they answered, How shall he reign 
 over us, seeing we are more worthy of the kingdom than he, 
 neither is he possessed of great riches ? Samuel said, Verily 
 GOD hath chosen him before you, and hath caused him to 
 increase in knowledge arid stature, for GOD giveth his king- 
 dom unto whom he pleaseth; GOD is bounteous and wise. 
 And their prophet said unto them, Verily the sign of hia 
 kingdom shall be, that the ark shall come unto you : therein 
 shall be tranquillity from your LORD, and the relics which 
 have been left by the family of Moses and the family of 
 A.aron ; the angels shall bring it. 2 Verily this shall be a 
 qgn unto you, if ye believe. And when Talut departed with 
 iiis soldiers he said, Verily GOD will prove you by the river: 
 tor he who drinketh thereof, shall not be on my side (but he 
 who shall not taste thereof he shall be on my side), except he 
 vho drinketh a draught out of his hand. And they drank 
 (hereof, except a few of them. And when they had passed
 
 AL KORAN. 81 
 
 the river, he and those who believed with him, they said, W 
 have no strength to-day, against Jalut and his forces. But 
 they who considered that they should meet GOD at the resur- 
 rection, said, How often hath a small army discomfited a 
 great one, by the will of GOD ! and GOD is with those who 
 patiently persevere. And when they went forth to battle 
 against Jalut and his forces, they said, LORD, pour on us 
 patience, and confirm our feet, and help us against the unbe- 
 lieving people. Therefore they discomfited them, by the will 
 of GOD, and David slew Jalut. And GOD gave him the 
 kingdom and wisdom, and taught him his will ; and if GOD 
 Lad not prevented men, the one by the other, verily the 
 earth had been corrupted : but GOD is beneficent towards 
 kit creatures. These are the signs of GOD : we rehearse 
 them unto thee with truth, and thou art surely one of those 
 who have been sent by GOD. These are the apostles; 
 we have preferred some of them before others ; some of them 
 hath GOD spoken unto, and hath exalted the degree of others 
 of them. And we gave unto Jesus the son of Mary manifest 
 signs, and strengthened him with the holy spirit. And if 
 GOD had pleased, they who came after those apostles would 
 not have contended among themselves, after manifest signs 
 had been shown unto them. But they fell to variance ; there- 
 fore some of them believed, and some of them believed not ; 
 and if GOD had so pleased, they would not have contended 
 among themselves ; but GOD doth what he will. O true be- 
 lievers, give alms of that which we have bestowed unto you, 
 before the day cometh wherein there shall be no merchan- 
 dizing, nor friendship, nor intercession. The infidels are un- 
 just doers. GOD ! there is no GOD but he ; the living, the 
 self-subsisting : neither slumber nor sleep seizeth him ; to 
 him belongeth whatsoever is in heaven, and on earth. Who 
 is he that can intercede with him, but through his good 
 pleasure ? He knoweth that which is past, and that which 
 is to come unto them, and they shall not comprehend any- 
 thing of his knowledge, but so far as he pleaseth. His throne 
 is extended over heaven and earth, and the preservation of 
 both is no burden unto him. 1 He is the high, the mighty. 
 Let there be no violence in religion. Now is right direction 
 manifestly distinguished from deceit : whoever therefore shall 
 deny Tagut, and believe in GOD, he shall surely take hold 
 ga a strong handle, which shall not be broken ; GOD i*> h
 
 82 AL KORAN. 
 
 who heareth and seeth. GOD ia the patron of those wh 
 believe ; he shall lead them out of darkness into light : but 
 as to those who believe not, their patrons are Tagut ; they 
 hall lead them from the light into darkness; they shall be 
 the companions of hell fire, they shall remain therein for- 
 ever. Hast thou not considered him who disputed with 
 Abraham concerning his LORD, because GOD had given him 
 the kingdom ? When Abraham said, My LORD is he who 
 giveth life, and killeth : he answered, I give life, and I kilL 
 Abraham said, Verily GOD bringeth the sun from the east. 
 now do thou bring it from the west. Whereupon the infidel 
 was confounded ; for GOD directeth not the ungodly people. 
 Or hast thou not considered how he behaved who passed by a 
 city which had been destroyed, even to her foundations P 1 He 
 Baid, How shall GOD quicken this city, after she hath been 
 dead? And GOD caused him to die for an hundred yeais, 
 and afterwards raised him to life. And GOD said, how long 
 hast thou tarried here ? He answered, A day, or part of a 
 lay. GOD said, Nay, thou hast tarried here a hundred 
 years. Now look on thy food and thy drink, they are not 
 yet corrupted ; and look on thine ass : and this have we done 
 that we might make thee a sign unto men. And look on the 
 bones of thine ass, how we raise them, and afterwards clothe 
 them with flesh. And when this was shown unto him, he 
 said, I know that GOD is able to do all things. And when 
 Abraham said, O LORD, show me how thou wilt raise the 
 dead ; GOD said, Dost thou not yet believe ? He answered, 
 Yea, but / ask this that my heart may rest at ease. GOD 
 said, take therefore four birds, and divide them ; then lay a 
 part of them on every mountain ; then call them, and they 
 shall come swiftly unto thee : and know that GOD is mighty 
 and wise. 2 The similitude of those who lay out their sub- 
 stance, for advancing the religion of GOD, is as a grain of 
 corn which produceth seven ears, and in every ear an hun- 
 dred grains ; for GOD giveth twofold unto whom he pleaseth . 
 GOD is bounteous and wise. They who lay out their sub- 
 stance for the religion of GOD, and afterwards follow not 
 what they have so laid out by reproaches or mischief, they 
 hall have their reward with their LORD ; upon them shall 
 DO fear come, neither shall they be grieved. A fair speech 
 and to forgive, is better than alms followed by mischief 
 GOD is ric^ and merciful. O irue believers, make not youi
 
 AL KORAN. 83 
 
 alms of none effect by reproaching, or mischief, as he wh 
 layeth out what he hath to appear unto men to give alms, 
 and believeth not in GOD and the last day. The likeness 
 of such a one is as a flint covered with earth, on which 
 violent rain falleth, and leaveth it hard. They cannot 
 prosper in anything which they have gained, for GOD 
 direcUith not the unbelieving people. And the likeness of 
 those who lay out their substance from a desire to pleaae 
 GOD, and for an establishment for their souls, is as a garden 
 on a hill, on which a violent rain falleth, and it bringeth 
 forth its fruits twofold ; and if a violent rain falleth not on 
 it, yet the dew falleth thereon : and GOD seeth that which 
 ye do. Doth any of you desire to have a garden of palm- 
 trees and vines, through which rivers flow, wherein ye may 
 have all kinds of fruits, and that he may attain to old age, 
 and have a weak offspring ? then a violent fiery wind shall 
 strike it, so that it shall be burned. Thus GOD declareth 
 his signs unto you, that ye may consider. O true believers, 
 bestow alms of the good things which ye have gained, and 
 of that which we have produced for you out of the earth, 
 and choose not the bad tliereof, to give it in alms, such as ye 
 would not accept yourselves, otherwise than by connivance: 
 and know that GOD is rich and worthy to be praised. The 
 devil threateneth you with poverty, and commandeth you 
 filthy covetousness ; but GOD promiseth you pardon from 
 himself and abundance : GOD is bounteous and wise. He 
 giveth wisdom unto whom he pleaseth ; and he unto whom 
 wisdom is given hath received much good : but none will 
 consider, except the wise of heart. And whatever alms ye 
 shall give, or whatever vow ye shall vow, verily GOD know- 
 3th it ; but the ungodly shall have none to help them. If 
 ye make your alms to appear, it is well ; but if ye conceal 
 them, and give them unto the poor, this will be better for 
 jou, and will atone for your sins ; and GOD is well informed 
 of that which ye do. The direction of them belongeth not 
 unto thee ; but GOD directeth whom he pleaseth. The good 
 that ye shall give in alms shatt redound unto yourselves ; and 
 ye shall not give unless out of desire of seeing the face of 
 GOD. And what good thing ye shall give in alms, it shall 
 be repaid you, and ye shall not be treated unjustly ; unto the 
 poor who are wholly employed in fighting for the religion of 
 GOD, and cannot go to and fro on the earth ; whom th
 
 64 AL KORAN. 
 
 ignorant man thinketh rich, because of their modesty : thoo 
 ghalt know them by this mark, they ask not men with im- 
 portunity ; and what good ye shall give in alms, verily GOD 
 knoweth it. They who distribute alms of their substance 
 night and day, in private and in public, shall have their re- 
 ward with the LORD ; on them shall no fear come, neither 
 shall they be grieved. They who devour usury shall not arise 
 from the dead, but as he ariseth whom Satan hath infected 
 by a touch : this shall happen to them because they say, 
 Truly selling is but as usury : and yet GOD hath permitted 
 selling and forbidden usury. He therefore who when there 
 cometh unto him an admonition from his LORD abstainetb 
 from usury for the future, shall have what is past forgiven 
 him, and his affair belongeth unto GOD. But whoever re- 
 turneth to usury, they shall.be the companions of hell fire, 
 they shall continue therein forever. GOD shall take his 
 blessing from usury, and shall increase alms : for GOD loveth 
 no infidel, or ungodly person. But they who believe and do 
 that which is right, and observe the stated times of prayer, 
 and pay their legal alms, they shall have their reward with 
 their LORD : there shall come no fear on them, neither shall 
 they be grieved. O true believers, fear GOD, and remit 
 that which remaineth of usury, if ye really believe ; but if 
 ye do it not, hearken unto war, which is declared against you 
 from GOD and his apostle : yet if ye repent, ye shall have 
 the capital of your money. Deal not unjustly with others, 
 and ye shall not be dealt with unjustly. If there be any 
 debtor under a difficulty of paying his debt, let his creditor 
 wait till it be easy for him to do it ; but if ye remit it as 
 alms, it will be better for you, if ye knew it. And fear the day 
 wherein ye shall return unto GOD ; then shall every soul be 
 paid what it hath gained, and they shall not be treated un- 
 justly. O true believers, when ye bind yourselves one to 
 the other in a debt for a certain time, write it down ; and let 
 a writer write between you according to justice, and let not 
 the writer refuse writing according to what GOD hath taught 
 him ; but let him write, and let him who oweth the debt dic- 
 tate, and let him fear GOD his LORD, and not diminish aught 
 thereof. But if he who oweth the debt be foolish, or weak, 
 or be not able to dictate himself, let his agent dictate accord- 
 ing tc equity ; and call to witness two witnesses of your 
 neighboring men ; but if there be not two men, let there be
 
 AL KORAN. 85 
 
 man and two women of those whom ye shall choose for wit- 
 nesses : if one of those women should mistake, the other of 
 them will cause her to recollect. And the witnesses shall 
 not refuse, whensoever they shall be called. And disdain 
 not to write it down, be it a large debt, or be it a small one, 
 antil its time of payment : this will be more just in the sight 
 of GOD, and more right for bearing witness, and more easy, 
 that ye may not doubt. But if it be a present bargain which 
 ye transact between yourselves, it shall be no crime in you, 
 if ye write it not down. And take witnesses when ye sell 
 one to the other, and let no harm be done to the writer, nor 
 to the witness ; which if ye do, it will surely be injustice in 
 you: and fear GOD, and GOD will instruct you, for GOD 
 knoweth all things. And if ye be on a journey, and find no 
 writer, let pledges be taken : but if one of you trust the other, 
 let him who is trusted return what he is trusted with, and fear 
 GOD his LORD. And conceal not the testimony, for he who 
 concealeth it hath surely a wicked heart : GOD knoweth that 
 which ye do. Whatever is in heaven and on earth is GOD'S : 
 and whether ye manifest that which is in your minds, or con- 
 ceal it, GOD will call you to account for it, and will forgive 
 whom he pleaseth, and will punish whom he pleaseth, for 
 GOD is almighty. The apostle believeth in that which hath 
 been sent down unto him from his LORD, and the faithful 
 also. Every one of them believeth in GOD, and his angels, 
 and his scriptures, and his apostles : we make no distinction 
 at all between his apostles. And they say, We have heard, 
 and do obey : we implore thy mercy, LORD, for unto thea 
 must we return. GOD will not force any one beyond its 
 capacity : it shall have the good which it gaineth, and it shall 
 suffer the evil which it gaineth. O LORD, punish us not, if 
 we forget, or act sinfully : O LORD, lay not on us a burden 
 hike that which thou hast laid on those who have been before 
 us ; neither make us, O LORD, to bear what we have not 
 strength to bear, but be favorable unto us, and spare us, and 
 be merciful unto us. Thou art our patron, help us therefore 
 against the unbelieving nations.
 
 86 AX KORAJST. 
 
 CHAPTER IIL 
 
 DrriTLBD, THE FAMILY OF IMRAN ; REVEALED AT MED Of X 
 IN THE NAME OF THE HOST MERCIFUL GOD. 
 
 AL. M. There is no GOD but GOD, the living, the self- 
 subsisting: he hath sent down unto thee the book of tht 
 Koran with truth, confirming that which was revealed before 
 it ; for he had formerly sent down the law, and the gospel a 
 direction unto men ; and he had also sent down the distinc- 
 tion between good and evil. Verily those who believe not 
 the signs of GOD shall suffer a grievous punishment ; for 
 GOD is mighty, able to revenge. Surely nothing is hidden 
 from GOD, of that which is on earth, or in heaven : it is he 
 who fbrmeth you in the wombs, as he pleaseth ; there is no 
 GOD but he. the mighty, the wise. 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 interpretation thereof, except God. But they 
 who are well grounded in the knowledge say, We believe 
 therein, the whole is from our LORD ; and none will con- 
 sider except the prudent. O LORD, cause not our hearts to 
 swerve from truth, after thou hast directed us : and give us 
 from thee mercy, for thou art he who giveth. O 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. As for the infidels, their wealth 
 shall not profit them anything, nor their children, against 
 GOD : they shall be the fuel of hell fire. According to the 
 wont of the people of Pharaoh, and of those who went before 
 them, they charged our signs with a lie; but GOD caught 
 them in their wickedness, and GOD is severe in punishing. 
 Say unto those who believe not, Ye shall be overcome, and 
 thrown together into hell ; and an unhappy couch shall it be. 
 Ye have already had a miracle shown you in two armies, 
 which attacked each other : one army fought for GOD'S true 
 religion, but the other were infidels ; they saw the faithful
 
 AL KORAN. 87 
 
 twice as many as themselves in their eyesight ; for Goi 
 strengthened with his help whom he pleaseth. Surely herein 
 was an example unto men of understanding. 1 The love and 
 eager desire of wives, and children, and sums heaped up of 
 gold and silver, and excellent horses, and cattle, and land, is 
 prepared for men : this is the provision of the present life ; 
 but unto GOD shall be the most excellent return. Say, Shall 
 I declare unto you better things than this ? For those who 
 are devout are prepared with their LORD gardens through 
 which rivers flow ; therein shall they continue forever : and 
 they shall enjoy wives free from impurity, and the favor of 
 GOD ; for GOD regardeth his servants who say, LORD, 
 we do sincerely believe ; forgive us therefore our sins, and 
 deliver us from the pain of hell fire : the patient, and the 
 lovers of truth, and the devout, and the almsgivers, and those 
 who ask pardon early in the morning. GOD hath borne wit- 
 ness that there is no GOD but he ; and the angels, and those 
 who are endowed with wisdom, profess the same ; who exe- 
 cuteth righteousness ; there is no GOD but he ; the mighty, 
 the wise. Verily the true religion in the sight of GOD is 
 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 whoso- 
 ever believeth not in the signs of GOD, verily GOD will be 
 swift in bringing him to account. 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 ignorant, Do ye profess the religion of 
 Islam ? now if they embrace Islam, they are surely directed ; 
 but if they turn their backs, verily unto thee belongeth preach- 
 ing only ; for GOD regardeth his servants. And unto those 
 who believe not in the signs of GOD, and slay the prophet! 
 without a cause, and put those men to death who teach jus- 
 tice ; denounce unto them a painful punishment. These are 
 they whose works perish in this world, and in that which is 
 to come ; and they shall have none to help them. Hast thou 
 not observed those unto whom part of the scripture was 
 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. This they did because they said, 
 the fire of hell shall by no means touch us, but for a certain 
 number of days ; and that which they had falsely devised
 
 88 AL KORAN. 
 
 bath deceived them in their religion. How then vnfl ii 6t 
 with them, when we shall gather them together at the day of 
 judgment, of which there is no doubt ; and every soul shali 
 be paid that which it hath gained, neither shall they be 
 treated unjustly? Say, O GOD, who possesses! the king- 
 dom ; thou givest the kingdom unto whom thou wilt, and 
 thou takest away the kingdom from whom thou wilt : thou 
 txaltest whom thou wilt, and thou humblest whom thou 
 wilt : in thy hand is good, for thou art almighty. Thou 
 makest the night to succeed the day : thou bringest forth the 
 living out of the dead, and thou bringest forth the dead out 
 of the living ; and providest food for whom thou wilt without 
 measure. Let not the faithful take the infidels for their pro- 
 tectors, rather than the faithful : he who doth this shall not 
 be protected of GOD at all ; unless ye fear any danger from 
 them : but GOD warneth you to beware of himself; for unto 
 GOD must ye return. Say, Whether ye conceal that which 
 is in your breasts, or whether ye declare it, GOD knoweth 
 it ; for he knoweth whatever is in heaven, and whatever is 
 on earth : GOD is almighty. On the last day every soul 
 shall find the good which it hath wrought, present ; and the 
 evil which it hath wrought, it shall wish that between itself 
 and that were a wide distance : but GOD warneth you to 
 beware of himself; for GOD is gracious unto his servants. 
 Say, If ye love GOD, follow me : then GOD shall love you, 
 and forgive you your sins ; for GOD is gracious and merci- 
 ful. Say, Obey GOD, and his apostle ; but if ye go back, 
 verily GOD loveth not the unbelievers. GOD hath surely 
 chosen Adam, and Noah, and the family of Abraham, and 
 the family of Imran above the rest of the world; a race 
 descending the one from the other : GOD is he who heareth 
 and knoweth. Remember when the wife of Imran said, 
 LORD, verily I have vowed unto thee that which is in my 
 womb, to be dedicated to thy service ; accept it therefore of 
 me ; for thou art he who heareth and knoweth. And when 
 she was delivered of it, she said, LORD, verily I have 
 brought forth a female (and GOD well knew what she had 
 brought forth), and a male is not as a female. I have called 
 her MART ; and I commend her to thy protection, and also 
 her issue, against Satan driven away with stones. 1 Therefore 
 the LORD accepted her with a gracious acceptance, and caused 
 her to bear an excellent offspring. And Zacharias took care
 
 AL KORAN. 89 
 
 of the child ; whenever Zacharias went into the chamber to 
 her, he found provisions with her: and he said, O 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. 
 And the angels called to him, while he stood praying in the 
 chamber, saying, Verily GOD promiseth thee a son named 
 John, who shall bear witness to the Word which cometh from 
 GOD ; an honorable person, chaste, and one of the righteous 
 rophets. He 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. Zach- 
 arias 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. And when the 
 angels said, O Mary, verily GOD hath chosen thee, and hath 
 purified thee and hath chosen thee above all the women of 
 the world : O Mary, be devout towards thy LORD, and wor- 
 ship, and bow down with those who bow down. 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 ;. nei- 
 ther wast thou with them, when they strove among them- 
 selves. When the angels said ; Mary, verily GOD sendeth 
 thee good tidings, that ihou shah bear the Word proceeding 
 from himself; his name shall be CHRIST JESUS the son of 
 Mary, honorable 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 : she an- 
 swered, 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 : GOD shall teach him the scripture, and wis- 
 dom, and the law, and the gospel ; and shall appoint him hit 
 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 ; 
 iien I will breathe thereon, and it shall become a bird, by 
 the permission of GOD ; and I will beal him that Lath been
 
 90 AL KORAN. 
 
 blind from his birth ; and the leper : and I will raise th 
 dead by the permission of GOD : and I will prophesy untc 
 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. l And 
 1 come to confirm the law which was revealed before me and 
 to allow unto you as lawful part of that which hath been for- 
 bidden you : and I come unto you with a sign from ycur 
 LORD ; therefore fear GOD, and obey me. Verily GOD is 
 my LORD, and your LORD ; therefore serve him. This is 
 the right way. But when Jesus perceived their unbelief, he 
 said, Who will be my helpers towards GOD ? The apostles 
 answered, We witt be the helpers of GOD ; we believe in 
 GOD, and do thou bear witness that we are true believers. 
 O LORD, we believe in that which thou hast sent down, and 
 we have followed thy apostle ; write us down therefore with 
 those who bear witness of him. And the Jews devised a 
 stratagem against him ; but GOD devised a stratagem against 
 them ; and GOD is the best deviser of stratagems. 2 When 
 GOD said, O Jesus, verily I will cause thee to die, and I will 
 take thee up unto me, and I will deliver thee from the un- 
 believers ; and I will place those who follow thee above th* 
 unbelievers, until the day of resurrection : then unto me shall 
 ye return, and I will judge between you of that concerning 
 which ye disagree. 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. But they who believe, and do that which is right, he 
 shall give them their reward : for GOD loveth not the wicked 
 doers. These signs and this prudent admonition do we re- 
 hearse unto thee. 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. This is 
 the truth from thy LORD ; be not therefore one of those who 
 doubt ; and whoever 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. Verily this is a true history : and there is no 
 GOD, but GOD ; and GOD is most mighty and wise. If 
 they turn back, GOD well knoweth the evil doers. Say, O 
 ye who have received the scripture, come to a just determi-
 
 AL KORAN. 91 
 
 nation between us and you ; that we worship not any except 
 GOD, and associate no creature with him ; and that the one 
 of us take not the other for lords, beside GOD. But if thej 
 turn back, say, Bear witness that we are true believers. 
 ye to whom the scriptures have been given, why do ye dis- 
 pute concerning Abraham, since the Law and ne Gospel 
 were not sent down until after him ? Do ye not therefore 
 understand ? Behold ye are they who dispute concerning 
 that which ye have some knowledge in ; why therefore do 
 you dispute concerning that which ye have no knowledge of? 
 GOD knoweth, but ye know not. Abraham was neither a 
 Jew nor a Christian ; but he was of the true religion, one 
 resigned unto God, and was not of the number of the idolaters. 
 Verily the men who are the nearest of kin unto Abraham 
 are they who follow him ; and this prophet, and they who 
 believed on him : GOD is the patron of the faithful. Some 
 of those who have received the scriptures desire to seduce 
 you ; but they seduce themselves only, and they perceive it 
 not. O ye who have received the scriptures, why do ye not 
 believe in the signs of GOD, since ye are witnesses of them ? 
 O ye who have received the scriptures, why do you clothe 
 truth with vanity, and knowingly hide the truth ? 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 ; and believe him only 
 who followeth your religion. Say, Verily the true direction 
 is the direction of GOD, that there may be given unto some 
 other a revelation like unto what hath been given unto you. 
 Will they dispute with you before your Lord? Say, Surely 
 excellence is in the hand of GOD, he giveth it unto whom he 
 pleaseth ; GOD is bounteous and wise : he will confer pecul- 
 iar mercy on whom he pleaseth ; for GOD is endued with 
 great beneficence. 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, be- 
 cause they say, We are not obliged to observe justice with 
 the heathen : but they utter a lie against GOD, knowingly. 
 Yea, whoso keepeth his covenant, and feareth God, GOD 
 urely loveth those who fear him. But they who make mer-
 
 92 AL KORAN. 
 
 chandLse 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 resur- 
 rection, nor shall he cleanse them ; but they shall suffer a 
 grievous punishment. And there are certainly some of them 
 who read the scriptures perversely, that ye may think what 
 they read to be really in the scriptures, yet it is not in the 
 scripture ; and they say, This is from GOD ; but it is not 
 from GOD : and they speak that which is false concerning 
 GOD, against their own knowledge. 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 scrip- 
 tures, and exercise yourselves therein. GOD hath not com- 
 manded you to take the angels and the prophets for your 
 lords : Will he command you to become infidels, after ye 
 have been true believers ? And remember when GOD ac- 
 cepted the covenant of the prophets, saying, TJiis verily is 
 the scripture and the wisdom which I have given you : here- 
 after shall an apostle come unto you, confirming the truth of 
 that scripture which is with you ; ye shall surely believe in 
 him, and ye shall assist him. GOD said, Are ye firmly re- 
 solved, and do ye accept my covenant on this condition ? 
 They answered, We are firmly resolved : God said, Be ye 
 therefore witnesses ; and I also bear witness with you : and 
 whosoever turneth back after this, they are surely the trans- 
 gressors. 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 re- 
 turn. Say, We believe in GOD, and that which hath been 
 sent down unto us, and that which was sent down unto 
 Abraham, and Ismael, and Isaac, and Jacob, and the tribes, 
 and that which was delivered to Moses, and Jesus, and the 
 prophets from their LORD ; we make no distinction between 
 any of them ; and to him are we resigned. Whoever fol- 
 loweth any other religion than Islam, it shall not be accepted 
 of him : and in the next life he shall be of those who perish. 
 How shall GOD direct men who have become infidels after 
 they had believed, and borne witness that the apostle wa* 
 true, and manifV-t declarations of the divine will had come 
 unto them? for (ioo directeth not the ungodly people. Theu
 
 AL KORAN. 93 
 
 reward shall be, that on them shall foil the curse of GOD 
 and of angels, and of all mankind : they shall remain under 
 the same forever ; their torment shall not be mitigated, 
 neither shall they be regarded ; except those who repent 
 after this, and amend ; for GOD is gracious and merciful 
 Moreover they who become infidels after they have believed, 
 and yet increase in infidelity, their repentance shall in no 
 wise be accepted, and they are those who go astray. Vorily 
 they who believe not, and die in their unbelief, the world full 
 of gold shall in nowise be accepted from any of them, even 
 though he should give it for his ransom ; they shall suffer 
 a grievous punishment, and they shall have none to help 
 them Ye will never attain unto righteousness until ye give 
 in alms of that which ye love : and whatever ye give, GOD 
 knoweth it. All food was permitted unto 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. Whoever 
 therefore contriveth a lie against GOD after this, they will 
 be evil doers. Say, GOD is true : follow ye therefore the 
 religion of Abraham the orthodox ; for he was no idolater. 
 Verily the first house appointed unto men to worship in was 
 that which was in Becca ; blessed, and a direction to all 
 creatures. Therein are manifest signs : the place where 
 Abraham stood ; and whoever entereth therein, shall be safe. 
 And it is a duty towards GOD, incumbent on those who are 
 able to go thither, to visit this house ; but whosoever disbe- 
 lieveth, verily GOD needeth not the service of any creature. 
 Say, ye who have received the scriptures, why do ye not 
 believe in the signs of GOD ? Say, O ye who have received 
 the scriptures, why do ye keep back from the way of GOD, 
 him who believeth ? Ye seek to make it crooked, and yet 
 are witnesses that it is the right: but GOD will not be un- 
 mindful of what ye do. O true believers, if ye obey some 
 of those who have received the scripiure, they will render 
 you infidels, after ye have believed ; *nd how can ye be in- 
 fidels, when the signs of GOD are read unto you, and hia 
 apostle is among you ? But he who cleaveth firmly unto 
 GOD, is already directed in the right way. O believers, fear 
 GOD with his true fear ; and die not unless ye also be true 
 oelievers. And cleave all of you unto the covenant of GOD, 
 nd depart not from it, and remember the favor of GOD
 
 94 AL KORAJS. 
 
 towards you : since ye were enemies, and he reconciled youi 
 hearts, and ye became companions and brethren by his fa- 
 vor : and ye were on the brink of a pit of fire, and he de- 
 livered you thence. Thus GOD declareth unto you his signs, 
 that ye may be directed. Let there be people among you 
 who invite to the best religion ; and command that which ia 
 just, and forbid that which is evil ; and they shall be happy. 
 And be not as they who are divided, and disagree in mattert 
 of religion, after manifest proofs have been brought unto 
 them : they shall suffer a great torment. On the day of res- 
 urrection some faces shall become white, and other faces shall 
 become black. And unto them whose faces shall become 
 black, GOD will say, Have ye returned unto your unbelief, 
 after ye had believed ? therefore taste the punishment, for 
 that ye have been unbelievers : but they whose faces shall 
 become white shall be in the mercy of GOD, therein shall 
 they remain forever. These are the signs of GOD : we 
 recite them unto thee with truth. GOD will not deal un- 
 justly with his creatures. And to GOD belongeth whatever 
 is in heaven and on earth ; and to GOD shall all things re- 
 turn. Ye are the best nation that hath been raised up unto 
 mankind : ye command that which is just, and ye forbid that 
 which is unjust, and ye believe in GOD. And if they who 
 have received the scriptures had believed, it had surely been 
 the better for them : there are believers among them, but 
 the greater part of them are transgressors. 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. 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. Yet they are not att 
 alike : there are of those who have received the scriptures, 
 upright people ; they meditate on the signs of GOD in the 
 aight season, and worship; they believe in GOD, and the 
 ast day ; and command that which is just, and forbid that 
 which is unjust, and zealously strive to excel in good works ; 
 these are of the righteous. And ye shall not be denied the 
 reward of the good which ye do; for GOD knoweth the
 
 AL KORAN. 9i 
 
 pious. 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. The likeness of that which they lay out in this pres- 
 ent 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. O 
 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 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. 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 pri- 
 vately 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. 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. Call to mind when thou wentest forth 
 early from thy family, that thou mightest prepare the faith- 
 ful a camp for war; and GOD heard and knew it; when 
 two companies of you were anxiously thoughtful, so that ye 
 became faint-hearted ; but GOD was the supporter of them 
 both; and in GOD let the faithful trust. And GOD had 
 already given you the victory at Bedr, when ye were in- 
 ferior in number ; therefore fear GOD, that ye may be thank- 
 ful. When thou saidst unto the faithful, Is it not enough for 
 you, that your LOBD should assist you with three thousand 
 angels sent down from heaven ? 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. And this GOD designed only as 
 good tidings for you that your hearts might rest secure ; for 
 victory is from GOD alone, the mighty, the wise. That he 
 should cut off the uttermost part of the unbelievers, or cast 
 them down, or that they should be overthrown and unsuc- 
 oessful, is nothing to thee. It is no business of thine ; whether
 
 96 AL KORAN. 
 
 God be turned unto them, or whether he punish them ; they 
 are surely unjust doers. 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. O 
 true believers, devour not usury, doubling it twofold ; but 
 fear GOD, that ye may prosper : and fear the fire which is 
 prepared for the unbelievers ; and obey GOD, and kis apostle 
 that ye may obtain mercy. And run with emulation to ob- 
 tain remission from your LORD, and paradise, whose breath 
 equaUeth the heavens and the earth, which is prepared for 
 the godly ; who give alms in prosperity and adversity ; who 
 bridle their anger, and forgive men ; for GOD loveth the 
 beneficent. 1 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 knowing- 
 ly ; their reward shall be pardon from iheir LORD, and gar- 
 dens wherein rivers flow, they shall remain therein forever: 
 and how excellent is the reward of those who labor ! There 
 have already been before you examples of punishment of in- 
 fidels, therefore go through the earth, and behold what hath 
 been the end of those who accuse God's apostles of imposture. 
 This book is a declaration unto men, and a direction and an 
 admonition to the pious. And be not dismayed, neither be 
 ye grieved ; for ye shall be superior to the unbelievers if ye 
 believe. 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 : 
 (Goo loveth not the workers of iniquity ;) and that GOD 
 might prove those who believe, and destroy the infidels. Did 
 ye imagine that ye should enter paradise, when as yet GOD 
 knew not those among you who fought strenuously in hit 
 cause ; nor knew those who persevered with patience ? 
 Moreover ye did sometimes wish for death before that ye 
 met it ; but ye have now seen it, and ye looked on, but re- 
 treated from it. Mohammed is no more than an apostle ; 
 the other apostles have already deceased before him : if he 
 die, therefore, or be slain, will ye turn back on your heels ? 
 but he who turneth back on his heels will not hurt God at 
 all ; and Gop will surely reward the thankful. No soul can
 
 AL KORAN. 97 
 
 die unless by the permission of GOD, according to what it 
 written in the book containing the determinations of things. 
 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. How many prophets have encountered those 
 who had many myriads of troops : and yet they desponded 
 not in their mind tor what had befallen them in fighting for 
 the religion of GOD ; and were not weakened, neither be- 
 haved themselves in an abject manner ? GOD loveth those 
 who persevere patiently. And their speech was no other 
 than what they said, Our LORD forgive us our offences, and 
 our transgressions in our business ; and confirm our feet, and 
 help us against the unbelieving people. And GOD gave 
 them the reward of this world, and a glorious reward in the 
 life to come ; for GOD loveth the well-doers. O ye who 
 believe, if you obey the infidels, they will cause you to turn 
 back on your heels, and ye will be turned back and perish : 
 but GOD is your LORD ; and he is the best helper. We 
 will surely cast a dread into the hearts of the unbelievers, 
 because they have associated with GOD that concerning 
 which he sent them down no power : their dwelling shall be 
 the fire of hett ; and the receptacle of the wicked shall be 
 miserable. GOD had already made good unto you his prom- 
 ise, when ye destroyed them by his permission, until ye be- 
 came faint-hearted, and disputed concerning the command of 
 the apostle, and were rebellious ; after God had shown you 
 what ye desired. Some of you chose this present world, and 
 others of you chose the world to come. Then he turned you 
 10 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 ;) when ye went up as ye 
 fled, and looked not back on any : while the apostle called 
 you, in the uttermost part of you. Therefore God rewarded 
 you with affliction on affliction, that ye be not grieved here- 
 after for the spoils which ye fail of, nor for that which be- 
 falleth you, for GOD is well acquainted with whatever ye 
 io. 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 belonyelh wholly
 
 98 AL KORAN. 
 
 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. Verily they among you who turned their 
 backs on the day whereon the two armies met each other at 
 Ohod, Satan caused them to slip for some crime which they 
 had committed : but now hath GOD forgiven them ; for GOD 
 is gracious and merciful. O true believers, be not as they 
 who believed not, and said of their brethren when they had 
 journeyed in the land or had been at war, If they had been 
 with us, those had not died, nor had these been slain : whereas 
 what befell them was so ordained that GOD might take it 
 matter of sighing in their hearts. GOD giveth life, and 
 causeth to die : and GOD seeth that which ye do. Moreover 
 if ye be slain, or die in defence of the religion of GOD ; verily 
 pardon from GOD, and mercy, is better than what they heap 
 together of worldly riches. And if ye die, or be slain, verily 
 unto GOD shall ye be gathered. And as to the mercy granted 
 unto the disobedient from GOD, thou Mohammed, hast been 
 mild towards them ; but if thou hadst been severe, and hard- 
 hearted, they had surely separated themselves from about 
 thee. Therefore forgive them, and ask pardon for them: 
 and consult them in the affair of war ; and after thou hast 
 deliberated, trust in GOD ; for GOD loveth those who trust 
 in him. If GOD help you, none shall conquer you ; but if 
 he desert you, who is it that will help you after him ? There- 
 fore in GOD let the faithful trust. It is not the part of a 
 prophet to defraud, for he who 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. Shall he 
 therefore who followeth that which is well-pleasing unto GOD 
 be as he who bringeth on himself wrath frcm GOD, and whose 
 receptacle is hell ? an evil journey shall it be thither. There 
 shall be degrees of rewards and punishments with GOD, for 
 GOD seeth what they do. Now hath GOD been gracious 
 v\to the believers when he raised up among them an apostle
 
 AL KORAN. 99 
 
 of their own nation, who should recite his signs unto them, 
 and purify them, and teach them the book of the Koran and 
 wisdom ; whereas they were before in manifest error. After 
 a misfortune had befallen you at Ohod, (ye had already ob 
 tained two equal advantages) do ye say, Whence cometh 
 this ? Answer, This is from yourselves : for GOD is al- 
 mighty. And what happened unto you, on the day whereon 
 the two armies met, was certainly by the permission of GOD ; 
 and that he might know the ungodly. It was said unto them, 
 Come, fight for the religion of GOD, or drive back the enemy: 
 they answered, if we had known ye went out to fight, we had 
 certainly followed you. They were on that day nearer unto 
 unbelief, than they were to faith ; they spake with their 
 mouths, what was not in their hearts : but GOD perfectly 
 knew what they concealed ; who said of their brethren, whik 
 themselves stayed at home, if they had obeyed us, they had 
 not been slain. Say, Then keep back death from your- 
 selves, if ye say truth. Thou shalt in nowise reckon those 
 who have been slain at Ohod, in the cause of GOD, dead ; 
 nay, they are sustained alive with their LORD, rejoicing for 
 what GOD of his favor hath granted them ; and being glad 
 for those who, coming after them, have not as yet overtaker. 
 them ; because there shall no fear come on them, neither 
 shall they be grieved. They are filled with joy for the 
 favor which they have received from GOD and his bounty ; 
 and for that GOD suffereth not the reward of the faithful to 
 perish. They who hearkened unto GOD and his apostle, 
 after a wound had befallen them at Ohod, such of them as do 
 good works, and fear God, shall have a great reward ; unto 
 whom certain men said, Verily the men of Mecca have al- 
 ready gathered forces against you, be ye therefore afraid of 
 them : but this increased their faith, and they said, GOD is 
 our support, and the most excellent patron. Wherefore they 
 returned with favor from GOD, and advantage : no evil be- 
 fell them : and they followed what was well pleasing unto 
 GOD : for GOD is endowed with great liberality. 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. Tlir-y 
 shall not grieve thee, who emulously hasten unto infidelity ; 
 for they shall never hurt GOD at all. GOD will not jriv 
 them a part in the next life, and they shall suffer a great 
 punishment. Surely those who purchase infidelity with
 
 100 AL KORAN. 
 
 faith shall by no means hurt GOD at all, but they shall suf- 
 fer a grievous punishment. And let not the unbelievers 
 think, because we grant them lives long and prosperous, that 
 it is better for their souls : we grant them long and prosper- 
 ous lives only that their iniquity may be increased ; and they 
 ihall suffer an ignominious punishment. 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 dis- 
 posed to make you acquainted with what is a hidden secret, 
 but GOD chooseth such of his apostles as he pleaseth, to re- 
 veal his mind unto : believe therefore in GOD, and his apos- 
 tles ; and if ye believe, and fear God, ye shall receive a great 
 reward. 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 
 belongeth the inheritance of heaven and earth ; and GOD is 
 well acquainted with what ye do. 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. This shall they suffer for the evil which 
 their hands have sent before them, and because GOD is not 
 unjust towards mankind; who also say, Surely GOD hath 
 commanded us, that we should not give credit to any apostle, 
 until one should come unto us with a sacrifice, which should 
 be consumed by fire. Say, Apostles have already come unto 
 you before me, with plain proofs, and with the miracle which 
 ye mention : why therefore have ye slain them, if ye speak 
 truth ? If they accuse thee of imposture, the apostles before 
 thee have also been accounted impostors, who brought evi- 
 dent demonstrations, and the scriptures, and the book which 
 enlighteneth the understanding. Every soul shall taste of 
 drath, and ye shall have your reward on the day of resur- 
 rection ; and he who shall be far removed from hell fire, and 
 shall be admitted into paradise, shall be happy : but the 
 present life is only a deceitful provision. 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 b
 
 AL KORAN. 101 
 
 patient and fear God, this is a matter that is absolutely de* 
 termined. 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. Think not 
 that they who rejoice at what they have done, and expect to 
 be praised for what they have not done ; think not, prophet, 
 that they shall escape from punishment, for they shall suffer 
 a painful punishment ; and unto GOD belongeth the kingdom 
 of heaven and earth : GOD is almighty. Now in the crea- 
 tion of heaven and earth, and the vicissitude of night and 
 day, are signs unto those who are endued with understand- 
 ing ; who remember GOD standing, and sitting, and lying on 
 their sides ; and meditate on the creation of heaven and 
 earth, faying, LORD, thou hast not created this in vain ; 
 far be it from thee : therefore deliver us from the torment of 
 hell fire : O LORD, surely whom thou shalt throw into the 
 fire, thou wilt also cover with shame : nor shall the ungodly 
 have any to help them. O 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 deeds from us, and make us to die with 
 the righteous. LORD, give us also the reward which thou 
 hast promised by thy apostles ; and cover us not with shame 
 on the day of resurrection ; for thou art not contrary to the 
 promise. Their LORD therefore answered them, saying, I 
 will not suffer the work of him among you who worketh to 
 be lost, whether he be male, or female : 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 ex- 
 piate 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 reward. Let not the 
 prosperous dealing of the unbelievers in the land deceive 
 thee ; it is but a slender provision ; and then their receptacle 
 shall be hell ; an unhappy couch shall it be. But they who 
 fear the LORD shall have gardens through which rivers flow, 
 Jiey shall continue therein forever : this is the gift of GOD 
 for what is with GOD shall be better for the righteous than 
 thort-lived worldly prosperity. There are some of those wh
 
 102 AL KORAN. 
 
 have received the scriptures, who believe in GOD, and thai 
 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 LORD ; for GOD is swift in tak- 
 ing an account. O true believers, be patient and strive to ex- 
 cel in patience, and be constant-minded, and fear GOD, ttal 
 ye may be happy. 
 
 CHAPTER IV. 
 IHTITLED, WOMEN; REVEALED AT MEDINA. 
 
 IV THE NAMK OF THE MOST MERCIFUL GOD 
 
 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 borne you, for GOD is watching over you. 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. And if ye fear that ye shall not act with 
 equity towards orphans of the female sex, take in marriage 
 of such other women as please you, two, or three, or four, 
 and not more. But if ye fear that ye cannot act equitably 
 towards so many, marry one only, or the slaves which ye 
 shall have acquired. This will be easier, that ye swerve 
 not from righteotisness. And give women their dowry 
 freely ; but if they voluntarily remit unto you any part of 
 it, enjoy it with satisfaction and advantage. And give not 
 unto those who are weak of understanding the substance 
 which GOD hath appointed you to preserve for them ; but 
 maintain them thereout, and clothe them, and speak kindly 
 unto them. And examine the orphans until they attaij 
 the age of marriage : but if ye perceive they are able to 
 manage their affairs well, deliver their substance unto them ; 
 and waste t not extravagantly, or hastily, because they 
 up. Let him who is rich abstain entirely from the
 
 AL KORAN. 103 
 
 orphans' estates; and let him who is poor take thereof ac- 
 cording 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. 
 Men ought to have a part of what their parents and kin- 
 dred 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 it due to them. And when they who are 
 of kin are present at the dividing of what is left, and also 
 the orphans, and the poor ; distribute unto them some part 
 thereof'; and if the estate be too small, at least speak com- 
 fortably unto them. And let those fear to abuse orphans, 
 who if they leave behind them a weak offspring, are solic- 
 itous for them ; let them therefore fear GOD, and speak 
 that which is convenient. Surely they who devour the 
 possessions of orphans unjustly shall swallow down nothing 
 but fire into their bellies, and shall broil in raging flames. 
 GOD hath thus commanded you concerning your children. 
 A male shall have as much as the share of two females ; 
 but if they be females only, and above two in 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. TJiis is an ordinance from GOD, and GOD is 
 knowing and wise. 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 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 be- 
 queath, and your debts be paid. And if a man or woman's 
 tubttance be inherited by a distant relation, and he or she 
 have a brother or sister; each of them two shall have*
 
 104 AL KORAN. 
 
 nixth part of the estate. But if there be more than Urn 
 number, they shall be equal sharers in a third part, after 
 payment of the legacies which shall be bequeathed, and 
 he debts, without prejudice to the heirs. This is an ordi- 
 nance from GOD : and GOD is knowing and gracious. 
 These are the statutes of GOD. And whoso obeyeth GOD 
 and his apostle, God shall lead him into gardens wherein 
 rivers flow, they shall continue therein forever ; and thi* 
 shall be great happiness. But whoso disobeyeth GOD, and 
 his apostle, and transgresseth his statutes, God shall cast 
 him into hett fire ; he shall remain therein forever, and 
 he shall suffer a shameful punishment. If any of your 
 women be guilty of whoredom, produce four witnesses from 
 Among you against them, and if they bear witness against 
 them, imprison them in separate apartments until death re- 
 lease them, or GOD affordeth them a way to escape. 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. Verily repent- 
 ance Witt 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. But no repent- 
 ance shall be accepted from those who do evil until the time 
 when death presenteth itself unto one of them, and he 
 saith, Verily I repent now ; nor unto those who die unbe- 
 lievers ; for them have we prepared a grievous punishment. 
 O true believers, it is not lawful for you to be heirs of 
 women against their will, nor to hinder them from mar- 
 rying 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. 1 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 there- 
 from : will ye take it by slandering her, and doing her mani- 
 fest injustice ? 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 ? Marry not women whom your 
 fathers have had to wife ; (except what is already past :) 
 for this is uncleanness, and an abomination, and an evil 
 way. Ye are forbidden to marry your mothers, and your
 
 AL KORAN. 104 
 
 daughters, and your sisters, and your aunts both on th 
 father's and on the mother's side, and your brothers' daugh- 
 ters, 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 goue 
 in, (but if ye have not gone in uYito 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 
 Goi> is gracious and merciful. Te are also forbidden to 
 take to wife free women 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 avoid- 
 ing whoredom. 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. 
 Whoso among you hath not means sufficient that he may 
 marry free women, who are believers, let him marry with 
 such of your maid-servants whom your right hands possess, 
 'as are true believers ; for GOD well knoweth your faith. 
 Ye are the one from the other : therefore marry them with 
 the consent of their masters ; and give them their dower 
 according to justice ; such as are modest, not guilty of 
 whoredom, nor entertaining lovers. And when they are 
 married, if they be guilty of adultery, they shall suf- 
 fer half the punishment which is appointed 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 wiU be better for you ; GOD is gracious 
 and merciful. GOD is willing to declare these things unto 
 you, and to direct you according to the ordinances of those 
 who have gone before you, and to be merciful unto you. 
 GOD is knowing and wise. GOD desireth to be gracious 
 unto you ; but they who follow their lusts, desire that ye 
 ahould turn aside from the truth with great deviation. GOD 
 is minded to make his religion light unto you : for man was 
 created weak. O true believers, consume not your wealth
 
 106 AL KORAN. 
 
 among yourselves in vanity ; unless there be merchandising 
 among you by mutual consent : neither slay yourselves ; for 
 GOD is merciful towards you : and whoever doth this 
 maliciously and wickedly, he will surely cast him to be 
 broiled in hell fire ; and this is easy with GOD. If ye 
 turn aside from the grievous sins, of those which ye are 
 forbidden to commit, we will cleanse you from your smaller 
 faults ; and will introduce you into paradise with an honor- 
 able entry. 1 Covet not that which GOD hath bestowed on 
 some of you preferably to others. Unto the men shall b* 
 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. 2 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. Men shall 
 have the preeminence above women, because of those ad- 
 vantages wherein GOD hath caused the one of them to 
 excel the other, and for that which they expend of their 
 substance in maintaining their wives. The honest women 
 are obedient, careful in the absence of their husbands, for 
 that GOD preserveth them, by committing them to the care and 
 protection of the men. But those, whose perverseness ye shall 
 be apprehensive of, rebuke ; and remove them into separate 
 apartments, and chastise them. But if they shall be obedient 
 unto you, seek not an occasion of quarrel against them : for 
 GOD is high and great. 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 reconciliation, GOD will 
 cause them to agree ; for GOD is knowing and wise. Serve 
 GOD, and associate no creature with him ; and show kindness 
 unto parents, and relations, and orphans, and the poor, and 
 your neighbor who is of kin to you, and also your neighbor 
 who is a stranger, and to your familiar companion, and die 
 traveller, and the captives whom your right hands shall pos- 
 sess ; for GOD loveth not the proud or vain-glorious, who are 
 covetous, and recommend covetousness unto men, and con- 
 ceal that which GOD of his bounty hath given them ; (we 
 have prepared a shameful punishment for the unbelievers ;) 
 and who bestow their wealth' in charity to be observed
 
 AL KORAN. 107 
 
 of men, and believe not in GOD, nor in the last day ; and 
 whoever haih Satan for a companion, an evil companion hath 
 he ! And what harm would befall them if they should be- 
 lieve in GOD, and the last day, and give alms out of that 
 which GOD hath bestowed on them ? since GOD knoweth 
 them who do thig. 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. How wiU it be with the unbelievers when we 
 lhall bring a witness out of each nation against itself, and 
 ahall bring thee, Mohammed, a witness against these 
 people ? In that day they who have not believed, and have 
 rebelled against the apostle of God, shall wish the earth 
 was levelled with them ; and they shall not be able to hide 
 any matter from GOD. O 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 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. 
 Hast thou not observed those unto whom part of the scrip- 
 ture 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 suf- 
 ficient helper. Of the Jews there are some who pervert 
 words from their places ; and say, We have heard, and 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 infidelity ; therefore a 
 few of them only shall believe. Oye to whom the scriptures 
 have been given, believe in the revelation which we have 
 sent down, confirming that which is with you ; before we de- 
 face your countenances, 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. 
 Surely GOD will not pardon the giving hirn an equal ; bui 
 will pardon any other sin except that, to whom he pleaseth
 
 108 AL KORAN. 
 
 and whoso giveth a companion unto GOD, hath devised a 
 great wickedness. Hast thou not observed those who justify 
 themselves ? But GOD justifieth whomsoever he pleaseth, 
 nor shall they he wronged a hair. Behold, how they imagine 
 a lie against GOD ; and therein is iniquity sufficiently mani- 
 fest. Hast thou not considered those to whom part cf 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 Mohammed. Those are the men whom God hath cursed 
 and unto him whom GOD shall curse, thou shalt surely find 
 no helper. Shall they have a part of the kingdom, since 
 even then they would not bestow the smallest matter on 
 men ? 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. There is of them who be- 
 lieveth on him ; and there is of them who turneth aside from 
 him : but the raging fire of hell is a sufficient punishment. 
 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. 
 But those who believe and do that which is right, we will 
 bring into gardens watered by rivers, therein shall they 
 remain forever, and there shall they enjoy wives free from 
 all impurity ; and we will lead them into perpetual shades. 
 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 ex- 
 cellent virtue it is to which GOD exhorteth you ; for GOD 
 both heareth and seeth. O true believers, obey GOD, and 
 obey the apostle ; and those who are in authority among 
 you : and if ye differ, in anything, refer it unto GOD and 
 the apostle, if ye believe in GOD, and the last day : this is 
 better, and a fairer method of determination. Hast tho; i not 
 observed those who pretend they believe in what hath been 
 revealed unto thee, and what hath been revealed before 
 thee? They desire to go to judgment before Taghut, al- 
 though they have been commanded not to believe in him ; 
 and Satan desireth to seduce them into a wide error. 1 And 
 when it is said unto them, Come unto the book which Goj>
 
 AL KORAN. 109 
 
 hath sent down, and to the apostle ; thou seest the ungodly 
 turn aside from thee, with great aversion. But how wiU 
 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. 
 GOD knoweth what is in the hearts of these met ; therefore 
 let them alone, and admonish them, and v-peak unto them a 
 word which may affect their souls. 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 rec- 
 onciled and merciful. And by thy LORD they will not per- 
 fectly believe, until they make thee judge of their controver- 
 sies ; and shall not afterwards find in their own minds any 
 hardship in what thou shalt determine, but shall acquiesce 
 therein with entire submission. 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. And if 
 they had done what they were admonished, it would certainly 
 have been better for them, and more efficacious for confirm- 
 ing their faith ; and we should then have surely given them 
 in our sight an exceeding great reward, and we should have 
 directed them in the right way. Whoever obeyeth GOD and 
 the apostle, they shall be with those unto whom GOD hath 
 been gracious, of the prophets, and the sincere, and the mar- 
 tyrs, and the righteous ; and these are the most excellent 
 company. This is bounty from GOD ; and GOD is suffi- 
 ciently knowing. true believers, take your necessary pre- 
 caution against your enemies, and either go forth io war in 
 separate parties, or go forth all together in a body. There 
 is of you who tarrieth behind ; and if a misfortune befall 
 you, he saith, Verily GOD hath been gracious unto me, that 
 I was not present with them : but if success attend you from 
 GOD, he will say (as if there was no friendship between you 
 and him), Would to GOD I had been with them, for I should 
 have acquired great merit. Let them therefore fight for the 
 religion of GOD, who part with the present life in exchange 
 for that which is to coroe ; for whosoever fighteth for the re- 
 ligion of GOD, whether he be slain, or be victorious, we will 
 lurely give him a great reward. And what ails you, that ye
 
 110 AL KORAN. 
 
 fight not for GOD'S true religion, and in defence of the weak 
 among men, women, and children, who say, O LORD, bring 
 os forth from this city, whose inhabitants are wicked ; gram 
 us from before thee a protector, and grant us from before 
 thee a defender. They who believe fight for the religion 
 of GOD ; but they who believe not fight for the religion of 
 Taghut. Fight therefore against the friends of Satan, foi 
 the stratagem of Satan is weak. Hast thou not observed 
 those unto whom it was said, Withhold your hands from war, 
 and be constant at prayers, and pay the legal alms ? Bui 
 when war is commanded them, behold a part of them feai 
 men as they should fear GOD, or with a great fear, and say, 
 LORD, wherefore hast thou commanded us to go to war, 
 ar.d hast not suffered us to wait our approaching end ? 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. Whereso- 
 ever 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, Moham- 
 med: say, All is from GOD; and what aileth these people, 
 that they are so far from understanding what is said unto 
 'tern? Whatever good befalleth 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 suf- 
 ficient witness thereof. Whoever obeyeth the apostle, obey 
 eth GOD ; and whoever turneth back, we have not sent thee 
 to be a keeper over them. 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. 
 Do they not attentively consider the Koran ? if it had been 
 from any besides GOD, they would certainly have found 
 therein many contradictions. When any news cometh unto 
 them, either of security or fear, they immediately divulge 
 it; but if they told it to the apostle and to those who are 
 iu authority among them, such of them would understand 
 the truth of the matter, as inform themselves thereof from 
 the apostle and his chiefs. And if the favor of GOD and his 
 murcy had not been upon you, ye had followed the devil, 
 except a few of you. Fight therefore for the religion of
 
 AL KORAN. Ill 
 
 GOD, and oblige not any to what is difficult, except thyself; 
 however excite the faithful to tear, perhaps GOD will restrain 
 the courage of the unbelievers ; for GOD is stronger than 
 they, and more able to punish. He who intercedeth between 
 men with a good intercession shall have a portion thereof; 
 and he who intercedeth with an evil intercession shall hava 
 a portion thereof; for GOD overlooketh all things. When 
 ye are saluted with a salutation, salute the person with a bet- 
 ter salutation, or at least return the same ; for GOD taketh 
 an account of all things. GOD ! there is no GOD but he ; 
 he will surely gather you together on the day of resurrec- 
 tion ; there is no doubt of it : and who is more true than 
 GOD in what he saith ? 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 ? They desire that ye 
 should become infidels, as they are infidels, and that ye 
 should be equally wicked with themselves. Therefore take not 
 friends from among them, until they fly their country for the 
 religion of GOD ; and if they turn back from the faith, take 
 them, and kill them wherever ye find them ; and take no 
 friend from among them, nor any helper, 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 pre- 
 vailed 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* 
 Ye shall find others who are desirous to enter into confi- 
 lence with you, and dt 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 paee, and restrain their hands from war- 
 ring against you, tnke them and kill them wheresoever yc 
 find them ; over these have we granted you a manifest 
 power, It is not lawful for a believer to kill a believer, 
 miles* it happen by mistake ; and whoso killeth a believer 
 by mistake, the penalty shall be the freeing of a believer from 
 slavery, and a fine to be paid to the family of the deceased* 
 tale&s they remit it as alms : and if the slain person be of a
 
 112 AL KORAN. 
 
 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. 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 punishment. O true believers, when ye are on a 
 march in defence of the true religion, justly discern such as 
 ye shall happen to meet, and say not unto him who saluteth 
 you, thou art not a true believer ; 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 you ; therefore make a just discernment, for GOD is 
 well acquainted with that which ye do. Those believers 
 who sit still at home, not having any hurt, and those who 
 employ their fortunes and their persons for the religion of 
 GOD, shall not be held equal. GOD hath preferred those 
 who employ their fortunes and their persons in that cause 
 to a degree of honor above those who sit at home ; GOD 
 hath indeed promised every one paradise, but GOD hath 
 preferred those who fight for the faith before those who sit 
 still, by adding unto them a great reward, by degrees of 
 honor conferred on them from him, and by granting them 
 forgiveness and mercy ; for GOD is indulgent and merciful. 
 Moreover unto those whom the angels put to death, having 
 injured their own souls, the angels said, Of what religion 
 were ye ? they answered, We were weak in the earth. 
 The angels replied, Was not GOD'S earth wide enough, that 
 ye might fly therein to a place of refuge ? Therefore their 
 habitation shall be hell ; and an evil journey shall it be 
 hithtr: except the weak among men, and women, and 
 children, who were not able to find means, and were not 
 directed in the way ; these peradventure GOD will pardon, 
 for GOD is ready to forgive, and gracious. Whosoever flieth 
 from his country for the sake of GOD'S true religion, shall 
 tind in the earth many forced to do the same, and plenty 
 f provisions. And whoever departeth from his house, and 
 rtieth unto GOD and his apostle, if death overtake him in the 
 way, GOD will be obliged to reward him, for GOD is gra-
 
 AL KORAN. 113 
 
 cious and merciful. When ye march to war in the eartn, 
 it shall be no crime in you if ye shorten your prayers, in 
 case ye fear the infidels may attack you ; for the infidels 
 are your open enemy. But when thou, prophet, shall be 
 among them, and shalt pray with them, let a party of them 
 arise to prayer with thee, and let then? 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 in- 
 commoded 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. And when ye 
 sh^ll have fnded your prayer, remember GOD, standing, and 
 pitting, and lying on your sides. But when ye are secure 
 from danger, complete your prayers: for prayer is com- 
 manded the faithful, and appointed to be said at the stated 
 times. Be not negligent in seeking out the unbelieving 
 people, though ye suffer some inconvenience; for they also 
 shall suffer as ye suffer, and ye hope for a reward from GOD 
 which they cannot hope for ; and GOD is knowing and wise. 
 We have sent down unto thee the book of the Koran with 
 truth, that thou mayest judge between men through that 
 wisdom which GOD showeth thee therein; and be not an 
 advocate for the fraudulent ; but ask pardon of GOD for thy 
 wrong intention, since GOD is indulgent and merciful. 1 Dis- 
 puto not for those who deceive one another, for GOD loveth 
 not him who is a deceiver or unjust. Such conceal them- 
 selves from men, but they conceal not themselves from GOD : 
 for he is with them when they imagine by night a saying 
 which pleaseth him not, and GOD comprehendeth what they 
 do. 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 ? 
 yet he who doth evil, or injureth his own soul, and after- 
 wards asketh pardon of God, shall find God gracious 
 and merciful. Whoso committeth wickedness, committeth it 
 Against his own soul : GOD is knowing and wise. And who- 
 BO committeth a sin or iniquity, and afterwards layeth it on 
 the innocent, he shall surely bear the guilt of calumny and
 
 114 AL KORAN. 
 
 manifest injustice. If the indulgence and mercy of GOD had 
 not been upon thee, surely a part of them had studied to se- 
 duce thee ; but they shall seduce themselves only, and shall 
 not hurt thee at all. GOD hath sent down unto thee the 
 book of the Koran and wisdom, and hath taught thee that 
 which thou knewest not ; for the favor of GOD hath been 
 great towards thee. There is no good in the multitude of 
 their private discourses, unless in the discourse of him who 
 recommendeth alms, or that which is right, or agreement 
 amongst men : whoever doth this out of a desire to please 
 GOD, we will surely give him a great reward. 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. 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 ; the infidels invoke beside him only female 
 deities ; and only invoke rebellious Satan. GOD cursed 
 him ; and he said, Verily I will take of thy servants a part 
 cut off from the rest, and I will seduce them, and will insinu- 
 ate 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. He maketh them promises, and 
 insinuateth into them vain desires ; yet Satan maketh them 
 only deceitful promises. The receptacle of these shall be 
 hell, they shall find no refuge from it. But they who be- 
 lieve, and do good works, we will surely lead them into gar- 
 dens, through which rivers flow, they shall continue therein 
 forever, according to the true promise of GOD ; and who is 
 more true than GOD in what he saith ? It shall not be ac- 
 cording to your desires, nor according to the desires of those 
 who have received the scriptures. 1 Whoso doth evil shall be 
 rewarded for it ; and shall not find any patron or helper, be- 
 side GOD ; but whoso doth good works, whether he be mala 
 or female, and is a true believer, they shall be admitted in- 
 to paradise, and shall not in the least be unjustly dealt with. 
 Who is better in point of religion than he who resigneth him
 
 AL KORAN. 115 
 
 elf unto GOD, and is a worker of righteousness, and follow 
 efh the law of Abraham the orthodox ? since God took Abra- 
 ham for his friend : and to God belongeth whatsoever is in 
 heaven and on earth ; GOD comprehendeth all things. 1 They 
 will consult thee concerning women ; Answer, GOD instruct- 
 eth you concerning them, and that which is read unto you in 
 the book of the Koran concerning female orphans, to whom ye 
 give not that which is ordained them, neither will ye marry 
 them, and concerning weak infants, and that ye observe jus- 
 tice towards orphans : whatever good ye do, GOD knoweth it. 
 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 sep- 
 aration. Men's souls are naturally inclined tc covetousness : 
 but if ye be kind towards women, and fear to wrong them, 
 GOD is well acquainted with what ye do. Ye can by no 
 means carry yourselves equally between women in all re- 
 spects, 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 ; but if they separate, GOD will satisfy 
 them both of his abundance ; for GOD is extensive and wise, 
 and unto GOD belongeth whatsoever is in heaven and on 
 earth. We have already commanded those unto whom the 
 scriptures were given before you, and we command you also, 
 saying, Fear GOD ; but if ye disbelieve, unto GOD belongeth 
 whatsoever is in heaven and on earth ; and GOD is self-suf- 
 ficient, and to be praised ; for unto GOD belongeth whatso- 
 ever is in heaven and on earth, and GOD is a sufficient pro- 
 tector. If he pleaseth he will take you away, O 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. O true believers, observe jus- 
 tice 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 y 
 wrest your evidence, or decline giving it, GOD is well ac- 
 quainted with that which ye do. O true believers, believe 
 in GOD and his apostle, and the book which he hath caused
 
 116 AL KORAN. 
 
 to descend unto his apostle, and the book which he hath for 
 merly sent down. And whosoever belie veth not in Gou 
 and his angels, and his scriptures, and his apostles, and the 
 last day, he surely erreth in a wide mistake. 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. 1 Declare unto the ungodly that 
 they shall suffer a painful punishment. They who take the 
 unbelievers for their protectors, besides the faithful, do they 
 seek for power with them ? since all power belongeth unto 
 GOD. And he hath already revealed unto you, in the book 
 of the Koran, the following passage When ye shall hear 
 the signs of GOD, they shall not be believed, but they shall 
 be laughed to scorn. Therafore sit not with them who be- 
 lieve not, until they engage in different discourse ; for if ye 
 do i ye will certainly become like unto them. GOD will surely 
 gather the ungodly and the unbelievers together in hell. 
 They who wait to observe what befalletk 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 un- 
 believers means to prevail over the faithful. 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, 
 wavering between 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. O true believer?, 
 take not the unbelievers for your protectors besides the faith- 
 ful. Will ye furnish GOD with an evident argument of im- 
 piety against you ? Moreover the hypocrites shall be in the 
 lowest bottom of heU fire, and thou shalt not find any to help 
 them thence. 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. And how should 
 GOD go about to punish you, if ye be thankful and believe ? 
 for GOD is grateful and wise. GOD loveth not the speak- 
 ing ill of any one in public, unless he who is injured call fv>
 
 AL KORAN. 117 
 
 assistance ; and GOD heareth and knoweth : whether ye pub* 
 lish a good action, or conceal it, or forgive evil, verily GOD 
 is gracious and powerful. They who believe not in GOD, 
 and his apo-tles, 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 ; these are really unbelievers : and we 
 have prepared for the unbelievers an ignominious punish- 
 ment. But they who believe in GOD and his apostles, and 
 make no distinction between any of them, unto those will we 
 surely give their reward ; and GOD is gracious and merciful. 
 They who have received the scriptures will demand of thee, 
 that thou cause a book to descend unto them from heaven : 
 they formerly asked of Moses a greater thing than this : for 
 they said, Show us GOD visibly. 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. 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, Trans- 
 gress not on the Sabbath-day. And we received from them 
 a firm covenant, that they would observe these things. There- 
 fore for that they have made void their covenant, and have 
 not believed in the signs of GOD, and have slain the proph- 
 ets 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:) and 
 for that they have not believed in Jesus, and have spoken 
 Against Mary a grievous calumny ; and have said, Verily we 
 have slain Christ Jesus the son of Mary, the apostle of GOD ; 
 yet they slew him not, neither crucified him, but he was 
 represented by one in his likeness ; and verily they who dis- 
 agreed 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 ; but GOD took him 
 up unto himself : and GOD is mighty and wise. 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 resurrection he shall be a witness against them. 1 Be 
 cause of the iniquity of those who Judaize, we have forbid-
 
 118 *L KORAN. 
 
 den them good things, which had been formerly allowed 
 them ; and because they shut out many from the way of 
 GOD, and have taken usury, which was forbidden them by 
 the law, and devoured men's substance vainly : we have pre- 
 pared for such of them as are unbelievers a painful punish- 
 ment. But those among them who are well grounded in 
 knowledge, and the faithful, who believe in that which hath 
 been sent down unto thee, and that which hath been sent 
 down unto the prophets before thee, and who observe the 
 stated times of prayer, and give alms, and believe in GOD 
 and the last day unto these will we give a great reward. 
 Verily we have revealed our will unto thee, as we have re- 
 vealed it unto Noah and the prophets who succeeded him ; 
 and as we revealed it unto Abraham, and Ismael, and Isaac, 
 and Jacob, and the tribes, and unto Jesus, and Job, and Jonas, 
 and Aaron, and Solomon ; and we have given thee the Koran, 
 as we gave the psalms unto David : 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 ; 
 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. 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. They who believe not, and turn aside others from 
 the way of GOD, have erred in a wide mistake. Verily those 
 who believe not, and act unjustly, GOD will by no means for- 
 give, 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. O men, now is the apostle come unto you, 
 with truth from your LORD ; believe therefore, it witt be 
 better for you. But if ye disbelieve, verily unto GOD be- 
 longeth whatsoever is in heaven and on earth ; and GOD is 
 knowing and wise. O ye who have received the scriptures, 
 exceed not the just bounds in your religion, 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 con- 
 veyed into Mary, and a spirit proceeding from him. Believe 
 therefore in GOD, and his apostles, and say not, There art 
 three Gods ; forbear this ; it will be better for you. GOD is
 
 AL KORAN. 119 
 
 but one GOD. Far be it from him that he should have a SOD ; 
 unto him belongeth whatever t* in heaven and on earth ; and 
 GOD is a sufficient protector. 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. Unto those who believe, and do that which 
 is right, he shall give their rewards, and shall superabun- 
 dantly add unto them of his liberality : but those who are 
 disdainful and proud, he will punish with a grievous punish- 
 ment ; and they shall not find any to protect or to help them, 
 besides GOD. O men, now is an evident proof come unto you 
 from your LORD, and we have sent down unto you man- 
 ifest light. They who believe in GOD and firmly adhere 
 to him, he will lead them into mercy from him, and abun- 
 dance ; and he will direct them in the right way to himself. 
 They will consult thee for thy decision in certain cases ; say 
 unto them, GOD giveth you these determinations, concerning 
 the more remote degrees of kindred. 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. 
 
 CHAPTER V. 
 
 DffTITLED, THE TABLE; REVEALED AT MEDDTA. 
 IV THB VAJCB OV THE MOST MEBCIFUL GOD. 
 
 O TRUE believers, perform your contracts. Ye are allowed 
 to eat the brute cattle, other than what ye are commanded to 
 Abstain from ; except the game which ye are allowed at othet 
 times, but not while ye are on pilgrimage to Mecca ; GOD 
 trdaineth that which he p lease th. O true believers, violate 
 not the holy rites of GOD, nor the sacred month, nor the of-
 
 120 AL KORAN. 
 
 fering, nor the ornaments hung thereon, nor those who are 
 travelling to the holy house, seeking favor from their LORD, 
 and to please him. But when ye shall have finished yuut 
 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 
 tacred months. Assist one another according to justice and 
 piety, but assist not one another in injustice and malice : 
 therefore fear GOD ; for GOD is severe in punishing. Ye 
 are forbidden to eat that which dieth of itself, and blood, and 
 swine's flesh, and that on whi ii the name of any besides 
 GOD hath been invocated ; and Aat which hath been stran- 
 gled, 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 casting lots with arrows. This is 
 an impiety. On this day, woe be unto those who have apos- 
 tatized from their religion ; therefore fear not them, but fear 
 me. This day have I perfected your religion for you, and 
 have completed my mercy upon you ; and I have chosen 
 for you Islam, to be your religion. But whosoever shall be 
 driven by necessity through hunger, to eat of what we have 
 forbidden, not designing to sin, surely GOD will be indulgent 
 and merciful unto him. They will ask thee what is allowed 
 them as lawful to eat ? Answer, such things as are good are 
 allowed you ; and what ye shall teach animals of prey to 
 catch, training them up for hunting after the manner of dogs, 
 and teaching them according to the skill which GOD bath 
 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. 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 ye are also allowed to marry free women that are 
 believers, and also free women of those who have received the 
 scriptures before you, when ye shall have assigned them 
 their dower ; living chastely with them, neither committing 
 fornication, nor taking them for concubines. Whoever shall 
 renounce the faith, his work shall be vain, and in the next 
 life he shall be of those who perish. O true believers, when
 
 AL KORAN. 121 
 
 ye prepare yourselves to pray, wash your faces, and youi 
 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 yourselves all over. But if ye be sick, or on 
 a journey, or any of you cometh from the privy, or if ye 
 have touched women, and ye find no water, take fine clean 
 sand, and rub your faces and your hands therewith ; GOD 
 would not put a difficulty upon you ; but he desireth to 
 purify you, and to complete his favor upon you, that ye may 
 give thanks. Remember the favor of GOD towards you, and 
 his covenant which he hath made with you, when ye said, 
 We have heard, and will obey. Therefore fear God, for 
 God knoweth the innermost parts of the breasts of men. O 
 true believers, observe justice when ye appear as witnesses 
 before GOD, and let not hatred towards any induce you to do 
 wrong : but act justly ; this will approach nearer unto piety ; 
 and fear GOD, for GOD is fully acquainted with what ye do. 
 GOD hath promised unto those who believe, and do that 
 which is right, that they shall receive pardon and a great 
 reward. But they who believe not, and accuse our signs 
 of falsehood, they shall be the companions of hell. O true 
 believers, remember God's favor towards you, when certain 
 men designed to stretch forth their hands against you, but he 
 restrained their hands from hurting you ; therefore fear GOD 
 and in GOD let the faithful trust. GOD formerly accepted 
 the covenant of the children of Israel, and we appointed out 
 of them twelve leaders : and GOD said, Verily I am with you : 
 if ye observe prayer, and give alms, and believe in my apos- 
 tles, and assist them, and lend unto GOD on good usury, I will 
 surely expiate your evil deeds from you, and I will lead yon 
 into gardens, wherein rivers flow: but he among you who 
 disbelieveth after this, erreth from the straight path. Where- 
 fore 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 dis- 
 cover deceitful practices among them, except a few of them. 
 But forgive them, and pardon them, for GOD loveth the 
 beneficent. And from those who say, We are Christians, we 
 have received their covenant ; but they have forgotten part 
 of what they were admonished ; wherefore we have raised up 
 enmity and hatred among them, till the day of resurrection ,
 
 122 AL KOBAN. 
 
 and GOD will then surely declare unto them what they hav 
 been doing. ye who have received the scriptures, now 
 is our apostle come unto you, to make manifest unto you 
 many things which ye concealed in the scriptures ; and 
 to pass over many things. Now is light and a perspicuous 
 book of revelations come unto you from God. Thereby will 
 GOD direct him who shall follow his good pleasure, into the 
 paths of peace; and shall lead them out of darkness into 
 light, by his will, and shall direct them in the right way. 
 They are infidels, who say, Verily GOD is Christ the son of 
 Mary. Say unto them, And who could obtain anything from 
 GOD to the contrary, if he pleased to destroy Christ the son 
 of Mary, and his mother, and all those who are on the earth ? 
 For unto GOD belongeth the kingdom of heaven and earth, 
 and whatsoever is contained between them ; he createth 
 what he pleaseth, and GOD is almighty. 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 pleas- 
 eth; and unto GOD belongeth the kingdom of heaven and 
 earth, and of what is contained between them both ; and unto 
 him shall all things return. O ye who have received the 
 scriptures, now is our apostle come unto you, declaring unto 
 you the true religion, 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 GOD is almighty. Gall to mind 
 when Moses said unto his people, O my people, remember 
 the favor of GOD towards you, since he hath appointed 
 prophets among you, and constituted you kings, and be- 
 stowed on you what he hath given to no other nation in 
 the world. O my people, enter the holy land, which GOD 
 hath decreed you, and turn not your backs, lest ye be sub- 
 verted and perish. 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. 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. They re-
 
 AL KORAN. 123 
 
 4ied, Moses, we will never enter the land, while they 
 remain therein : go therefore thou, and thy LORD, and fight ; 
 for we will sit here. Moses said, O LORD, surely I am not 
 master of any except myself, and my brother ; therefore 
 make a distinction between us and the ungodly people. 
 GOD answered, Verily the land shall be forbidden them 
 forty years ; during which time they shall wander like men 
 astonished on the earth ; therefore be not thou solicitous fo? 
 the ungodly people. Relate unto them also the history cf 
 the two sons of Adam, with truth. When they offered theit 
 offering, and it was accepted from one of them, and was n 
 accepted from the other, Cain said to his brother, I will cer- 
 tainly kifl thee. 1 Abel answered, GOD only accepteth the 
 offering of the pious ; if thou stretchest forth thy hand 
 against me, to slay me, I will not stretch forth my hand 
 against thee, to slay thee ; for I fear GOD, the LORD of all 
 creatures. I choose that thou shouldest bear my iniquity 
 and thine own iniquity ; and that thou become a companion 
 of heU fire ; for that is the reward of the unjust. But hi? 
 soul suffered him to slay his brother, and he slew him ; 
 wherefore he became of the number of those who perish. 
 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, that I 
 may hide my brother's shame ? and he became one of those 
 who repent. 2 Wherefore we commanded the children of Is- 
 rael, 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. Our apostles 
 formerly came unto them, with evident miracles ; then were 
 many of them after this, transgressors on the earth. But the 
 recompense of those who fight against GOD and his apostle, 
 and study to act corruptly in the earth, shall be, that they 
 shall be slain, or crucified, or have their hands and their feet 
 cut off on the opposite sides, or be banished the land. This 
 shall be their disgrace in this world, and in the next world 
 they shall suffer a grievous punishment ; except those who 
 shall repent, before ye prevail against them ; for know that 
 GOD is inclined to forgive, and merciful. O true believers, 
 tear GOD, and earnestly desire a near conjunction with him, 
 nd fight for his religion, that ye may be happy. Moreovei
 
 124 AL KORAN. 
 
 they who believe not, although they had whatever it in th 
 earth, and as much more withal, that they might therewith 
 redeem themselves from punishment on the day of resurrec- 
 tion ; it shall not be accepted from them, but they shall suffer 
 a painful punishment. They shall desire to go forth from 
 the fire, but they shall not go forth from it, and their punish- 
 me.it shall be permanent. If a man or a woman steal, cut 
 off their hands, in retribution for that which they have com- 
 mitted ; this is an exemplary punishment appointed by GOD ; 
 and GOD is mighty and wise. But whoever >liall repent 
 after his iniquity, and amend, verily GOD will be turned 
 unto him, for GOD is inclined to forgive, and merciful. 
 Dost thou not know that the kingdom of heaven and earth 
 is GOD'S ? He punisheth whom he pleaseth, and he par- 
 doneth whom he pleaseth ; for GOD is almighty. O 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 plaices, 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 cleanse shall suffer shame in this world, and a grievous 
 punishment in the next : who hearken to a lie, and cat that 
 which is forbidden. But if they come unto thee for judg- 
 ment, either judge between them, or leave them ; and if thou 
 leave them, they shall not hurt thee at all. But if thou un- 
 dertake to judge, judge between them with equity ; for GOD 
 loveth those who observe justice. And how will they submit 
 to thy decision, since they have the law, containing the judg- 
 ment of GOD ? Then will they turn their backs, after this ; 
 but those are not true believers. We have surely sent down 
 the law, containing direction, and light : thereby did the 
 prophets, who professed the true religion, judge those who 
 judaized ; and the doctors and priests also judged by the book 
 of GOD, which had been committed to their custody ; and 
 they were witnesses thereof. Therefore fear not men, but 
 fear me ; neither sell my signs for a small price. And who- 
 so judgeth not according to what GOD hath revealed, they 
 are infidels. We have therein commanded them, that the$
 
 AL KORAN. 125 
 
 ihotild (five life for life, and eye for eye, and nose for 
 nose, and ear for ear, and tooth for tooth ; and that wounds 
 thoidd also be punished by retaliation : but whoever shoulc 1 
 remit it as alms, it should be accepted as an atonement for 
 him. And whoso judgeth not according to what GOD hath 
 revealed, they are unjust. We also caused Jesus the son of 
 Mary to follow the footsteps of the prophets, confirming the 
 law which was sent down before him ; and we gave him the 
 gospel, containing direction and light ; confirming also the 
 law which was given before it, and a direction and admoni- 
 tion tinto those who fear God : 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. We have also sent down 
 unto thee the book of the Koran with truth, confirming that 
 scripture which was revealed before it; and preserving the 
 same safe from corruption. Judge therefore between them 
 according to that which GOD hath revealed ; and follow not 
 their desires, by swerving from the truth which hath come 
 unto thee. Unto every of you have we given a law, and an 
 open path ; and if GOD had pleased, he had surely made you 
 one people ; but he hath thought jit to give you different laws, 
 that he might try you in that which he hath given you 
 respectively. Therefore strive to excel each other in good 
 works : unto GOD shall ye all return, and then will he 
 declare unto you that concerning which ye have disagreed. 
 Wherefore do thou, prophet, judge between them accord- 
 ing to that which GOD hath revealed, and follow not their 
 desires ; but beware of them, lest they cause thee to err 
 from part of those precepts 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. 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 ? O true believ- 
 ers, take not the Jews or Christians for your friends ; they 
 are friends the one to the other ; but whoso among you 
 taketh them for his friends, he is surely one of them : verily 
 GOD directeth not unjust people. Thou shalt see those in 
 whose hearts there is an infirmity, to hasten unto them, 
 gaying, We fear lest some adversity befall us; but it it 
 easy for GOD to give victory, or a command from him, thai
 
 126 AL KORAN. 
 
 they may repent of that which they concealed in their minds. 
 And they who believe will say, Are these the men who have 
 eworn 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. O true believers, whoever of you aposta- 
 tizeth from his religion, GOD will certainly bring other people 
 to supply his place, whom he will love, and who will love 
 him ; who shall be humble towards the believers ; but severe 
 to the .unbelievers : they shall fight for the religion of GOD, 
 and shall not fear the obloquy of the detractor. 1 This is the 
 bounty of GOD, he bestoweth it on whom he pleaseth : GOD 
 I* extensive and wise. Verily your protector is GOD, and 
 his apostle, and those who believe, who observe the stated 
 times of prayer, and give aims, and who bow down to wor- 
 thip. And whoso taketh GOD, and his apostle, and the be- 
 lievers for his friends, they are the party of GOD, and they 
 shall be victorious. O true believers, take not such of those 
 to whom the scriptures were delivered before you, or of the 
 infidels, for your friends, who make a laughing-stock, and a 
 jest of your religion ; but fear GOD, if ye be true believers ; 
 nor those who when ye call to prayer, make a laughing-stock 
 and a jest of it ; this they do, because they are people who 
 do not understand. Say, O ye who have received the scrip- 
 tures, do ye reject us for any other reason than because we 
 believe in GOD, and that revelation which hath been sent 
 down unto us, and that which was formerly seat down, and 
 for that the greater part of you are transgressor? ? 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 straightness of the path. When they came unto 
 you, they said, We believe : yet they entered into your com- 
 pany with infidelity, and went forth from you with the same; 
 but GOD well knew what they concealed. Thou shalt see 
 raany of them hastening unto iniquity and malice, and to eat 
 firings forbidden ; and woe unto them for what they have done. 
 Unless their doctors and priests forbid them uttering wicked- 
 ness, and eating things forbidden ; woe unto them for what they 
 shall have committed. The Jews say, The hand of GOD if 
 tied up. 2 Their hands shall be tied up, and they shall b
 
 AL KORAN. 187 
 
 cursed for that which they have said. Nay his hands are 
 both stretched forth ; he bestoweth as he pleaseth : that whicL 
 hath been sent down unto thee from thy LORD shall increase 
 the transgression and infidelity of many of them ; and we 
 have put enmity and hatred between them, until the day 
 of resurrection. So often as they shall kindle a fire for war 
 GOD shall extinguish it ; and they shall set their minds to 
 act corruptly in the earth, but GOD loveth not the corrupt 
 doers. 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 scrip- 
 tures which have been sent down unto them from their LORD, 
 they shall surely eat of good things both from above them, 
 and from under their feet. Among them there are people 
 who act uprightly ; but how evil is that which many of them 
 do work ! O apostle, publish the whole of that which hath 
 been sent down unto thee from thy LORD : for if thou do 
 not, thou dost not in effect publish any part thereof; and 
 GOD will defend thee against wicked men ; for GOD direct- 
 eth not the unbelieving people. Say, O ye who have re- 
 ceived the scriptures, ye are not grounded on anything, until 
 ye observe the law and the gospel and that which hath been 
 sent down unto you from your LORD. That which hath 
 been sent down unto thee from thy LORD will surely in- 
 crease the transgression and infidelity of many of them : but 
 be not thou solicitous for the unbelieving people. Verily 
 they who believe, and those who Judaize, and the Sabians, 
 and the Christians, whoever of them believeth in GOD and 
 the last day, and doth that which is right, there shall come no 
 fear on them, neither shall they be grieved. We formerly 
 accepted the covenant of the children of Israel, and sent apos- 
 tles unto them. So often as an apostle came unto them with 
 that which their souls desired not, they accused some of them 
 of imposture, and some of them they killed : and they im- 
 agined 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. They are surely 
 mfidels, who say, Verily GOD is Christ the son of Mary ; 
 lince Christ said, O children of Israel, serve GOD, my LORD 
 and your LORD ; whoever shall give a companion unto GOD,
 
 128 AL KORAN. 
 
 GOD shall exclude him from paradise, and his habitatioi 
 Bhall be hett fire ; and the ungodly shall have none to help 
 them. 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. 
 Will they not therefore be turned unto GOD, and ask pardon 
 of him ? since GOD is gracious and merciful. 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 
 si<m$ of God's unity; and then behold how they turn aside 
 from the truth. Say unto them, Will ye worship, besides 
 GOD, that which can cause you neither harm nor profit? 
 GOD is he who heareth and seeth. Say, O 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. 
 Those among the children of Israel who believed not were 
 cursed by the tongue of David, and of Jesus the son of Mary. 
 This befeU them because they were rebellious and transgress- 
 ed : they forbade not one another the wickedness which they 
 committed ; and woe unto them for what they committed. 
 Thou shall 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 forever. But, if they had 
 believed in GOD, and the prophet, and that which hath been 
 revealed unto him, they had not taken them for their friends ; 
 but many of them are evil-doers. Thou shalt surely find the 
 most violent of all men in enmity against the true believers 
 to be the Jews, and the idolaters : and thou shalt surely find 
 those among them to be the most inclinable to entertain 
 friendship for the true believers, who say, We are Christians. 
 This cometh to pass, because there are priests and monks 
 among them ; and because they are not elated with pride : 
 and when they hear that which hath been sent down to the 
 apostle read unto them, thou shalt see their eyes overflow 
 with tears, because of the truth which they perceive there- 
 in, saying, O LORD, we believe; write us down therefore 
 with those who bear witness to the truth, and what should
 
 AL KORAN. 129 
 
 binder us from believing in GOD, and the truth which hatk 
 me unto us, and from earnestly desiring that our LORE 
 would introduce us into paradise with the righteous people? 1 
 Therefore hath GOD rewarded them, for what they have 
 said, with gardens through which rivers flow ; they shall 
 continue therein forever; and this is the reward of the 
 righteous. But they who believe not, and accuse our signs 
 of falsehood, they shall be the companions of hell. O true 
 believers, forbid not the good things which GOD hath al 
 lowed you ; but transgress not, for GOD loveth not the 
 trangressors. And eat of what GOD hath given you for 
 food that which is lawful and good : and fear GOD, in whom 
 ye believe. GOD will not punish you for 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 cap- 
 tivity : 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. O 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. 
 Satan seeketh to sow dissension and hatred among you, by 
 means of wine and lots, and to divert you from remembering 
 GOD, and from prayer : will ye not therefore abstain from 
 them ? Obey GOD, and obey the apostle, and take heed to 
 yourselves: but if ye turn back, know that the duty of our 
 apostle is only to preach publicly. 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 be- 
 lieve, 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. true believers, GOD 
 will surely prove ,you in 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 
 ifter this shall suffer a grievous punishment. true believ- 
 ers, kill no game while ye are on pilgrimage ; whosoever among 
 you shall kill any designedly shall restore the like of what he 
 I
 
 130 AL KORAN. 
 
 ihall have killed, in domestic animals, according to the Jeter 
 mination of two just persons among you, to be brought aa an 
 offering to the Caaba ; or in atonement thereof shall feed the 
 poor; or instead thereof shall fast, that he may taste the 
 heinousness of his deed. GOD hath forgiven what is past, 
 but whoever returneth to transgress, GOD will take ven- 
 geance on him ; for GOD is mighty and able to avenge. It 
 is lawful for you to fish in the sea, and to eat what ye shaft 
 catch, as a provision for you and for those who travel ; but 
 it is unlawful for you to hunt by land, while ye are perform- 
 ing the rights of pilgrimage ; therefore fear GOD, before 
 whom ye shall be assembled at the last day. GOD hath ap- 
 pointed ihe Caaba, the holy house, an establishment for man- 
 kind ; and hath ordained the sacred month, and the offering, 
 and the ornaments hung thereon. This hath he done that ye 
 might know that GOD knoweth whatsoever is in heaven and 
 on earth, and that GOD is omniscient. Know that GOD ia 
 severe in punishing, and that GOD is also ready to forgive, 
 and merciful. The duty of our apostle is to preach only ; 
 and GOD knoweth that which ye discover, and that which ye 
 conceal. Say, Evil and good shall not be equally esteemed 
 of, though the abundance of evil pleaseth thee ; therefore 
 fear GOD, ye of understanding, that ye may be happy. 
 true believers, inquire not concerning things, which, if they 
 be declared unto you, may 'give you pain ; but if ye ask con- 
 cerning them when the Koran is sent down, they will be 
 declared unto you : GOD pardoneth you as to these matters ; 
 for GOD is ready to forgive, and gracious. People who 
 have been before you formerly inquired concerning them ; 
 and afterwards disbelieved therein. God hath not ordained 
 anything concerning Bahira, nor Saiba, nor Wasila, nor 
 Hami; but the unbelievers have invented a lie against 
 GOD : and the greater part of them do not understand. 
 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 suf- 
 Bcient for us. 1 What, though their fathers knew nothing and 
 were not rightly directed ? 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 
 ill you that which ye have done. true believers, let wit- 
 nesses be taken between you, when death approaches any
 
 AL KORAN. 131 
 
 f you, at the time of making the testament ; let there be twt 
 witnesses, just men, from among you ; or two others of a dif- 
 ferent tribe or faith from yourselves, 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 soy, We will 
 not sell our evidence for a bribe, although the person con- 
 cerned be one who is related to us, neither will we conceal 
 the testimony of GOD, for then should we certainly be of th* 
 number of the wicked. But if it appear that both have been 
 guilty of iniquity, two others shall stand up in their place, of 
 those who have convicted them of falsehood, the two nearest 
 in blood, and they shall swear by GOD, saying, Verily our 
 testimony is more true than the testimony of these two, 
 neither have we prevaricated ; for then should we become 
 of the number of the unjust. 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. On a certain day shall GOD assemble 
 the apostles, and shall say unto them, What answer was 
 returned you, when ye preached unto the people to whom y 
 were sent ? They shall answer, We have no knowledge, 
 but thou art the knower of secrets. When GOD shall say, 
 O Jesus son of Mary, remember my favor towards thee, and 
 towards thy mother ; when I strengthened thee with the holy 
 spirit, that thou shouldest speak unto men in the cradle, and 
 when thou wast grown up; and when I taught thee the 
 scripture, and wisdom and the law, and the gospel: and 
 when thou didst create of clay as it were the figure of a 
 bird, by my permission, and didst breathe thereon, and it 
 became a bird, by my permission, and thou didst heal one 
 blind from his birth, and the leper, by my permission ; 
 and when thou didst bring forth the dead from their graves 
 by my permission; and when I withheld the children of 
 Israel from kitting thee, when thou hadst come unto them 
 *ith evident miracles, and such of them as believed not 
 said, This is nothing but manifest sorcery. And when I 
 commanded the apostles of Jesus saying, Believe in me, and 
 in my messenger ; they answered, We do believe ; and dc 
 thou bear witness that we are resigned unto thee. Remem- 
 ber when the apostles said, O Jesus son of Mary, is thjf
 
 132 AL KORAN. 
 
 LORD able to cause a table to descend unto us front 
 heaven P 1 He answered, Fear GOD, if ye be true believers. 
 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. Jesua 
 the son of Mary said, O GOD our LORD, cause a table to 
 descend unto us from heaven, that the day of its descent, may 
 become a festival 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 the best provider. 2 GOD said, Verity 
 I will cause it to descend unto you ; but whoever among yoi 
 shall disbelieve hereafter, I will surely punish him with a 
 punishment, wherewith I will not punish any other creature. 
 And when GOD shall say unto Jesus, at the last day, O Jesus 
 son of Mary, hast thou said unto men, Take me and my 
 mother for two gods, beside GOD ? He shall answer, Praise 
 be unto thee ! it is not for me to say that which I ought not ; 
 if I had said so, thou wouldest surely have known it : thou 
 knowest what is in me, but I know not what is in thee ; for 
 thou art the knower of secrets. I have not spoken to them 
 my other than what thou didst command me ; namely, Wor- 
 ship GOD, my LORD and your LORD : and I was a witness 
 of their actions while I staid among them ; but since thou 
 hast taken me to thyself, thou hast been the watcher over 
 them ; for thou art witness of all things. If thou punish them, 
 they are surely thy servants ; and if thou forgive them, thou 
 art mighty and wise. GOD will say, This day shall their 
 veracity be of advantage unto those who speak truth ; they 
 shall have gardens wherein rivers flow, they shall remain 
 therein forever: GOD hath been well pleased in them, and 
 they have been well pleased in him. This shall be great 
 felicity. Unto GOD bekngeth the kingdom of heaven and ~J 
 earth, and of whatever therein is ; and he u almighty.
 
 AL KOBAN. 1M 
 
 CHAPTER VL 
 IHTITLKD, CATTLE: REVEALED AT MEOOA. 
 
 IH THE KAMB OF THE MOST MERCIFUL GOD. 
 
 PRAISE be unto GOD, who hath created the heavens and 
 the earth, and hath ordained the darkness and the light ; 
 nevertheless they who believe not in the LORD equalize 
 ether gods with him. 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. He is GOD in 
 heaven and in earth ; he knoweth what ye keep secret, and 
 what ye publish, and knoweth what ye deserve. There 
 came not unto them any sign, of the signs of their LORD, 
 but they retired from the same ; and they have gainsaid the 
 truth, after that it hath come unto them : but a message shall 
 come unto them, concerning that which they have mocked 
 at. 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 
 Kent the heaven to rain abundantly upon them, and we gave 
 them rivers which flowed under their feet : yet we destroyed 
 them in their sins, and raised up other generations aftei 
 them. 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 
 *orcery. They said, Unless an angel be sent down unto 
 him, we will not belieoe. 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. 
 And if we had appointed an angel for our messenger, we 
 should have sent him in the form of& man, and have clothed 
 him before them, as they are clothed. 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. Say, Go through the earth, and behold what hath 
 been the end of those, who accused our prophets of impos- 
 ture. Say, Unto whom belongeth whatsoever is in heaven and 
 earth ? Say, Unto GOD, He hath prescribed unto himself
 
 184 AL KORAN. 
 
 mercy. He will surely gather you together on the day of 
 resurrection ; there is no doubt of it. They who destroy 
 their own souls are those who will not believe. Unto him is 
 owing whatsoever happeneth by night or by day ; it is he who 
 heareth and knoweth. Say, Shall I take any other protec- 
 tor than GOD, the creator of heaven and earth, who feedeth 
 all and is not fed by any ? Say, Verily I am commanded to 
 be the first who professeth Islam, and it was said unto me, 
 Thou shalt by no means be one of the idolaters. Cay, 
 Verily I fear, if I should rebel against my LORD, the pun- 
 ishment of the great day: from whomsoever it shall be 
 averted on that day, God will have been merciful unto him ; 
 this will be manifest salvation. If GOD afflict thee with ary 
 hurt, there is none who can take it off from thee, except him- 
 self; but if he cause good to befall thee, he is almighty ; he 
 \s the supreme Lord over his servants, and he is wise and 
 knowing. Say, What thing is the strongest in bearing tes- 
 timony ? Say, GOD ; he is witness between me and you. 
 And this Koran was revealed unto me, that I should ad- 
 monish you thereby, and also those unto whom it shall reach. 
 Do ye really profess that there are other gods together with 
 GOD ? Say, I do not profess this. Say, Verily he is one 
 GOD ; and I am guiltless of what ye associate with him. 
 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. Who is more un- 
 just than he who inventeth a lie against GOD, or chargeth 
 his signs with imposture ? Surely the unjust shall not pros- 
 per. 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 f But they shall have no other excuse, than 
 that they shall say, by GOD our LORD, we have not been 
 idolaters. Behold, how they lie against themselves, and 
 what they have blasphemously imagined to be the companion 
 of God flieth from them. There is of them who heark- 
 eneth unto thee when thou readest the Koran ; but we have 
 cast veils over their hearts, that they should not understand 
 5t,^and a deafness in their ears: and though they should soe 
 all kinds of signs, they will not believe therein ; and their 
 infidelity will arrive to that height that they will even com* 
 onto thee, to dispute with thee. The unbelievers will say,
 
 AL KORAN. 13") 
 
 This is nothing but silly fables of ancient times. 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. 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 : nay, but that is become mani- 
 fest r.nto them, which they formerly concealed ; and though 
 they should be sent back into the world, they would surely 
 return to that which WHS forbidden them ; and they are 
 surely liars. And they said, There is no other life than our 
 present life ; neither shall we be raised again. But if thou 
 cculdest see, when they shall be set before their LORD ! 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 dis- 
 believed. 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? 1 This present life is no 
 other than a play and a vain amusement ; but surely the fu- 
 ture mansion shall be better for those who fear God : will they 
 not therefore understand? Now we know that what they 
 speak grieveth thee : yet they do not accuse thee of falsehood ; 
 but the ungodly contradict the signs of GOD. 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. If their aversion to thy admonitions be grievous 
 unto thee, if thou canst seek out a den whereby thou mayest 
 venetrate into the inward parts of the earth, or a ladder by 
 which thou mayest ascend into heaven, that thou mayest show 
 them a sign, do so, fui thy search will be fruitless ; for if 
 GOD pleased he would bring them all to the true direction : 
 be not therefore one of the ignorant. He will give a favor- 
 able answer unto those only who shall hearken with atten- 
 tion : and GOD will raise the dead ; then unto him shall
 
 136 AL KORAN. 
 
 they return. The infideb say, Unless some sign be senl 
 down unto him from his LORD, we will not believe : answer 
 Verily GOD is able to send down a sign : but the greatei 
 part of them know it not. 1 There is no kind 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 re 
 turn. 2 They who accuse our signs of falsehood are deaf and 
 dumb, walking in darkness : GOD will lead into error whore 
 he pleaseth, and whom he pleaseth he will put in the right 
 way. 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? 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. We have already sent messengers unto sundry nations 
 before thee, and we afflicted them with trouble and adversity 
 that they might humble themselves : yet when the affliction 
 which we sent came upon them, they did not humble them- 
 selves ; but their hearts became hardened, and Satan pre- 
 pared for them that which they committed. And when they 
 had forgotten that concerning which they had been admon- 
 ished, we opened unto them the gates of all things ; until, 
 while they were rejoicing for that which had been given 
 them, we suddenly laid hold on them, and behold, they were 
 seized with despair ; and the utmost part of the people 
 which had acted wickedly was cut off: praise be unto GOD, 
 the LORD of all creatures ! Say, what think ye ? if GOD 
 should take away your hearing and your sight, and should 
 seal up your hearts; what god besides GOD will restore 
 them unto you ? See how variously we show forth the 
 signs of God's unity ; 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? We send not our messengers 
 otherwise than bearing good tidings and denouncing threats. 
 Whoso therefore shall believe and amend, on them shall no 
 fear come, neither shall they be grieved : but whoso shall 
 accuse our signs of falsehood, a punishment shall fall on 
 them, because they have done wickedly. Say, I say not unto 
 you, The treasures of GOD are in my power : neither do I
 
 AL KORAN. 137 
 
 lay, 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? 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. Drive not 
 away those who call upon their LORD morning and even- 
 ing, 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 judgment on thee : therefore if thou drive them 
 away, thou wilt become one of the unjust. 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 ? And when they who believe in our signs shall 
 ccme unto thee, say, Peace be upon you. Your LORD hath 
 prescribed unto himself mercy ; so whoever among you 
 worketh evil through ignorance, and afterwards repenteth 
 and amendeth ; unto him will he surely be gracious and 
 merciful. Thus have we distinctly propounded our signs, 
 that 'he path of the wicked might be made known. Say, 
 Verily I am forbidden to worship the false deities which ye 
 invoke, besides GOD. Say, I will not follow your desires ; 
 for then should I err, neither should I be one of those who are 
 rightly directed. Say, I behave according to the plain decla- 
 ration, which I have received from my LORD ; but ye have 
 forged lies concerning him. That which ye desire should be 
 hastened, is not in my power ; judgment belongeth only unto 
 GOD ; he will determine the truth ; and he is the best dis- 
 cerner. Say, If what ye desire should be hastened were iir 
 my power, the matter had been determined between me and 
 you : but GOD well knoweth the unjust With him are the 
 keys of the secret things; none knoweth them besides him- 
 self: 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 
 Dook. It is he who causeth you to sleep by night, and 
 knoweth what ye merit by day ; he also awaketh you there- 
 in, that the prefixed term of your lives may be fulfilled 
 then unto him shall ye return, and he shall declare qnt
 
 188 AL KORAN. 
 
 you that which ye have wrought. He is supreme over his 
 servants, and sendeth the guardian angels to watch over you 
 until, when death overtaketh one of you, our messenger* 
 cause him to die : and they will not neglect our command*. 
 Afterwards shall they return unto GOD, their true LORD 
 doth not judgment belong unto him ? he is the most quick in 
 taking an account. Say, Who delivereth you from the dark- 
 ness of the land, and of the sea, when ye call upon him 
 humhly and in private, saying, Verily if thou deliver us 
 from these dangers, we will surely be thankful? Say, 
 GOD delivereth you from them, and from every grief of 
 mind ; yet afterwards ye give him companions. Say, He ia 
 able to send on you A punishment from above you, or from 
 under your feet, or to engage you in dissension, and to make 
 some of you taste the violence of others. Observe how 
 variously we show forth our signs, that peradventure they 
 may understand. This people hath accused the revelation 
 which thou hast brought of falsehood, although it be the 
 truth. Say, I am not a guardian over you : every prophecy 
 hath its fixed time of accomplishment ; and he will here- 
 after know it. When thou seest those who are engaged in 
 cavilling at, or ridiculing our signs, depart from them, until 
 they be engaged in some other discourse : and if !" ; atan 
 cause thee to forget this precept, do not sit with the ungodly 
 people after recollection. They who fear God are not at all 
 accountable for them, but their duty is to remember that 
 they may take heed to themselves. Abandon those who 
 make their religion a sport and a jest ; and whom the pres- 
 ent life hath deceived : and admonish them by the Koran, that 
 a soul becometh liable to destruction for that which it com- 
 mitteth : it shall have no patron nor intercessor besides 
 GOD : and if it could pay the utmost price of redemption, 
 it would not be accepted from it. They who are delivered 
 over to perdition for that which they have committed shall 
 have boiling water to drink, and shall suffer a grievous pun- 
 ishment, 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 have in 
 fatuated, wandering amazedly in the earth, and yet having 
 companions who call him into the true direction, saying, 
 Come unto us? Say, the direction of Gop is the true
 
 AL KORAN. 139 
 
 direction: we are commanded to resign ourselves unto th 
 LORD of all creatures ; and it is also commanded us, saying, 
 Observe the stated times of prayer, and fear him ; for it is 
 he before whom ye shall be assembled. It is he who bath 
 created the heavens and the earth in truth ; and whenever 
 he saith unto a thing, Be, it is. His word is the truth ; and 
 his will be the kingdom on the day whereon tfie trumpef 
 shall be sounded : he knoweth whatever is secret, and what> 
 ever is public ; he is the wise, the knowing. Call to mina 
 when Abraham said unto his father Azer, Dost thou take 
 images for gods P 1 Verily I perceive that thou and thy 
 people are in a manifest error. And thus did we show unto 
 Abraham the kingdom of heaven and earth, that he might 
 become one of those who firmly believe. And when the 
 night overshadowed him, he saw a star, and he said, This ia 
 my LORD ; but when it set, he said, I like not gods which 
 set. 8 And when he saw the moon rising, he said, This is my 
 LORD ; but when he saw it set, he said, Verily if my LORD 
 direct me not, I shall become one of the people who go 
 astray. And when he saw the sun rising, he said, This is 
 my LORD, this is the greatest ; but when it set, he said, O 
 my people, verily I am clear of that which ye associate with 
 God: I direct my face unto him who hath created the heav- 
 ens and the earth ; / am orthodox, and am not one of the 
 idolaters. 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 LORI 
 comprehendeth all things by his knowledge : will ye not 
 therefore consider ? And how should I fear that which ye 
 associate with God, since ye fear not to have associated with 
 GOD that concerning which he hath sent down unto you no 
 authority ? which therefore of the two parties is the more 
 safe, if ye understand aright f They who believe, and 
 clothe not their faith with injustice, they shall enjoy secu- 
 rity, and they are rightly directed. And this is our argu- 
 ment wherewith we furnished Abraham that he might make 
 use of it against his people : we exalt unto degrees of wis- 
 dom and knowledge whom we please ; for thy LORD is wise 
 and knowing. And we gave unto them Jsaac and Jacob ; 
 we directed them both : and Noah had we before directed, and 
 f his posterity David and Solomon ; and Job, and Joseph,
 
 140 AL KORAN. 
 
 and Moses, and Aaron : thus do we reward the righteous 
 and Zacharias, and John, and Jesus, and Elias ; all of them 
 were upright men : and Ismael, and Elisha, and Jonas, and 
 Lot ; all these have we favored above the rest of the world ; 
 and also divers of their fathers, and their issue, and their 
 brethren; and we chose them, and directed them into thft 
 right way. This is the direction of GOD, he directeth 
 thereby such of his servants as he pleaseth ; but if they Lad 
 been guilty of idolatry, that which they wrought would have 
 become utterly fruitless unto them. Those were the person* 
 unto whom we gave the scripture, and wisdom, and proph- 
 ecy ; but if these believe not therein, we will commit the 
 care of them to a people who shall not disbelieve the same. 
 Those were the persons whom GOD hath directed, therefore 
 follow their direction. Say unto the inhabitants of Mecca, I 
 ask of you no recompense for preaching the Koran ; it is no 
 other than an admonition unto all creatures. They make 
 not a due estimation of GOD, when they say, GOD hath not 
 sent down unto man anything at 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 
 tome part, and great part whereof ye conceal ? and ye have 
 been taught by Mohammed what ye knew not, neither your 
 fathers. Say, GOD sent it down : then leave them to amuse 
 themselves with their vain discourse. This book which wa 
 have sent down it blessed ; confirming that which was re- 
 vealed before it ; and it delivered unto thee that thou maye.st 
 preach it unto the metropolis of Mecca and to those who are 
 round about it And they who believe in the next life will 
 believe therein, and they will diligently observe their times 
 of prayer. Who is more wicked than he who forgeth a lie 
 concerning GOD ? or saith Tliis was revealed unto me ; when 
 nothing hath 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 the ungodly are in the pangs 
 of death, and the angels reach out their hands saying, Cast 
 forth your souls ; this day shall ye receive an ignominious 
 punishment for that which ye have falsely spoken concern- 
 ing GOD ; and because ye have proudly rejected his signs. 
 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, 
 behiud your backs ; neither do we Bee with you your inter*
 
 AL KORAN. 141 
 
 cessors, whom ye thought to have been partners with Got 
 among you : now is the relation between you cut off, and what 
 ye imagined hath deceived you. GOD causeth the grain and 
 the date-stone to put forth : he bringeth forth the living from 
 the dead, and he bringeth forth the dead from the living. 
 This is GOD. Why therefore are ye turned away from him f 
 He causeth the morning to appear ; and hath ordained the 
 night for rest, and the sun and the moon for the computing of 
 time. This is the disposition of the mighty, the wise God. 
 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 wb.3 
 understand. It is he who hath produced you from one soul ; 
 and hath provided for you a sure receptacle and a repository. 
 We have clearly shown forth our signs, unto people who are 
 wise. It is he who sendeth down water from heaven, and we 
 have thereby produced the springing buds of all things, and 
 have thereout produced the green thing, from which we pro- 
 duce the grain growing in rows, and palm-trees from whose 
 branches proceed clusters of dates hanging close together ; 
 and gardens of grapes, and olives, and pomegranates, both 
 like and unlike to one another. Look on their fruits, when 
 they bear fruit, and their growing to maturity. Verily 
 herein are signs, unto people who believe. Tet 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 
 far be that from him which they attribute unto him ! He it 
 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. This is GOD your LORD ; there is no GOD 
 but he, the creator of all things ; therefore serve him : for 
 he taketh care of all things. The sight comprehendeth him 
 not, but he comprehendeth the sight ; he is the gracious, the 
 wise. Now have evident demonstrations come unto you 
 from your LORD ; whoso seeth them, the advantage thereof 
 will redound to his own soul : and whoso is wilfully blind, 
 the consequence will be to himself. I am not a keeper over 
 you. 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. Follow that 
 which hath been revealed unto thee from thy LORD ; ther
 
 142 AL KORAN. 
 
 is no GOD but he : retire therefore from the idolaters. II 
 Gor> had so pleased, they had not been guilty of idolatry 
 We have not appointed thee a keeper over them ; neithei 
 art thou a guardian over them. Revile not the idols which 
 they invoke besides GOD, lest they maliciously revile GOD, 
 without knowledge. Thus have we prepared for every 
 nation their works: hereafter unto GOD shall they return, 
 and he shall declare unto them that which they have done. 
 They have sworn by GOD, by the most solemn oath, that if a 
 *ign came unto them, they would certainly believe therein 
 Say, Verily signs are in the power of GOD alone ; and he 
 permitteth you not to understand, that when they come, they 
 will not believe. 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. And though we had sent down angels unto 
 them, and the dead had spoken unto them, and we had 
 gathered together before them all things in one view ; they 
 would not have believed, unless GOD had so pleased : but 
 the greater part of them know it not. Thus have we ap- 
 pointed unto every prophet an enemy ; the devils of men, 
 and of genii : who privately suggest the one to the other spe- 
 cious discourses to deceive ; but if thy LORD pleased, they 
 would not have done it. Therefore leave them, and that 
 which they have falsely imagined ; and let the hearts of those 
 be inclined thereto, who believe not in the life to come . and 
 let them please themselves therein, and let them gain that 
 which they are gaining. Shall I seek after any other judge 
 besides GOD to judge between us ? It is he who hath sent 
 down unto you the book of the Koran distinguishing between 
 good and evil; and they to whom we gave the scripture 
 know that it is sent down from thy LORD, with truth. Be 
 not therefore one of those who doubt thereof. The words of 
 thy LORD are perfect, in truth and justice ; there is none who 
 can change his words : he both heareth and knoweth. 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 fol- 
 low an uncertain opinion only, and speak nothing but lies ; 
 verily thy LORD well knoweth those who go astray from his 
 path, and well knoweth those who are rightly directed. Eat 
 of that whereon the name of GOD hath been commemorated, 
 u ye believe in his signs : and why do ye not eat of that
 
 AL KORAN. 143 
 
 thereon the name of GOB hath been commemorated ? sine* 
 he hath plainly declared unto you what he hath forbidden 
 you ; except that which ye be compelled to eat of by neces- 
 sity ; many lead others into error, because of their appetites, 
 being void of knowledge ; but thy LORD well knoweth who 
 are the transgressors. 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. 
 Eat not therefore of that whereon the name of GOD hath not 
 been commemorated ; for this is certainly wickedness : but 
 the devils will suggest unto their friends, that they dispute 
 with you concerning this precept ; but if ye obey them, ye 
 are surely idolaters. Shall he who hath been dead, and 
 whom we have restored unto life, and unto whom we have 
 ordained a light, whereby he may walk among men, be as he 
 whose similitude is in darkness, from whence he shall not 
 come forth ? Thus was that which the infidels are doing 
 prepared for them. 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. And when a sign 
 coraeth 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 deceit- 
 fully. 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. This is the right way of thy LORD. Now have 
 we plainly declared our signs unto those people who will con- 
 aider. They shall have a dwelling of peace with their LORD, 
 and he shall be their patron, because of that which they have 
 wrought. Think on the day whereon God shall gather them 
 all together, and shall say, O company of genii, ye have been 
 much concerned with mankind ; and their friends from among 
 mankind shall say, LORD, the one of us hath received ad- 
 vantage from the other, and we are arrived at our limited term 
 which thou hast appointed us. God will say, Hett fire thaU
 
 144 A.L KORAW. 
 
 be your habitation, therein shall ye remain forever ; unlest 
 aa GOD shall please to mitigate your pains, for thy LORD it 
 wise and knowing. 1 Thus do we set some of the unjust over 
 others of them, because of that which they have deserved. 
 company of genii and men, did not messengers 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 them- 
 selves that they were unbelievers. This hath been the method 
 of God's dealing with his creatures, because thy LORD would 
 not destroy the cities in their iniquity, while their inhabitants 
 were careless. Every one shall have degrees of recompense 
 of that which they shall do ; for thy LORD is not regard- 
 less of that which they do, and thy LORD is self-sufficient 
 ind 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. Verily that which is threatened you, shall surely 
 come to pass ; neither shall ye cause it to fail. Say unto 
 those of Mecca, 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. Those of Mecca set apart unto GOD a 
 portion of that which he hath produced of the fruits of the 
 earth, and of cattle ; and say, This belongeth unto GOD (ac- 
 cording to their imagination), and this unto our companions. 
 And that which is destined for their companions cometh 
 not unto GOD ; yet that which is set apart unto GOD cometh 
 unto their companions. How ill do they judge ! In like 
 manner have their companions induced many of the idolaters 
 to slay their children, that they might bring them to perdi- 
 tion, and that they might render their religion obscure and 
 confuEed unto them. 2 But if GOD had pleased, they had not 
 done this : therefore leave them and that which they falsely 
 imagine. 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 
 w/im they slay them ; devising a lie against him ; God shall 
 eward them for that which they falsely devise. And they
 
 AL KORAN. 145 
 
 say, That which is in the bellies of these cattle it 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. 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. He it is who produceth gardens of vines, 
 both those which are supported on trails of wood, and those 
 which are not supported, and palm-trees, and the corn afford- 
 ing 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. And God hath given you some cattle fit for bearing 
 jf burdens, and some fit for slaughter only. Eat of what GOD 
 auth given you for food ; and follow not the steps of Satan, 
 ;br he is your declared enemy. Four pair of cattle hath God 
 given you; of sheep one pair, and of goats one pair. Say 
 unto them, Hath God forbidden the two males, of sheep and 
 of goats, or the two females ; or that which the wombs of the 
 two females contain? Tell me with certainty, if ye speak 
 truth. And of camels hath God given you one pair, and of 
 oxen one pair. Say, Hath he forbiddden the two males of 
 these, or the two females ; or that which the wombs of the 
 two females contain ? Were ye present when GOD com- 
 manded 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. 
 Say, I find not in that which hath been revealed unto me 
 anything forbidden unto the eater, that he eat it not, except 
 it be that which dieth of itself, or blood poured forth, or 
 swine's flesh : for this is an abomination : or that which is 
 profane, having been slain in the name of some other than of 
 GOD. But whoso shall be compelled by necessity to eat of 
 these things, not lusting, nor wilfully transgressing, verily thy 
 LORD will be gracious unto him and merciful. Unto the Jews 
 did we forbid every beast having an undivided hoof; and of 
 bullocks and sheep, we forbade them the fat of both ; except 
 that which should be on their backs, or their inwards, or 
 which should be intermixed with the bone. This have we 
 10
 
 146 AL KORAN. 
 
 rewarded them with, because of their iniquity ; and we ar* 
 Burely speakers of truth. If they accuse thee of imposture, 
 Bay, Tour LORD is endued with extensive mercy; but his 
 severity shall not be averted from wicked people. The idol- 
 aters will say, If GOD had pleased, we had not been guilty of 
 idolatry, neither our fathers ; and pretend that we have not 
 forbidden them anything. Thus did they who were before 
 them accuse the prophets of imposture, until they tasted our 
 severe punishment. Say, Is there with you any certain 
 knowledge of what ye allege, that ye may produce it unto 
 us ? Ye follow only a false imagination ; and ye utter only 
 lies. Say, therefore, Unto GOD belongeth the most evident 
 demonstration ; for if he had pleased, he had directed you all. 
 Say, Produce your witnesses, who can bear testimony that 
 GOD hath forbidden this. But if they bear testimony of this, 
 do not thou bear testimony with them, nor do thou follow the 
 desires of those who accuse our signs of falsehood, and who 
 believe not in the life to come, and equalize idols with their 
 LORD. Say, Come ; I will rehearse that which your LORD 
 hath forbidden you ; that is to say, that ye be not guilty of 
 idolatry, and that ye show kindness to your parents, and that 
 ye murder not your children for fear lest ye be reduced to 
 poverty ; we will provide for you and them ; and draw not 
 near unto heinous crimes, 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. And meddle not with the substance of the 
 orphan, otherwise than for the improving thereof, until he 
 attain his age of strength : and use a full measure, and a just 
 balance. We will not impose a task on any soul beyond its 
 ability. And when ye pronounce judgment observe justice, 
 although it be for or against one who is near of kin, and 
 fulfil the covenant of GOD. This hath God commanded you, 
 that ye may be admonished ; and 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. We gave 
 also unto Moses the book of the law ; a perfect rule unto 
 him who should do right, and a determination concerning all 
 ihmgs needful, and a direction, and mercy ; that the children 
 Israel might believe the meeting of their LORD. And this 
 book which we have now sent down is blessed; therefor*
 
 AL KORAN. 147 
 
 follow it, and fear God that ye may obtain mercy : lest y 
 should say, The scriptures were only sent down unto two 
 people before us ; and we neglected to peruse them with 
 attention : or lest ye should say, If a book of divine revela- 
 tions had been sent down unto us, we would surely have been 
 better directed than they. And now hath a manifest declara- 
 tion come unto you from your LORD, and a direction and 
 mercy: and who is more unjust than he who deviseth liea 
 agairst 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. Do 
 they wait for any other than that the angels should come unto 
 them, to part their souls from their bodies ; or that thy LOR 
 should come to punish them ; or that some of the signs 01 
 thy LORD should come to pass, showing the day of judgment 
 to be at hand ? l On the day whereon some of thy LORD'S 
 signs shall come to pass, its faith shall not profit a soul which 
 believed not before, or wrought not good in its faith. Say, 
 Wait ye for this day ; we surely do wait^/br it. They who 
 make a division in their religion, and become sectaries, have 
 thou nothing to do with them ; their affair belongeth only unto 
 GOD. Hereafter shall he declare unto them that which they 
 have done. 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 punish- 
 ment for the same ; and they shall not be treated unjustly. 
 Say, Verily my LORD hath directed me into a right way, a 
 true religion, the sect of Abraham the orthodox ; and he was 
 no idolater. Say, Verily my prayers, and my worship, and 
 my life, and my death are dedicated unto GOD, the LORD of 
 all creatures : he hath no companion. This have I been 
 commanded : I am the first Moslem. Say, shall I desire any 
 other LORD besides GOD ? since he is the LORD of all things ; 
 and no soul shall acquire any merits or demerits but for itself; 
 and no burdened soul shall bear the burden of another. More- 
 over unto your LORD shall ye return ; and he shall declare 
 unto you that concerning which ye now dispute. 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 
 *e hath bestowed on you. Thy LORD is swift in punishing j 
 tnd he is also gracious and merciful.
 
 148 AL KORAff. 
 
 CHAPTER VIL 
 
 HI TITLED, AL ABAF ; BEVEALED AT MECCA. 
 
 nr THE SAME or THB MOST MEHCIFUL GOD. 
 
 AL. M. S. 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 ad- 
 monition unto the faithful. Follow that which hath been 
 gent down unto you from your LORD ; and follow no guides 
 besides him : how little will ye be warned ! How many 
 cities have we destroyed ; which our vengeance overtook by 
 night, or while they were reposing themselves at noon-day ! 
 And their supplication, when our punishment came upon 
 them, was no other than that they said, Verily we have been 
 unjust. We will surely call those to an account, unto whom 
 ,a prophet hath been sent ; and we will also call those to ac- 
 count who have been sent unto them. And we will declare 
 their actions unto them with knowledge ; for we are not ab- 
 sent from them. The weighing of men's 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 ; but they 
 whose balances shall be light, are those who have lost their 
 souls, because they injured our signs. And now have we 
 placed you on the earth, and have provided you food therein : 
 but how little are ye thankful ! We created you, and after- 
 wards formed you ; and then said unto the angels, Worship 
 Adam ; and they all worshipped him, except Eblis, who was 
 not one of those who worshipped. God said unto him, What 
 hindered thee from worshipping Adam, since I had com- 
 manded thee ? He answered, I am more excellent than he : 
 thou hast created me of fire, and hast created him of clay 
 God said, Get thee down therefore from paradise ; for it is 
 not jit that thou behave thyself proudly therein : get thee 
 hence ; thou shalt be one of the contemptible. He answered, 
 Give me respite until the day of resurrection. God said, 
 Verily thou shalt be one of those who are respited. The 
 devil said, Because thou hast depraved me, I will lay wait 
 for men in thy strait way ; then will I come upon them from
 
 AL KORAN. 149 
 
 before, and from behind, and from their right hands, and 
 from their left ; and thou shalt not find the greater part of 
 them thankful. God said unto him, Get thee hence, despised, 
 and driven far away: verily whoever of them shall follow 
 thee, I will surely fill hell with you all : but as for thee, 
 Adam, dwell thou and thy wife in paradise; and eat of ths 
 fruit thereof wherever ye will ; but approach not this tree, 
 lest ye become of the number of the unjust. And Satan sug- 
 gested 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 im- 
 mortal. And he sware unto them, saying, Verily I am one 
 of those who counsel you aright. And he caused them to 
 fall through deceit. 1 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 ? They answered, O LORD, we have dealt 
 unjustly with our own souls ; and if thou forgive us not, 
 and be not merciful unto us, we shall surely be of those who 
 perish. God said, Get ye down, the one of you an enemy 
 unto the other ; and ye shall have a dwelling-place upon the 
 earth, and a provision for a season. He said, Therein shall 
 ye live, and therein shall ye die, and from thence shall ye be 
 taken forth at the resurrection. O children of Adam, we 
 have sent down unto you apparel, to conceal your naked- 
 ness, and fair garments ; but the clothing of piety is better. 
 This M one of the signs of God ; that peradventure ye may 
 consider. O children of Adam, let not Satan seduce you, as 
 he expelled your parents out of paradise, by stripping them 
 )f their clothing, that he might show them their nakedness : 
 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 : and when they commit a filthy 
 action, they say, We found our fathers practising the same ; 
 \nd GOD hath commanded us to do it. Say, Verily GOD 
 commaudeth not filthy actions. Do ye speak concerning 
 GOD that which ye know not? Say, My LORD hath com- 
 manded me to observe justice; therefore set your faces to 
 prey at every place of worship, and call upon him, approv-
 
 150 AL KORAN. 
 
 ing unto him the sincerity of your religion. As he produced 
 you at first, so unto him shall ye return. A part of mankind 
 hath he directed ; and a part hath been justly led into error, 
 because they have taken the devils for their patrons besides 
 GOD, and imagine they are rightly directed. O 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. Say, Who hath forbid- 
 den 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 thia 
 present life, but peculiarly on the day of resurrection. Thua 
 do we distinctly explain our signs unto people who under- 
 stand. Say, Verily my LORD hath forbidden filthy actions, 
 both that which is discovered thereof, and that which is con- 
 cealed, and also iniquity, and unjust violence ; and hath for- 
 bidden you to associate with GOD that concerning which he 
 hath sent you down no authority, or to speak of GOD that 
 which ye know not. 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. 
 children of Adam, verily apostles from among you shall 
 come unto you, who shall expound my signs unto you : who- 
 soever therefore shall fear God and amend, there shall come 
 no fear on them, neither shall they be grieved. But they 
 who shall accuse our signs of falsehood, and shall proudly 
 reject them, they shall be the companious of hell fire ; they 
 shall remain therein forever. 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 idolt which 
 ye called upon, besides GOD ? They shall answer, They have 
 disappeared from us. And they shall bear witness against 
 them selves that they were unbelievers. 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 
 [ten as one nation shall enter, it shall curse its sister, until 
 they shall all have successively entered therein. The latter 
 them shall say of the former of them : O LORD, these 
 have seduced us therefore inflict on them a double punish
 
 AL KORAN. 151 
 
 naent of the fh of helL God shall answer, It thall b 
 doubled unto all : but ye know it not : and the former of 
 them shall say unto the latter of them, Ye have not there- 
 fore any favor above us ; taste the punishment for that which 
 ye have gained. Verily they who shall charge our signs 
 with 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. Their 
 couch shall be in hell, and over them shall be coverings of 
 fire ; and thus wih 1 we reward the unjust. But they who 
 believe, and do that which is right (we will not load any soul 
 but according to its ability,) they shall be the companions of 
 paradise; they shall remain therein forever. 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 unto this felicity, for we should not have been 
 rightly directed, if GOD had not directed us; now are we 
 convinced by demonstration that the Apostles of our LORD 
 came unto us with truth. And it shall be proclaimed unto 
 them, This is paradise, whereof ye are made heirs, as a re- 
 ward for that which ye have wrought. And the inhabi- 
 tants of paradise shall call out to the inhabitants of heU 
 fire, saying, Now have we found that which our LORD 
 promised us to be true : have ye also found that which 
 your LORD promised you to be true ? They shall answer, 
 Yea. And a crier shall proclaim between them, The curse 
 of GOD shall be on the wicked ; who turn men aside from 
 the way of GOD, and seek to render it crooked, and who 
 deny the life to come. 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, 
 Peace be upon you : yet they shall not enter therein, 
 although they earnestly desire it. 1 And when they shall 
 turn their eyes towards the companions of hett fire, they 
 say, LORD, place us not with the ungodly people ! And 
 those who stand on Al Araf shall call unto certain men, 
 whom they shall know by their marks, and shall say, What 
 toath your gathering of riches availed you, and that y 
 were puffed up with pride ? Are these the men 011 whom 
 fe sware that GOD would not bestow mercy ? Enter y
 
 152 AL KORAN. 
 
 into paradise ; there shall come no fear on you, neither shall 
 ye be grieved. And the inhabitants of hell fire shall call 
 unto the inhabitants of paradise, saying, Pour upon us 
 gome water, or of those refreshments which GOD hath be- 
 stowed on you. They shall answer, Verily GOD hath for- 
 bidden them unto the unbelievers; who made a laughing- 
 stock and a sport of their religion, and whom the life of 
 the world hath deceived : therefore this day will we forget 
 them, as they did forget the meeting of this day, and for 
 that they denied our signs to be from God. And now 
 have we brought unto those of Mecca a book of divint 
 revelations: we have explained it with knowledge; a di- 
 rection and mercy unto people who shall believe. Do 
 they wait for any other than the interpretation thereof? 
 On the day whereon the interpretation thereof shall come, 
 they who had forgotten the same before shall say, Now are 
 we convinced ly demonstration that the messengers of our 
 LORD came unto us with truth : shall we therefore have any 
 intercessors, who will intercede for us ? or shall we be sent 
 back into the world, that we may do other works than what 
 we did in our life-time? But now have they lost their 
 souls; and that which they impiously imagined hath fled 
 from them. Verily, your LORD is GOD, who created the 
 heavens and the earth in six days ; and then ascended hit 
 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 ! 
 Call unto your LORD humbly and in secret ; for he loveth 
 not those who transgress. And act not corruptly in the 
 earth, after its reformation ; and call upon him with fear 
 and desire : for the mercy of GOD is near unto the right- 
 eous. It is he who sendeth the winds, spread abroad be- 
 fore 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 
 fraves ; that peradventure ye may consider. From a good 
 country shall its fruit spring forth abundantly, by the per- 
 mission of its LORD ; but from the land which is bad, it 
 hall not spring forth otherwise than scarcely. Thus do
 
 AL KOBAN. 153 
 
 we explain the signs of divine providence unto people wh 
 are thankful. We formerly sent Noah unto his people: 
 and he said, my people, worship GOD : ye have no other 
 GOD than him. 1 Verily I fear for you the punishment of 
 the great day. The chiefs of his people answered him, 
 We surely perceive thee to be in a manifest error. He 
 replied, O my people, there is no error in me ; but I am a 
 messenger from the LORD of all creatures. I bring unto 
 you the messages of my LORD ; and I counsel you aright : 
 for I know from GOD, that which ye know not. 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 peradventure ye may ob- 
 tain mercy ? 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 with falsehood ; for 
 they were a blind people. 2 And unto the tribe of Ad we sent 
 their brother Hud. 3 He said, O my people, worship GOD : 
 ye have no other GOD than him ; will ye not fear him ? 
 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. He re- 
 plied, O my people, / am not guided by folly ; but I am a 
 messenger unto you from the LORD of all creatures : I bring 
 unto you the messages of my LORD ; and I am a faithful 
 counsellor unto you. Do ye wonder that an admonition 
 hath come unto you from your LORD, by a man from 
 among you, that he may warn you ? Call to mind how 
 he hath appointed you successors unto the people of Noah, 
 and hath added unto you in stature largely. Remember 
 the benefits of GOD, that ye may prosper. 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 sud- 
 denly fall upon you from your LORD vengeance and indig- 
 nation. Will ye dispute with me concerning the names 
 which ye have named, and your fathers ; as to which GOD 
 bath not revealed unto you any authority ? 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 uttermost part of thow
 
 154 AL KORAN. 
 
 who charged our signs with falsehood, and were not be- 
 lievers. 1 And unto the tribe o/Thamud we sent their brothei 
 Saleh. He said, my people, worship GOD : ye have no 
 GOD besides him. Now hath a manifest proof coine 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 painful punish- 
 ment seize you. 2 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. 
 Remember therefore the benefits of GOD, and commit not 
 violence in the earth, acting corruptly. 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 Saleh hath been sent from 
 his LORD ? They answered, We do surely believe in that 
 wherewith he hath been sent. Those who were elated 
 with pride replied, Verily we believe not in that wherein 
 ye believe. And they cut off the feet of the camel, and 
 insolently transgressed the command of their LORD, and 
 said, O Saleh, cause that to come upon us which thou hast 
 threatened us, if thou art one of those who have been sent 
 by God. Whereupon a terrible noise from heaven assailed 
 them ; and in the morning they were found in their dwellings 
 prostrate on their breasts and dead. And Saleh departed 
 from them, and said, 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. And remember 
 Lot, when he said unto his people, Do ye commit a wicked- 
 ness, wherein no creature hath set you an example ? Do 
 ye approach lustfully unto men, leaving the women ? Cer- 
 tainly ye are people who transgress all modesty. 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 
 |f commit. Therefore we delivered him and his family, 
 except his wife ; she was one of those who stayed behind : 
 and we rained a shower of stones upon them. Behold 
 therefore what was the end of the wicked. And unto 
 Madian tr sent their brother Shoaib. He said unto them, 
 my people, worship GOD ; ye have no GOD besides him.
 
 AL KORAN. 155 
 
 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 reformation. This wih 
 be better for you, if ye believe. And beset not every way, 
 thi eatening 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. 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. The chiefs of his people, who were elated 
 with pride, answered, We will surely cast thee, O Shoaib, 
 and those who believe with thee, oat of our city : or else 
 thou shalt certainly return unto our religion. He said, 
 What, though we be averse thereto ? We shall surely 
 imagine a lie against GOD, if we return unto your reli- 
 gion, 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 its. Our LORD comprehendeth 
 every thing by his knowledge. In GOD do we put our trust. 
 O LORD do thou judge between us and our nation with 
 truth ; for thou art the best judge. And the chiefs of his 
 people who believed not said, If ye follow Shoaib, ye shall 
 surely perish. Therefore a storm from heaven assailed them, 
 and in the morning they were found in their dwellings dead 
 and prostrate. They who accused Shoaib of imposture be- 
 came as though they had never dwelt therein ; they who 
 accused Shoaib of imposture perished themselves. And he 
 departed from them, and said, O my people, now have I 
 performed unto you the messages of my LORD ; and I 
 advised you aright : but why should I be grieved for an 
 unbelieving people. We have never sent any prophet unto 
 a city, but we afflicted the inhabitants thereof with calamity 
 and adversity, that they might humble themselves. Then 
 we gave them in exchange good in lieu of evil, until they 
 Abounded, and said, Adversity and prosperity formerly hap- 
 pened unto our fathers, as unto us. Therefore we took 
 vengeance on them suddenly, and they perceived it not 
 beforehand. But if the inhabitants of those cities had be- 
 lieved and feared God, we would surely have opened to them
 
 156 AL KORAN. 
 
 blessings both from heaven and earth. But they charged 
 our apostles with falsehood, wherefore we took vengeance on 
 them, for that which they had been guilty of. Were the 
 inhabitants therefore of those cities secure that our punish, 
 ment should not fall on them by night, while they slept ? 
 Or were the inhabitants of those cities secure that our pun- 
 ishment should not fall on them by day, while they sported ? 
 Wer? they therefore secure from the stratagem of GOD ? 
 But none will think himself secure from the stratagem of 
 GOD, except the people who perish. And hath it not mani 
 festly appeared unto those who have inherited the earth after 
 the former inhabitants thereof, that if we please, we can 
 afflict them for their sins ? But we will seal up their hearts ; 
 and they shall not hearken. 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. And we found not in 
 the greater part of them any observance of their covenant ; 
 but we found the greater part of them wicked doers. Then 
 we sent after the above named apostles, Moses with our signs 
 unto Pharaoh and his princes ; who treated them unjustly : 
 but behold what was the end of the corrupt doers. l And 
 Moses said, O Pharaoh, verily I am an apostle sent from the 
 LORD of all creatures. It is just that I should not speak 
 of GOD other than the truth. Now am I come unto you 
 with an evident sign from your LORD : send therefore the 
 children of Israel away with me. Pharaoh answered, If 
 thou comest with a sign, produce it, if thou speakest truth. 
 Wherefore he cast down his rod ; and behold, it became a 
 visible serpent. 2 And he drew forth his hand out of hit' 
 fosom ; and behold, it appeared white unto the spectators.*/ 
 The chiefs of the people of Pharaoh said, This man is cer-' 
 tainly an expert magician : he seeketh to dispossess you of 
 your land ; what therefore do ye direct ? They answered, 
 Put off him and his brother by fair promises for some time, 
 and in the mean while send unto the cities persons who may 
 assemble and bring unto thee every expert magician. So 
 the magicians came unto Pharaoh ; and they said, Shall we 
 Burely receive a reward, if we do overcome ? He answered, 
 Yea ; and ye shall certainly be of those who approach near 
 unto my throne. They said, O Moses, either do thou cast
 
 AL KOKAN. 157 
 
 down thy rod first, or we will cast down ours. Moses an- 
 swered, Do ye cast down your rods first. And when they 
 had cast them down, they enchanted the eyes of the men who 
 were present, and terrified them : and they performed a great 
 enchantment. And we spake by revelation unto Moses, 
 saying, Throw down thy rod. And behold, it swallowed up 
 the rods which they had caused falsely to appear changed 
 into serpents. Wherefore the truth was confirmed, and that 
 which they had wrought vanished. And Pharaoh and his 
 magicians were overcome there, and were rendered con- 
 temptible. And the magicians prostrated themselves, wor- 
 shipping ; and they said, We believe in the LORD of all 
 creatures, the LORD of Moses and Aaron. 1 Pharaoh said, 
 Have ye believed on him, before I have given you permis- 
 sion ? Verily this is a plot which ye have contrived in the 
 city, that ye might cast forth from thence the inhabitants 
 thereof. But ye shall surely know that I am your master ; 
 for I will cause your hands and your feet to be cut off on the 
 opposite sides, then will I cause you all to be crucified. The 
 magicians answered, We shall certainly return unto our 
 LORD, in the next life ; for thou takest vengeance on us 
 only because we have believed in the signs of our LORD, 
 when they have come unto us. O LORD, pour on us patience ; 
 and cause us to die Moslems. And the chiefs of Pharaoh's 
 people said, Wilt thou let Moses and his people go, that they 
 may act corruptly in the earth, and leave thee and thy gods ? 
 Pharaoh 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. Moses said unto his 
 people, Ask assistance of GOD, and suffer patiently : for the 
 earth is God's, he giveth it for an inheritance unto such of his 
 servants as he pleaseth ; and the prosperous end shall be unto 
 those who fear him. They answered, 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, Perad- 
 venture 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. And we formerly pun- 
 ished the people of Pharaoh with dearth and scarcity of 
 uruits, that they might be warned. Yet when good happened 
 unto them, they said, This is owing unto us : but if evil befell 
 them, they attributed the same to the ill luck of Moses, and
 
 158 AL KORAN. 
 
 those who were with him. Was not their ill luck with GOD ? 
 But most of them knew it not. And they said unto Muses, 
 Whatever sign thou show unto us, to enchant us therewith, we 
 will not believe on thee. 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. 1 And 
 when the plague fell on them, they said, O Moses, entreat thy 
 LORD for us, according to that which he hath covenanted with 
 thee ; verily if thou take the plague from off us, we will 
 surely believe thee, and we will let the children of Israel go 
 with 'thee. But when we had taken the plague from off them 
 until the term which God had granted them was expired, be- 
 hold they broke their promise. Wherefore we took vengeance 
 on them, and drowned them in the Red Sea ; because they 
 charged our signs with falsehood, and neglected them. 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. And we caused the children of Israel to pass 
 through the sea, and they came unto a people who gave them- 
 selves up to the worship of their idols, and they said, O 
 Moses, make us a god, in like' manner as these people have 
 gods. Moses answered, Verily ye are an ignorant people: 
 for the religion which these follow will be destroyed, and that 
 which they do is vain. He said, Shall I seek for you any 
 other god than GOD ; since he hath preferred you to the rest 
 of the world ? And remember when we delivered you from 
 the people of Pharaoh, who grievously oppressed you ; they 
 slew your male children, and let your females live : therein 
 was a great trial from your LORD. And we appointed unto 
 Mcses a fast of thirty 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 the way of the corrupt doers. And when Moses came at 
 our appointed time, and his LORD spake unto him, he said, 
 LORD, show me thy glory, that I may behold thee. God 
 inswereth, Thou shalt in no wise behold me ; but look tow-
 
 AL KORAN. 159 
 
 &rds 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 repentence, and I am the 
 first of true believers. God said unto him, O Moses, I have 
 chosen thee above all men, by honoring thee with my com- 
 missions, and by ray speaking unto thee: receive therefore 
 that which I have brought thee, and be one of those who give 
 thanks. And we wrote for him on the tables an admonition 
 concerning every matter, and a decision in every case, and. 
 said, Receive this with reverence ; and command thy people 
 that they live according to the most excellent precepts thereof. 1 
 I will show you the dwelling of the wicked. I will turn aside 
 from my signs those who behave themselves proudly in the 
 earth, without justice : and although they see every sign, yet 
 they shall not believe therein ; and although they see the 
 way of righteousness, yet they shall not take that way ; but if 
 they see the way of error, they shall take that way. This 
 thall 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 accord- 
 ing to what they shall have wrought ? And the people of 
 Moses, after his departure, took a corporeal calf, made of 
 their ornaments, which 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. 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 number of 
 those who perish. And when Moses returned unto his 
 people, full of wrath and indignation, he said, An evil thing 
 is it that ye have committed after my departure ; have ye 
 hastened the command of your LORD ? 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 
 'herefore to rejoice over me, neither place me with the wicked 
 people. Moses said, O LORD, forgive me and my brother, 
 uid receive us into thy mercy ; for thou art the most merci-
 
 160 AL KORAN. 
 
 ful of those who exercise mercy. Verily as for them wh 
 took the calf for their god, indignation shall overtake them 
 from their LORD, and ignominy in this life : thus will we 
 reward those who imagine falsehood. But unto them who do 
 evil, and afterwards repent, and believe in God, verily thy 
 LORD witt thereafter be clement and merciful. 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. 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, O LORD, if thou 
 hadst pleased, thou hadst destroyed them before, and me also ; 
 wilt thou destroy us for that which the foolish men among us 
 have committed ? This is only thy trial ; thou wilt thereby 
 lead into error whom thou pleasest, and thou wilt direct 
 whom thou pleasest. Thou art our protector, therefore for- 
 give us, and be merciful unto us ; for thou art the best of 
 those who forgive. And write down for us good in this 
 world, and in the life to come ; for unto thee are we directed. 
 God answered, I will inflict my punishment on whom I 
 please ; and my mercy extendeth over all things ; and I will 
 write down good unto those who shall fear me, and give alms, 
 and who shall believe in our signs ; who shall follow the 
 apostle, the illiterate prophet, whom 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 
 honor him, and assist him, and follow the light, which hath 
 been sent down with him, shatt be happy. 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 there- 
 fore in GOD and his apostle, the illiterate prophet, who be- 
 lieveth in GOD and his word ; and follow him, that ye may 
 be rightly directed. Of the people of Moses there is a party 
 who direct others with truth, and act justly according to the 
 same. And we divided them into twelve tribes, as into so 
 many nations. And we spake by revelation unto Mases,
 
 AL KORAN. 161 
 
 when his people asked drink of him, and we said, Strike the 
 rock with thy rod ; and there gushed thereout twelve foun- 
 tains, and men knew their respective drfaking-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 injured not us, but they 
 injured their own souls. And call to mind when it was said 
 unto them, Dwell in this city, and eat of the provision* 
 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. But they who were un- 
 godly 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 trans- 
 gressed. And ask them concerning the city, which was 
 situate on the sea, when they transgressed on the Sabbath- 
 day : when their fish came unto them on their Sabbath-day, 
 appearing openly on the water : but on the day whereon they 
 celebrated no Sabbath, they came not unto them. Thus did 
 we prove them, because they were wicked-doers. 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 is an excuse for tis unto 
 your LORD, and peradventure they will beware. But when 
 they had forgotten the admonitions which had been given 
 them, we delivered those who forbade them to do evil ; and we 
 inflicted on those who had transgressed a severe punishment, 
 because they had acted wickedly. And when they proudly 
 refused to desist from what had been forbidden them, we said 
 unto them, Be ye transformed into apes, driven away from 
 the society of men. And remember when thy LORD declared 
 that he would surely send against the Jews until the day of 
 resurrection, some nation who should afflict them with a 
 grievous oppression : for thy LORD is swift in punishing, and 
 he is also ready to forgive, and merciful : and we dispersed 
 them among the nations in the earth. Some of them are up- 
 right persons, and some of them are otherwise. And we 
 proved them with prosperity and with adversity, that they 
 night return from their disobedience ; and a succession of 
 their posterity hath succeeded after them, who have inherited 
 the book of the law, who receive the temporal goods of thi 
 world, and say, It will surely be forgiven us : and if a tern 
 11
 
 1(12 AJL KORAN. 
 
 poral advantage like the former be offered them, they accept 
 ; t oho. Is it not the covenant of the book of the law estab- 
 lished with them, that they should not speak of GOD aught 
 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 ?) and for those who hold fast the 
 book of the law, and are constant at prayer : for we will by 
 no means suffer the reward of the righteous to perish. And 
 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 we said, Receive the law which we have 
 brought you with reverence ; and remember that which is 
 contained therein, that ye may take heed. And when thy 
 LORD drew forth their posterity from the loins of the sons of 
 Adam, and took them to witness against themselves, saying, 
 Am not I your LORD F 1 They answered, Yea : we do bear 
 witness. This was done lest ye should say, at the day of 
 resurrection, Verily we were negligent as to this matter, be- 
 cause we were not apprised thereof : or lest ye should say, 
 Verily our fathers were formerly guilty of idolatry, and we 
 are their posterity who have succeeded them ; wilt thou there- 
 fore destroy us for that which vain men have committed? 
 Thus do we explain- our signs, that they may return from 
 their vanities. And relate unto the Jews the history of him 
 unto whom we brought our signs, and the departed from 
 them ; wherefore Satan followed him, and he became one of 
 those who were seduced. 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. Rehearse there- 
 fore this history unto them, that they may consider. Evil is 
 the similitude of those people who accuse our signs of false- 
 hood, and injure their own souls. Whomsoever GOD shall 
 direct, he will be rightly directed ; and whomsoever he shall 
 lead astray, they shall perish. 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,
 
 AL KORAN. 163 
 
 These are like the brute beasts ; yea they go mare astray 
 these are the negligent. GOD hath most excellent names 
 therefore call on him by the same ; and withdraw from those 
 who use his name perversely : they shall be rewarded for 
 that which they shall have wrought And of those whom we 
 have created there are a people who direct others with truth, 
 and act justly according thereto. But those who devise lies 
 against our signs, we will suffer them to fall gradually into 
 ruin, by a method which they knew not : and I will grant 
 them to enjoy a long and prosperous life ; for my stratagem 
 is effectual. Do they not consider that there is no devil in 
 their companion ? He is no other than a public preacher. 
 Or do they not contemplate the kingdom of heaven and earth, 
 and the things which GOD hath created ; and consider that 
 perad venture it may be that their end draweth nigh ? And 
 in what new declaration will they believe, after this? He 
 whom GOD shall cause to err, shall have no director ; and he 
 shall leave them in their impiety, wandering in confusion. 
 They will ask thee concerning the last hour ; at what time its 
 coming is fixed ? Answer, Verily the knowledge thereof ia 
 with my LORD ; 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 
 acquitted therewith. Answer, Verily the knowledge there- 
 of is with GOD alone : but the greater part of men know it 
 not. Say, I am able neither to procure advantage unto my- 
 seK, aor to avert mischiefs/Tom me, but as GOD pleaseth. If 
 f 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. It is he who hath created you 
 from one person, and out of him produced his wife, that he 
 might dwell with her : and when he had known her, she 
 carried a light burden for a time, wherefore she walked 
 easily therewith. But when it became more heavy, shj called 
 upon GOD their LORD, saying, If thou give us a child rightly 
 shaped, we will surely be thankful. 1 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! 
 Will they associate with him false gods which create nothing
 
 164 AL KORAN. 
 
 but are themselves created ; and can neither give them assis- 
 tance, nor help themselves ? 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. 
 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. 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 ; for GOD is my protector 
 who sent down the book of the Koran ; and he protectetL 
 the righteous. But they whom ye invoke besides him cannot 
 assist you, neither do they help themselves ; and if ye call 
 on them to direct you, they will not hear. Thou seest them 
 look towards thee, but they see not. Use indulgence, and 
 command that which is just, and withdraw far from the igno- 
 rant. 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. Verily they who fear 
 God, when a temptation from Satan assaileth them, remember 
 the divine commands, and behold, they clearly see the danger 
 of sin and the wiles of the devil. But as for the brethren of 
 thi devils, they shall continue them in error; and afterwards 
 they shall not preserve themselves therefrom. And when 
 thou bringest not a verse of the Koran unto them, they say, 
 Hast thou not put it together ? Answer, I follow that only 
 which is revealed unto me from my LORD. This book con- 
 taineth evident proofs from your LORD, and is a direction 
 and mercy unto people who believe. And when the Koran 
 is read, attend thereto, and keep silence ; that ye may obtain 
 mercy. 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. Moreover the 
 angels who are with my LORD do not proudly disdain his 
 service, but they celebrate his praise and worship him.
 
 AL KORAN. 165 
 
 CHAPTEB VUL 
 
 THE SPOILS J REVEALED AT MEDINA. 
 Ilf THE JTAMK OF THB MOST MBRCIJCL GOD. 
 
 THEY will ask thee concerning the spoils : Answer, The 
 division of the spoils behngeth unto GOD and the apostle. 
 Therefore fear GOD, and compose the matter amicably among 
 you : and obey GOD and his apostle, if ye are true believers. 
 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 ; who 
 observe the stated times of prayer, and give alms out of that 
 which we have bestowed on them. These are really be- 
 lievers : they shall have superior degrees of felicity with their 
 LORD, and forgiveness, and an honorable provision. As thy 
 LORD brought thee forth from thy house, with truth ; and 
 part of the believers were averse to thy directions : they dis- 
 puted 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. 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 purposed to make known the truth in his 
 words, and to cut off the uttermost part of the unbelievers ; 
 that he might verify the truth, and destroy falsehood, although 
 the wicked were averse thereto. When ye asked assistance 
 of your LORD, and he answered you, Verily I will assist you 
 with a thousand angels, following one another in order. And 
 this GOD designed only as good tidings for you, and that yo'.-r 
 hearts might thereby rest secure : for victory is from GOD 
 alone; and GOD is mighty and wise. When a sleep fell on 
 you as a security from him, and he sent down upon you 
 water from heaven, that he might thereby purify you, and 
 take from you the abomination of Satan, and that he might 
 confirm your hearts, and establish your feet thereby. 1 Also 
 when thy LORD spake unto the angels, saying, Verily I am 
 with you ; wherefore confirm those who believe. I will cast 
 A dr ;ad into the hearts of the unbelievers. Therefore strike
 
 168 AL KORAN. 
 
 off their heads, and strike off all the ends of their 
 This shall they suffer, because they have resisted GOD and 
 his apostle : and whosoever shall oppose GOD and his apostle, 
 verily GOD will be severe in punishing him. This shall be 
 your punishment ; taste it therefore : and the infidels shall 
 also suffer the torment of hell fire. O true believers, when 
 ye meet the unbelievers marching in great numbers agaimt 
 you, turn not your backs unto them : 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, shall draw on 
 himself the indignation of GOD, and his abode shall be in 
 hell ; an ill journey shall it be thither ! And ye slew not 
 those who were slain at Bedr yourselves, but GOD slew them. 
 Neither didst thou, Mohammed 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. This was done that 
 GOD might also weaken the crafty devices of the unbelievers. 
 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 assistance ; and your forces 
 shall not be of advantage unto you at all, although they be 
 numerous ; for GOD is with the faithful. O true believers, 
 obey GOD and his apostle, and turn not back from him, since 
 ye hear the admonitions of the Koran. And be not as those 
 who say, We hear, when they do not hear. Verily the worst 
 tort of beasts in the sight of GOD are the deaf and the dumb, 
 who understand not If GOD had known any good in them, 
 ha 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. O true believ- 
 ers, 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 
 assembled. Beware of sedition ; it will not affect those who 
 are ungodly among you particularly, but all of you in general; 
 and know that GOD is severe in punishing. And remember 
 when ye were few, and reputed weak in the land ; ye feared 
 lest men should snatch you away : but God provided you 
 a place of refuge, and he strengthened you with his assis- 
 tance, and bestowed on you good things, that ye might give
 
 A.L KORAN. 167 
 
 thanks. O true believers, deceive not GOD and his apostle 
 neither violate your faith against your own knowledge. And 
 know that your wealth and your children are a temptation 
 unto you ; and that with GOD is a great reward. O true be- 
 lievers, if ye fear GOD, he will grant you a distinction, and 
 will expiate your sins from you, and will forgive you ; for 
 GOD is endued with great liberality. And call to mind when 
 the unbelievers plotted against thee, that they might either 
 detain thee in bonds, or put to death, or expel thee the city ; and 
 they plotted against thee : but GOD laid a plot against them ; 
 and GOD is the best layer of plots. 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. And when they 
 Baid, GOD, if this be the truth from thee, rain down stones 
 upon us from heaven, or inflict on us some other grievous 
 punishment. But GOD was not disposed to punish them, 
 while thou wast with them : nor was GOD disposed to punish 
 them when they asked pardon. 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. And their prayer at the house of God is no 
 other than whistling and clapping of the hands. Taste there- 
 fore the punishment, for that ye have been unbelievers. They 
 who believe not expend their 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 ; and the unbelievers shall be gathered to- 
 gether into hell ; 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. 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 prophett 
 s already past, and the like shall be inflicted on them. There- 
 fore fight against them until there be no opposition in favor 
 9f idolatry, and the religion be wholly GOD'S. If they de- 
 ist, verily GOD seeth that which they do ; but if they turn 
 back, know that GOD is your patron ; he it the best patron,
 
 168 AL KORAN. 
 
 nd the beat helper. And know that whenever ye gain any 
 gpoils, a 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 we have 
 sent down unto our servant on the day of distinction, on the 
 day whereon the two armies met: and GOD is almighty. 
 When ye were encamped on Ihe hithermost side of the valley, 
 and they were encamped on the farther side, and the caravan 
 was below you ; and if ye had mutually appointed to come to 
 a battle ye would certainly have declined the appointment ; 
 but ye were brought to an engagement without any previout 
 appointment, that GOD 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 ; GOD both heareth and 
 knoweth. 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 disheart- 
 ened, and would have disputed concerning the matter : but 
 GOD preserved you from this; for he knoweth the inner- 
 most parts of the breasts of men. And when he caused them 
 to appear unto you when ye met, to be few in your eyes ; and 
 diminished your numbers in their eyes ; that GOD might ac- 
 complish the thing which was decreed to be done ; and unto 
 GOD shall all things return. O true believers, when ye meet 
 a party of the infidels, stand firm, and remember GOD fre- 
 quently, that ye may prosper : and obey GOD and his apostle, 
 and be not refractory, lest ye be discouraged, and your suc- 
 cess depart from you ; but persevere with patience, for GOD 
 it with those who persevere. 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. And remember 
 when Satan prepared their works for them, and said, No man 
 shall prevail against you to-day ; and I will surely be near to 
 assist you. But when the two armies appeared in sight of 
 each other, he turned back on his heels, and said, Verily I am 
 clear of you : I certainly see that which ye see not ; I fear 
 GOD, for GOD is severe in punishing. When the hypo- 
 crites, and those in whose hearts there was an infirmity, said, 
 Their religion hath deceived these men : but whosoever con- 
 Ideth in GOD cannot be deceived ; for GOD is mighty and
 
 AL KORAN. 169 
 
 wise. And if thou didst behold when the angels caused th 
 unbelievers to die : they strike their faces and their backs, 
 and lay unto them, Taste ye the pain of burning : this shaft 
 ye suffer for that which your hands have sent before you ; 
 and because GOD is not unjust to wards -his servants. These 
 have acted according to the wont of the people of Pharaoh, 
 and of those before them, who disbelieved in the signs of 
 GOD : therefore ' GOD took them away in their iniquity ; 
 for GOD is mighty and severe in punishing. This hath 
 come to pass because GOD changeth not his grace, where- 
 with he hath favored any people, until they change that 
 which is in their souls ; and for that GOD both heareth and 
 seeth. According to the wont of the people of Pharaoh, 
 and of those before them, who charged the signs of their 
 LORD with imposture, have they acted: wherefore we de- 
 stroyed them in their sins, and we drowned the people of 
 Pharaoh ; for they were all unjust persons. Verily the worst 
 cattle in the sight of GOD are those who are obstinate infi- 
 dels, and will not believe. As to those who enter into a 
 league with thee, and afterwards violate their league at every 
 convenient opportunity, and fear not God ; if thou take them 
 in war, disperse, by making them an example, those who shatt 
 come after them, that they may be warned ; or if thou appre- 
 hend treachery from any people, throw back their league unto 
 them with like treatment ; for GOD loveth not the treacherous. 
 And think not that the unbelievers have escaped God's ven- 
 geance, for they shall not weaken the power of God. There- 
 fore 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. 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. But if they seek to deceive thee, verily GOD will 
 be thy support. It is he who hath strengthened thee with his 
 help, and with that of the faithful ; and hath united their 
 hearts. If thou hadst expended whatever riches are in the 
 earth, thou couldst not have united their hearts, but GOD 
 united them ; for he is mighty and wise. prophet, GOD ia 
 thy support, and such of the true believers who foUoweth
 
 170 AL KORAN. 
 
 thee. prophet stir up the faithful to war : if twenty of 
 you persevere with constancy, they shall overcome two hun- 
 dred, and if there be one hundred of you, they shall overcom* 
 a thousand of those who believe not ; because they are a 
 people which do not understand. 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 over- 
 come two thousand, by the permission of GOD ; for GOD is 
 with those who persevere. It hath not been granted unto any 
 prophet, that he should possess captives, until he hath made 
 a great slaughter of the infidels in the earth. Ye seek the 
 accidental goods of this world, but GOD regardeth the life to 
 come ; and GOD is mighty and wise. Unless a revelation 
 had been previously delivered from GOD, verily a severe 
 punishment had been inflicted on you, for the ransom which 
 ye took from the captives at Bedr. Eat therefore of what ye 
 have acquired, that which is lawful and good ; for GOD is 
 gracious and merciful. O prophet, say unto the captives who 
 are in your hands, If GOD shall know any good to be in your 
 hearts, he will give you better than what hath been taken 
 from you ; and he will forgive you, for GOD is gracious and 
 merciful. 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. Moreover, they who 
 have believed, and have fled their country, and employed 
 their substance and their persons in fighting for the religion 
 of GOD, and they who have given the prophet a refuge among 
 them, and have assisted him, these shall be deemed the one 
 nearest of kin to the other. But they who have believed, 
 but have not fled their country, shall have no right of kindred 
 at all with you, until they also fly. Yet if they ask assistance 
 of you on account of religion, it belongeth unto you to give 
 them assistance ; except against a people between whom and 
 yourselves there shall be a league subsisting : and GOD seeth 
 that which ye do. 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. But as for 
 them who have believed, and left their country, and have 
 fought for GOD'S true religion, and who have allowed tht 
 prophet a retreat among them, and have assisted him, these 
 we really believers ; they shall receive mercy, and an hon
 
 AL KORAN. 171 
 
 orable provision. And they who have believed since, and 
 have fled their country, and have fought with you, these also 
 are of you. And those who are related by consanguinity 
 thall be deemed the nearest of kin to each other preferably to 
 strangers according to the book of GOD ; GOD knoweth all 
 things. 
 
 CHAPTER IX. 
 
 IVTITLED, THE DECLARATION OF IMMUNITY; KEVEALED 
 AT MEDINA. 
 
 A DECLARATION of immunity from GOD and his apostle, 
 unto the idolaters, with whom ye have entered into league. 
 Go to and fro in the earth securely four months ; and know 
 that ye shall not weaken GOD, and that GOD will disgrace 
 the unbelievers. And a declaration 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. Where- 
 fore 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. Except, 
 such of the idolaters with whom ye shall have entered into a 
 league, and who afterwards shall not fail you in any instance, 
 nor assist any other against you. Wherefore perform the 
 covenant which ye shall have made with them, until their time 
 $haU be elapsed ; for GOD loveth those who fear him. 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 convenient place. But if they shall repent, 
 and observe the appointed times of prayer, and pay the legal 
 alms, dismiss them freely : for GOD is gracious and mercif uL 
 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. Thia 
 thaU thou do, because they are people which know not the 
 excellency of the religion thou preachest. 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
 
 178 AL KORAN. 
 
 towards you, do ye alto behave with fidelity towards them f 
 for GOD loveth those who fear him. How can they fa 
 admitted into a league with you, since, if they prevail against 
 you, they will not regard in you either consanguinity or faith ? 
 They will please you with their mouths, but their hearts will 
 be averse from you ; for the greater part of them are wicked 
 doers. They sell the signs of GOD for a small price, and 
 obstruct his way ; it is certainly evil which they do. They 
 regard not in a believer either consanguinity or faith ; and 
 these are the transgressors. Yet if they repent, and observe 
 the appointed times of prayer, and give alms, they shall be 
 deemed your brethren in religion. We distinctly propound 
 our signs unto people who understand. But if 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. 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 as- 
 saulted you the first time ? Will ye fear them ? But it is 
 more just that ye should fear GOD, if ye are true believers. 
 Attack them therefore ; GOD shall punish them by your hand:?, 
 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, and will take away the indignation of their hearts : 
 for GOD will be turned unto whom he pleaseth ; and GOD 
 w knowing and wise. 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 Gou, 
 and his apostle, and the faithful for their friends ? GOD is 
 well acquainted with that which ye do. It is not fitting that 
 the idolaters should visit the temples of GOD, being witnesses 
 against their own souls of their infidelity. The works of these 
 men are vain: and they shall remain in hell fire forever. 
 But he only shall visit the temples of GOD, who believeth in 
 GOD and the last day, and is constant at prayer, and payeth 
 he legal alms, and feareth GOD alone. These perhaps may 
 become of the number of those who are rightly directed. Do 
 ye reckon the giving drink to the pilgrims, and the visiting 
 of the holy temple, to be actions as meritorious as those per- 
 formed by him who believeth in GOD and the last day, and 
 Bghteth for the religion of GOD ? They shall not be held 
 equal with GOD : for GOD directeth not the unrighteous
 
 AL KORAN. 173 
 
 people. 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. 
 Their LORD sendeth them good tidings of mercy from him, 
 and good will, and of gardens wherein they shall enjoy lasting 
 pleasure : they shall continue therein forever ; for with GOD 
 is a great reward. O true believers, take not your fathers or 
 your brethren for friends, if they love infidelity above faith ; 
 and whosoever among you shall take them for his friends, 
 they will be unjust doers. Say, if your fathers, and your 
 sons, and your brethren, and your wives, and your relations, 
 and your substance which ye have acquired, and your mer- 
 chandise which ye apprehend may not be sold off, and you? 
 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. Now hath GOD assisted you in 
 many engagements, and particularly at the battle of Honein, 
 when ye pleased yourselves in your multitude, but it was no 
 manner of advantage unto you, and the earth became too 
 strait for you, notwithstanding it was spacious ; then did ye 
 retreat, and turn your backs. Afterwards GOD sent down 
 his security upon his apostle and upon the faithful, and .sent 
 down troops of angeh, which ye saw not ; and he punished 
 those who disbelieved ; and this was the reward of the unbe- 
 lievers. Nevertheless GOD will hereafter be turned unto 
 whom he pleaseth ; for GOD is gracious and merciful. 
 true believers, verily the idolaters are unclean ; let them not 
 therefore come near unto the holy temple after this year. 
 And if ye fear want, by the cutting off trade and communica- 
 tion with them, GOD will enrich you of his abundance, if be 
 pleaseth ; for GOD is knowing and wise. Fight against 
 them who believe not in GOD, nor the last day, and forbid not 
 that which GOD and his apostle have forbidden, and profess 
 not the true religion, of those unto whom the scriptures have 
 been delivered, until they pay tribute by right of subjection, 
 and they be reduced low. The Jews say, Ezra is the son of 
 GOD : and the Christians say, Christ is the Son of GoD. 1 
 This is their saying in their mouths ; they imitate the saying 
 of those who were unbelievers in former times. May GOD 
 wist them. How are they infatuated! They take their
 
 174 AL KORAN. 
 
 priests and their monks for their lords, besides Goi>, and 
 Christ the son of Mary; although they are commanded to 
 worship one GOD only : there is no GOD but he ; far be that 
 from him which they associate with him ! They seek to ex- 
 tinguish the light of GOD with their mouths ; but GOD willetb 
 norther than to perfect his light, although the infidels be 
 averse thereto. It is he who hath sent his apostle with the 
 direction, and true religion : that he may cause it to appeal 
 superior to every other religion ; although the idolaters be 
 averse thereto. O true believers, verily many of the priest 
 and monks devour the substance of men in vanity, and ob 
 struct the way of GOD. But unto those who treasure up 
 gold and silver, and employ it not for the advancement of 
 GOD'S true religion, denounce a grievous punishment. On 
 the day of judgment their treasures shall be intensely heated 
 in the fire of hell, and their foreheads, and their sides, and 
 their backs shall be stigmatized therewith ; and their tormen- 
 tors shall say, This is what ye have treasured up for your 
 souls ; taste therefore that which ye have treasured up. More- 
 over, 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. Verily the transferring of u 
 tacred month to another month, is an additional infidelity. 
 The unbelievers 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 unbeliev - 
 ing people. O true believers, what ailed you, that when it 
 was said unto you, Go forth to fight for the religion of GOD, 
 ye inclined heavily towards the earth ? 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. 
 Unless ye go forth when ye are summoned to war, God will 
 punish you with a grievous punishment ; and he will place 
 tnother people in your stead, and ye shall not hurt him at 
 all ; for GOD is almighty. If ye assist not the prophet, verily
 
 A.L KORAN. 175 
 
 GOD witt assist him, as he assisted him formerly, when the 
 unbelieveis drove him out of Mecca, the second of two 
 when they were both in the cave : when he said unto his com- 
 panion, 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. Go forth to 
 battle, both light and heavy, and employ your substance and 
 your persons for the advancement of GOD'S religion. This 
 will be better for you, if ye know it. 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 destroy their own souls ; 
 for GOD knoweth that they are liars. GOD forgive thee ! 
 why didst thou give them 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 ? 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. Verily they only will 
 ask leave of thee to stay behind, who believe not in GOD and 
 the last day, and whose hearts doubt concerning the faith : 
 wherefore they are tossed to and fro in their doubting. If 
 they had been willing to go forth with thee, they had certainly 
 prepared for that purpose a provision of arms and necessaries^ 
 but GOD was averse to their going forth ; wherefore he ren- 
 dered them slothful, and it was said unto them, Sit ye still 
 with those who sit still. 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. 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. 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 encompass the unbelievers. 
 If good happen unto thee, it grieveth them : but if a mis-
 
 176 AL KORAN. 
 
 fortune befall thee, they say, We ordered our business before 
 and they turn their backs, and rejoice at thy mishap. Say, 
 Nothing shall befall us, but what GOD hath decreed for ua , 
 he is our patron ; and on GOD let the faithful trust. Say, 
 Do ye expect any other should befall us, than one of the two 
 most excellent things ; either victory or martyrdom ? But we 
 expect concerning you, that GOD inflict a punishment on you, 
 either from himself, or by our hands. Wait, therefore, to see 
 what mil be the end of both ; for we will wait for you. Say, 
 Expend your money in pious uses, either voluntarily, or by 
 constraint, it shall not be accepted of you ; because ye are 
 wicked people. And nothing 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 9 ! 
 tervice, otherwise than unwillingly. Let not therefore their 
 riches, or their children cause thee to marvel. Verily GOD 
 intendeth only to punish them by these things in this world ; 
 and that their souls may depart while they are unbelievers. 
 They swear by GOD that they are of you ; yet they are not 
 of you, but are people who stand in fear. If they find a place 
 of refuge, or caves, or a retreating hole, they surely turn tow- 
 ards the same, and in a headstrong manner, haste thereto. 
 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. But if they had been 
 pleased with that which GOD and his apostle had given them, 
 and had said, GOD is our support ; GOD will give unto us 
 of his abundance, and his prophet also ; verily unto GOD do 
 we make our supplications : it would have been more decent. 
 Alms are to be distributed only unto the poor, and the needy, 
 and those who are employed in collecting and distributing the 
 same, and unto those whose hearts are 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. 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, and is a mercy unto such of you who believe. 
 Bat they who injure the apostle of GOD, shall suffer a pain-
 
 AL KORAN. 177 
 
 ful punishment. 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. Do they not 
 know that he who opposeth GOD and his apostle, shall with- 
 out doubt be punished with the fire of hell ; and shall remain 
 therein forever ? This will be great ignominy. The hyp- 
 ocrites are apprehensive lest a Sura should be revealed 
 concerning them, to declare unto them that which is in their 
 hearts. Say unto them, Scoff ye ; but GOD will surely bring 
 to light that which ye fear should be discovered. And if thou 
 ask them the reason of this scoffing, 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 ? offer 
 not an excuse : now are ye become infidels, after your faith. 
 If we forgive a part of you, we will punish a part, for that 
 they have been wicked doers. Hypocritical men and women 
 are the one of them of the other : they command that which 
 is evil, and forbid that which is just, and shut their hands 
 from giving alms. They have forgotten GOD ; wherefore he 
 hath forgotten them : verily the hypocrites are those who act 
 wickedly. GOD denounceth unto the hypocrites, both men 
 and women, and to the unbelievers, the fire of hell ; they shaii 
 remain therein forever : this will be their sufficient reward; 
 GOD hath cursed them, and they shall endure a lasting tor- 
 ment. As they who have been before you, so are ye. They 
 were superior to you in strength, and had more abundance of 
 wealth and of children ; and they enjoyed their portion in 
 this world,- and ye also enjoy your portion here, as they who 
 have preceded you enjoyed their portion. And ye engage 
 yourselves in vain discourses, like unto those wherein they 
 engaged themselves. The works of these are vain both in 
 this world and in that which is to come ; and these are they 
 who perish. Have they not been acquainted with the history 
 of those who have been before them ? of the people of Noah, 
 and of Ad, and of Thamud, and of the people of Abraham, 
 and of the inhabitants of Madian, and of the cities which were 
 overthrown? Their apostles came unto them with evident 
 demonstrations : and GOD was not disposed to treat them un- 
 justly ; but they dealt unjustly with their own souls. And 
 the faithful men, and the faithful women, are friends one to 
 another : they command that which is just, and they forbid 
 hat which is evil ; and they are constant at prayer, and pay 
 12
 
 178 AL KORAN. 
 
 their appointed alms ; and they obey GOD and his apostle 
 unto these will GOD be merciful; for he is mighty and wise. 
 GOD promiseth unto the true believers, both men and women, 
 gardens through which rivers flow, wherein they shall remain 
 forever ; and delicious dwellings in the gardens of perpetual 
 abode : but good-will from GOD shall be their most excellent 
 reward. This will be great felicity. prophet, wage war 
 against the unbelievers and the hypocrites, and be severe 
 unto them : for their dwelling shall be hell ; an unhappy 
 journey shall it be thither! They swear by GOD that they 
 said 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 bis apostle had enriched 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 protector. There are some of them who made 
 a covenant with GOD, saying, Verily if he give us of hia 
 abundance, we will give alms, and become righteous people. 
 Yet when they had given unto him of his abundance, they 
 became covetous thereof, and turned back, and retired afar 
 off. 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 prom- 
 ised him, and for that they prevaricated. Do they not know 
 that GOD knoweth whatever they conceal, and their private 
 discourses ; and that GOD is the knower of secrets ? They 
 who traduce such of the 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 
 therefore scoff at them: GOD shall scoff at them, and 
 they shall suffer a grievous punishment. 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 that they believe not in' GOD, and his apostle ; 
 and GOD directeth not the ungodly people. They who were 
 left at home in the expedition of Tabuc, were glad of their 
 staying behind the apostle of GOD, and were unwilling to 
 employ their substance and their persons for the advancement
 
 AL KORAN. 179 
 
 of GOD'S true religion ; and they said, Go not forth in the heat 
 Say, the fire of hell will be hotter ; if they understood this 
 Wherefore let them laugh little, and weep much, as a reward 
 for that which they have done. If GOD bring thee back unto 
 some of them, and they ask thee leave to go forth to war with 
 thee, say, Ye shall not go forth with me for the future, neither 
 ehall ye fight an enemy with me ; ye were pleased with sitting 
 at home the first time ; sit ye at home therefore with those 
 who stay behind. 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 wicked- 
 ness. Let not their riches or their children cause thee to 
 marvel : for GOD intendeth only to punish them therewith in 
 this world, and that their souls may depart, while they are 
 infidels. When a Sura is sent down, wherein it is said, Be- 
 lieve in GOD, and go forth to war with his apostle ; those who 
 are in plentiful circumstances among them ask leave of thee 
 to stay behind, and say, Suffer us to be of the number of those 
 who sit at home. They are well pleased to be with those who 
 stay behind, and their hearts are sealed up ; wherefore they 
 do not understand. But the apostle, and those who have be- 
 lieved with him, expose their fortunes and their lives for 
 God s service ; they shall enjoy the good things of either life, 
 and they shall be happy. GOD hath prepared for them 
 gardens through which rivers flow ; they shall remain therein 
 forever. This will be great felicity. And certain Arabs of 
 ',he desert came to excuse 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. 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 : 
 nor on those, unto whom, when they came unto thee, request- 
 ing 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. But 
 there' is reason to blame those who ask leave of thee to sit at 
 home, when they are rich. They are pleased to be with those
 
 180 AL KORA3T. 
 
 who stay behind, and GOD hath sealed up their hearts 
 wherefore they do not understand. They will excuse them- 
 selves unto you, when ye are returned unto them. Say, Ex- 
 cuse not yourselves ; we will by no means believe you : GOD 
 hath acquainted us with your behavior; and GOD will ob- 
 serve his actions, and his apostle also : and hereafter shall ye 
 be brought before him who knoweth that which is hidden, 
 and that which is manifest ; and he will declare unto you that 
 which ye have done. They will swear unto you by 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 be hell, a reward for that which they 
 have deserved. 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 peo- 
 ple who prevaricate. 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. Of the Arabs of the desert there is who reckoneth 
 that which he expendeth for the service of God, to be as 
 tribute, and waiteth that some change of fortune may befall 
 you. A change for evil shall happen unto them ; for GOD 
 both heareth and knoweth. And of the Arabs of the desert 
 there is who belie veth 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 aposile. Is it not unto them the means of a near ap- 
 proach ? GOD shall lead them into his mercy ; for GOD is 
 gracious and merciful. As for the leaders and the first of 
 the Mohajerin, 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 forever. 
 This shall be great felicity. And of the Arabs of the desert 
 who dwell round about you, there are hypocritical persons : 
 and of the inhabitants of Medina there are some who are 
 obstinate in hypocrisy. Thou knowest them not, prophet, 
 but we know them : we will surely punish them twice : after- 
 wards shall they be sent to a grievous torment And others 
 have acknowledged their crimes. They have mixed a good 
 action with another which is bad : peradventure GOD will
 
 AL KORAN. Iftl 
 
 be turned unto them; for GOD is gracious and merciful 
 Take alms of their substance, that thou mayest cleanse them, 
 and purify them thereby ; and pray for them : for thy prayeri 
 shall be a security of mind unto them ; and GOD both heareth 
 and knoweth. Do they not know that GOD accepteth repen- 
 tance from his servants, and accepteth alms ; and that GOD 
 is easy to be reconciled, and merciful ? Say unto them, "Work 
 as ye will ; but GOD will behold your work, and his apostle 
 also, and the true believers : and ye shall be brought before 
 him who knoweth that which is kept secret, and that which is 
 made public : and he will declare unto you whatever ye have 
 done. And there are others who wait with suspense the de- 
 cree of GOD : whether he will punish them, or whether he 
 will be turned unto them : but GOD is knowing and wise, 
 There are some who have built a temple to hurt -the faithful, 
 and to propagate infidelity, 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, 
 saying, Verily we intended no other than to do for the best : 
 but GOD is witness that they do certainly lie. Stand not up 
 to pray therein forever. 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 are men who love to be 
 purified ; for GOD loveth the clean. 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. 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. Verily GOD hath purchased of the true believers their 
 souls, and their substance, promising them the enjoyment of 
 paradise ; on condition that they fight for the cause of GOD 
 whether they slay or be slain, the promise for the same is as- 
 suredly due by the law, and the gospel, and the Koran. And 
 who performeth his contract more faithfully than GOD ? Re- 
 jo\ce therefore in the contract which ye have made. This 
 shall be great happiness. The penitent, and those who serve 
 God, and praise him, and who fast, and bow down, and wor- 
 ship ; and who command that which is juat, and forbid that 
 which is evil, and keep the ordinances of GOD, shall likewise
 
 182 AL KORAN. 
 
 W rewarded with paradise : wherefore bear good tidings unto 
 he faithful. It is not allowed unto the prophet, nor those 
 rho are true believers, that they pray for idolaters, although 
 they be of kin, after it is become known unto them, that they 
 we inhabitants of hell. Neither did Abraham ask forgive- 
 ness 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 him 
 self clear of him. Verily Abraham was pitiful and compas- 
 sionate. Nor is GOD disposed to lead people into error, after 
 lhat he hath directed them, until that which they ought to 
 avoid is become known unto them ; for GOD knoweth all 
 things. Verily unto GOD belongeth the kingdom of heaven 
 and of earth ; he giveth life, and he causeth to die ; and ye 
 have no patron or helper besides GOD. GOD is reconciled 
 unto the prophet, and unto the Mohajerin 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 was compassionate and merciful towards them. And he 
 it also reconciled unto the three who were left behind, so that 
 the earth became too straight for them, notwithstanding its 
 spaciousness, and their souls became straightened within them, 
 and they considered that there was no refuge from GOD, 
 otherwise than by having recourse unto him. Then was he 
 turned unto them, that they might repent ; for GOD is easy 
 to be reconciled and merciful. O true believers, fear GOD 
 and be with the sincere. There was no reason why the in- 
 habitants of Medina, and the Arabs of the desert who dwell 
 around them, should stay behind the apostle of GOD, or should 
 prefer themselves before him. This is unreasonable: be- 
 cause they are not distressed either by thirst, or labor, or 
 hunger, for the defence of GOD'S true religion ; neither do 
 they stir a step, which may irritate the unbelievers ; neither 
 do they receive from the enemy any damage, but a good work 
 is written down unto them for the same ; for GOD suffereth 
 not the reward of the righteous to perish. And they contrib- 
 ute not any sum either small or great, nor do they pass a 
 valley ; but it is written down unto them that GOD may re- 
 gard them with a recompense exceeding that which they have 
 wrought. The believers are not obliged to go forth to war 
 altogether : if a part of every band of them go not forth, it
 
 AL KORAN. 188 
 
 it that they may diligently instruct themselves in their relig- 
 ion ; and may admonish their people, when they return unto 
 them, that they may take heed to themselves. true be- 
 lievers, wage war against such of the infidels as are near 
 you ; and let them find severity in you : and know that GOD 
 is with those who fear him. Whenevej a Sura is sent down, 
 there are some of them who say, Which of you hath this 
 caused to increase in faith ? It will increase the faith of 
 those who believe, and they shall rejoice : but unto those in 
 whose hearts there is an infirmity, it will add further doubt 
 unto their present doubt ; and they shall die in their infidelity. 
 Do they not see that they are tried every year once or twice ? 
 yet they repent not, neither are they warned. And when- 
 ever a Sura is sent down, they look at one another, saytng, 
 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 understand. Now hath an apostle come 
 unto you of our own nation, an excellent person : it is griev- 
 ous unto him that ye commit wickedness ; he is careful over 
 you, and compassionate and merciful- towards the believers. 
 If they turn back, say, GOD is my support : there is no GOD 
 but he. On him do I trust ; and he is the LORD of the mag- 
 nificent throne. 
 
 CHAPTER X. . 
 INTITLED, JONAS; REVEALED AT MECCA. 
 
 IK THB NAME Or THB MOST MERCIFUL GOD. 
 
 AL. R. These are the signs of the wise book. la It a 
 strange thing unto the men of Mecca, that we have revealed 
 om 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. Verily your LORD is GOD, who 
 hath created the heavens and the earth in six days ; and .hen 
 ascended his throne, to take on himself the government tf aU 
 things. There is no intercessor, but by his permission. This 
 Is GOD, your LORD ; therefore serve him. Will ye not con- 
 sider ? Unto him shall ye all return according to the certain
 
 184 AX KORAN. 
 
 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. 
 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 computa- 
 tion of time. GOD hath not created this, but with truth. He 
 explaineth his signs unto people who understand. Moreover 
 in the vicissitudes of night and day, and whatever GOD hath 
 created in heaven and earth, are surely signs unto men who 
 fear him. Verily 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 ; their dwelling 
 shall be hell fire, for that which they have deserved. 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. Their prayer therein 
 shall be Praise be unto thee GOD ! and their salutation there- 
 in shall be Peace I and the end of their prayer shall be, Praise 
 be unto GOD, the LORD of all creatures ! If GOD should 
 cause evil to hasten unto men, according to their desire of 
 hastening good, verily their end had been decreed. Where- 
 fore we suffer those who hope not to meet us at the resurrec- 
 tion, to wander amazedly in their error. 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 con- 
 tinueth 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 pre- 
 pared for them. We have formerly destroyed the genera- 
 tions who were before you, men of Mecca, when they had 
 acted unjustly, and our apostles had come unto them with 
 evident miracles and they would not believe. Thus do we 
 reward the wicked people. Afterwards did we cause you to 
 succeed them in the earth ; that we might see how ye would 
 net When our evident signs are recited unto them, they who 
 hope not to meet us at the resurrection, say, Bring a different 
 Koran from this ; or make some change therein. Answer. 
 It is not Jit for me, that I should change it at my pleasure 
 I follow that only which is revealed unto me. Verily I fear
 
 AL KORAN. 185 
 
 If I should be disobedient unto my LORD, the punishment of 
 the great day. Say, If GOD had so pleased, I had not read 
 it unto you, neither had I taught you the same. I have 
 already dwelt among you to the age of forty years, before 1 
 received it. Do ye not therefore understand ? And who is 
 more unjust than he who deviseth a lie against GOD. or ac- 
 cuseth his signs of falsehood ? Surely the wicked shall not 
 prosper. They worship besides GOD, that which can neither 
 hurt them or profit them, and they say, These are our inter- 
 cessors with GOD. Answer, Will ye tell GOD that which he 
 knoweth not, neither in heaven nor in earth ? Praise be 
 unto him ! and far be that from him, which they associate 
 with him ! Men were professors of one religion only, but 
 they dissented therefrom ; and if a decree had not previously 
 issued from thy LOKD, deferring their punishment, verily the 
 natter had been decided between them, concerning which they 
 disagreed. 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. And 
 when we caused the men of Mecca to taste mercy, after an 
 affliction which had befallen them, behold, they devised a 
 stratagem against our signs. Say unto them, GOD is more 
 swift in executing a stratagem, than ye. Verily our messengers 
 write down that which ye deceitfully devise. 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 fa- 
 vorable wind, and they rejoice therein. And when a tem- 
 pestuous 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, Verily if thou deliver us from 
 this peril, we will be of those who give thanks. But when 
 he hath delivered them, behold, they behave themselves in- 
 solently in the earth, without justice. O men, verily the 
 violence which ye commit against your own souls, is for the 
 enjoyment of this present life only ; afterwards unto us shall 
 ye return, and we will declare unto you that which ye have 
 done. Verily the likeness of this present life is no other than 
 as water, which we send down from heaven, and wherewith 
 the productions of the earth are mixed, of which men eat, 
 nd cattle also, until the earth receive its vesture, and be
 
 186 AL KORAN. 
 
 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 con- 
 sider. GOD inviteth unto the dwelling of peace, and directelh 
 whom he pleaseth into the right way. They who do right 
 shall receive a most excellent reward, and a superabundant 
 addition ; neither blackness nor shame shall cover their faces. 
 These shall be the inhabitants of paradise ; they shall con- 
 tinue therein forever. But they who commit evil shall re- 
 ceive 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 profound 
 darkness of the night. These shall be the inhabitants of 
 hett fire : they shall remain therein forever. 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 cojn- 
 panions : and we will separate them from one another ; and 
 their companions will say unto them, Ye do not worship us ; and 
 GOD is a sufficient witness between us and you ; neither did 
 we mind your worshipping of us. 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. Say, Who provideth you food from heaven 
 and earth ? or who hath the absolute power over the hearing 
 and the sight ? and who bringeth forth the living from the 
 dead, and bringeth ibrth the dead from the living ? and who 
 governeth all things ? They will surely answer, GOD. Say, 
 Will ye not therefore fear him ? This is therefore Gou your 
 true LOED : and what remaineth there after truth, except 
 error ? How therefore are ye turned aside from the truth f 
 Thus is the word of thy LORD verified upon them who do 
 wickedly ; that they believe not. Say, Is there any of your 
 companions who produceth a creature, and then causeth it to 
 return unto himself ? Say, GOD produceth a creature, and 
 then causeth it to return unto himself. How therefore are 
 ye turned aside from his worship ? Say, Is there any of 
 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 ,
 
 AL KORAN. 187 
 
 or he who directeth not, unless he be directed ? What 
 aileth you therefore, that ye judge as ye do? 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. This Koran could not have 
 been composed by any except GOD ; but it is a confirmation 
 of that which was revealed before it, and an explanation of 
 the scripture ; there is no doubt thereof ; sent down from the 
 LORD of all creatures. Will they say, Mohammed hath forged 
 it? Answer, Bring therefore a chapter like unto it ; and call 
 whom you may to your assistance, besides GOD, if ye speak 
 truth. 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 im- 
 posture ; but behold, what was the end of the unjust ! 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. If they accuse thee of im- 
 posture, say, I have my work, and ye have your work ; ye 
 shall be clear of that which I do, and I will be clear of that 
 which ye do. There are some of them who hearken unto 
 thee ; but wilt thou make the deaf to hear, although they do 
 not understand? And there are some of them who look at 
 thee ; but wilt thou direct the blind, although they see not? 
 Verily GOD will not deal unjustly with men in any respect : 
 but men deal unjustly with their own souls. On a certain 
 day he will gather them together, as though they had not 
 tarried above an hour of a day : they shall know one another. 
 Then shal". they perish who have denied the meeting of GOD ; 
 and were :iot rightly directed. Whether we cause thee to 
 eee a part >f the punishment wherewith we have threatened 
 then, or whether we cause thee to die before thou see it ; unto 
 us shall they return : then shall GOD be witness of that which 
 they do. 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. The 
 unbelievers say, When will this threatening be made good, if 
 ye speak truth ? Answer, I am able neither to procure ad 
 vantage unto myself, nor to avert mischief from me, but a* 
 GOD pleaseth. Unto every nation is a fixed term decreed 
 when their term therefore is expired, they shall not Uv-
 
 188 AL KOIUN. 
 
 respite for an hour, neither shall their punishment be antici- 
 pated. Say, Tell me, if the punishment of GOD overtak* 
 you by night, or by day, what part thereof will the ungodly 
 wish to be hastened ? When it falleth on you, do ye then 
 Believe it ? Now do ye believe, and wish it far from^ you, 
 when as ye formerly desired it should be hastened ? Then 
 shall it be said unto the wicked, Taste the punishment of 
 eternity; would ye receive other than the reward of that 
 whi ;h ye have wrought ? They will desire to know of thee, 
 whether this be true. Answer, Yea, by my LORD, it is cer- 
 tainly true ; neither shall ye weaken God's power so as to 
 escape it. Verily, if every soul which hath acted wickedly 
 had whatever is on the earth, it would willingly redeem itself 
 therewith at the last day. Yet they will conceal their repent- 
 ance, after they shall have seen the punishment ; and the 
 matter shall be decided betwen them with equity, and they 
 shall not be unjustly treated. 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. 
 He giveth life, and he causeth to die : and unto him shall ye 
 all return. O men, now hath an admonition come unto you 
 from your LORD, and a remedy for the doubts which are in 
 your breasts ; and a direction, and mercy unto the true believ- 
 ers. Say, Through the grace of GOD, and his mercy ; therein 
 therefore let them rejoice ; this will be better than what they 
 heap together of worldly riches. Say, 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 concerning GOD ? 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 tow- 
 ards mankind ; but the greater part of them do not give 
 thanks. Thou shalt be engaged in no business, neither shalt 
 thou be employed in meditating on any passage of the Koran ; 
 nor shall ye do any action, but we will be witnesses over you, 
 when ye are employed therein. Nor is so much as the 
 weight of an ant hidden from thy LORD, in earth or in 
 heaven : neither is there anything lesser than that, or g'reater, 
 but it is written in the perspicuous book. Are not the friends 
 of GOD the persons on whom no fear shall come, and who 
 ihall not be grieved? They whc believe and fear God shal]
 
 AL KORAN. 189 
 
 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. Let not their discourse grieve thee ; for all might 
 belongeth unto GOD : he both heareth and knoweth. Is not 
 whoever dwelleth in heaven and on earth subject unto GOD ? 
 What therefore do they follow, who invoke idols, besides 
 GOD ? They follow nothing but a vain opinion ; and they 
 only utter lies. It is he who hath ordained the night for you, 
 that ye may take your rest therein, and the clear day for 
 labor: verily herein are signs unto people who hearken. 
 They say, GOD hath begotten children ; GOD forbid ! He 
 is self-sufficient. Unto him belongeth whatsoever is in heaven 
 and on earth : ye have no demonstrative proof of this. Do 
 ye speak of GOD that which ye know not ? Say, Verily 
 they who imagine a lie concerning GOD shall not prosper. 
 They may enjoy a provision in this world ; but afterwards 
 unto us shall they return, and we will then cause them to 
 taste a grievous punishment, for that they were unbelievers. 
 Rehearse unto them the history of Noah : when he said unto 
 his people, O my people, if my standing forth among you, 
 and my warning you of the signs of GOD, be grievous unto 
 you ; in GOD do I put my trust. Therefore lay your design 
 against me, and assemble your false gods ; but let not your de- 
 sign be carried on by you in the dark : then come forth against 
 me, and delay not. And if ye turn aside from my admoni- 
 tions, 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. But they accused him of 
 imposture, wherefore we delivered him, and those who wert 
 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. Then did we send, after him, apostles unto theii 
 respective people, and they came unto them with evident dem- 
 onstrations : yet they were not disposed to believe in that 
 which they had before rejected as false. Thus do we seal up 
 the hearts of the transgressors. 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. 
 And when the truth from us had come unto them, they said, 
 Verily this is manifest sorcery. Moses said unto them, Do 
 ye speak this of the truth, after it hath come unto you ? la
 
 190 Ai KORAN. 
 
 this sorcery? but sorcerers shall not prosper. They said, 
 Art thou coine 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. 
 And Pharaoh said, Bring unto me every expert magician. 
 And when the magicians were come, Moses said unto them, 
 Cast down that which ye are about to cast down. And 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 th 
 wicked doers, and GOD will verify the truth of his words, 
 although the wicked be adverse thereto. And there believed 
 not any on Mases, except a generation of his people, for fear 
 of Pharaoh and of his princes, lest he should afflict them. 
 And Pharaoh was lifted up with pride in the earth, and was 
 surely one of the transgressors. And Moses said, O my peo- 
 ple, if ye believe in GOD, put your trust in him, if ye be 
 resigned to his will. They answered, We put our trust in 
 GOD : O LORD, suffer us not, to be afflicted by unjust people ; 
 but deliver us, through thy mercy, from the unbelieving 
 people. 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. l And 
 Moses said, LORD, verily thou hast given unto Pharaoh and 
 his people pompous ornaments, and riches in this present life, 
 LOKD, 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 punish- 
 ment. God said, Your petition is heard ; be ye upright 
 therefore, and follow not the way of those who are ignorant. 
 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. 2 Now dost thou 
 believe ; when thou hast been hitherto rebellious, and one of 
 the wicked doers ? This day will we raise thy body from thi 
 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. 3 And we prepared for the children of 
 Israel an established dwelling in the land of Canaan, and w
 
 AL KORAN. 191 
 
 provided good things for their sustenance ; and they differed 
 not in point of religion, until knowledge had come unto them ; 
 rerily thy LORD will judge between them on the day of res- 
 urrection, concerning that wherein they disagreed. If thou 
 art in a doubt concerning any part of that which we have 
 sent 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 ; 
 neither be thou one of those who charge the signs of GOD 
 with falsehood, lest thou become one of those who perish. 
 Verily those against whom the word of thy LORD is decreed, 
 shall not believe, although there come unto them every kind 
 of miracle, until they see the grievous punishment prepared 
 for them. 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. 1 When they believed, we de- 
 livered them from the punishment of shame in this world, and 
 suffered them to enjoy their lives and possessions for a time. 
 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? No soul can believe, but 
 by the permission of GOD : and he shall pour out his indig- 
 nation on those who will not understand. Say, Consider 
 whatever is in heaven and on earth : but signs are of no avail, 
 neither preachers, unto people who will not believe. Do 
 they therefore expect any other than some terrible judgment, 
 like unto the judgments which have fallen on those who have 
 gone before them ? Say, Wait ye the issue ; and I also will 
 wait with you ; 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. Say, men of Mecca, if ye be 
 in doubt concerning my religion, verily I worship not the idolt 
 which ye worship, besides GOD ; but I worship GOD, who 
 will cause you to die : and I am commanded to be one of the 
 true believers. And it was said unto me, Set thy face tow- 
 ards the true religion, and be orthodox ; and by no meana 
 be one of those who attribute companions unto God ; neither 
 invoke, besides GOD, that which can neither profit thee nor 
 hurt thee : for if thou do, thou wilt then certainly become on 
 9f the unjust If GOD afflict thee with hurt, there is none
 
 192 AL KORAN. 
 
 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 pleas eth ; and 
 he is gracious and merciful. Say, men, now hath the truth 
 come unto you from your LORD. He therefore who shall ba 
 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. Do thou, prophet, follow that 
 which is revealed unto thee: and persevere with patience 
 until GOD shall judge ; for he is the best judge. 
 
 CHAPTER XL 
 
 nrriTLED, HUD ; BEVEAXED AT MKCCA. 
 
 OF THE NAMB OF THE MOST MERCIFUL GOD. 
 
 AL. R. THIS book, the verses whereof are guarded 
 against corruption, and are also distinctly explained, is a rev- 
 elation from the wise, the knowing God: that ye serve not 
 any other GOD ; (verily I am a denouncer of threats, and a 
 bearer of good tidings unto you from him ;) 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 gire his abundant reward. But if ye turn back, verily I 
 fear for you the punishment of the great day : unto GOD 
 shall ye return ; and he ib almighty. Do they not double the 
 fold* of their breasts, that they may conceal their designs from 
 him? When they cover themselves with their garments, 
 doth not he know that which they conceal, and that which 
 they discover ? For he knowelh the innermost parts of the 
 breadts of men. There is no creature which creepeth on the 
 earth, but GOD provideth its food ; and he knoweth the place 
 of its retreat, and where it is laid up. The whole is written 
 in the perspicuous book of his decrees. 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. 1 * 
 If thou say, Ye shall surely be raised again, after death ; the
 
 AL KORAN. 193 
 
 unbelievers will say, This is nothing but manifest sorcery. 
 And verily if we defer their punishment unto a determined 
 season, they will say, What hindereth it from falling on its? 
 Will it not come upon them on a day, wherein there shall be 
 none to avert it from them ; and that which they scoffed at 
 shall encompass them ? Verily, if we cause man to taste 
 mercy from us, and afterwards take it away from him ; he 
 will surely become desperate, and ungrateful. And if we 
 cause him to taste favor, after an affliction hath befallen him, 
 he will surely say, The evils which I suffered are passed 
 from me, and he witt become joyful and insolent : except those 
 who persevere with patience, and do that which is right ; 
 they shall receive pardon, and a great reward. Peradventure 
 thou wilt omit to publish part of that which hath been re- 
 vealed 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 Witt not 
 believe. Verily thou art a preacher only ; and GOD is the 
 governor of all things. Will they say, He hath forged the 
 Koran ? 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. But if they 
 whom ye call to your assistance hear you not ; know that thit 
 book hath been revealed by the knowledge of GOD only, and 
 that there is no GOD but he. Will ye therefore become 
 Moslems ? 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. 
 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 
 s-hall be vain. Shall he therefore be compared with them, who 
 followeth the evident declaration of his LORD, and whom a 
 witness from him attendeth, preceded by the book of Moses, 
 which was revealed for a guide, and out of mercy to man- 
 kind ? These believe in the Koran : but whosoever of the 
 confederate infidel* believetb not therein, is threatened the 
 fire of hell, which threat shall certainly be executed : be not 
 therefore in a doubt concerning it ; for it is the truth from 
 thy LORD : but the greater part of men will not believe. 
 Who is more unjust than he who imagineth a lie concerning 
 Gon ? They shall be set before the LORD, at the day of Judy- 
 la
 
 194 AL KORAN. 
 
 ment, and the witnesses shall say, These are they who devised 
 lies against their LORD. Shall not the curse of GOD fall on 
 the unjust ; who turn men aside from the way of GOD, and 
 eek to render it crooked, and who believe not in the life to 
 come ? These were not able to prevail against God on earth, 
 to 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. These are they 
 who have lost their souls ; and the idols which they falsely 
 imagined have abandoned them. There is no doubt but they 
 shall be most miserable in the world to come. But as for 
 those who believe and do good works, and humble themselves 
 before their LORD, they shall be the inhabitants of paradise ; 
 they shall remain therein forever. 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? We formerly sent Noah unto his 
 people ; and he said, Verily I am a public preacher unto you ; 
 that ye worship GOD alone ; verily I fear for you the punish- 
 ment of the terrible day. 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 excel- 
 lence in you above us : but we esteem you to be liars. Noah 
 said, my people, tell me ; if I have received an evident dec- 
 laration 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 ? O my peo- 
 ple, I ask not of you riches, for my preaching unto you : my 
 reward is with GOD alone. I will not drive away those who 
 have believed : verily they shall meet their LORD, at the res> 
 urrection ; but I perceive that ye are ignorant men. my 
 people, who shall assist me against GOD, if I drive them 
 away? Will ye not therefore consider? I say not unto 
 you, The treasures of GOD are in my power ; neither do 1 
 toy, 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: (Goo 
 best knoweth that which is in their souls ;) for then should I 
 certainly be one of the unjust. They answered, O Noah, 
 thou hast already disputed with us, and hast multiplied di*
 
 AL KORAN. 195 
 
 putes with us ; now therefore do thou bring that punishment 
 upon us wherewith thou hast threatened us, if thou speakest 
 truth. 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. Neither shall my counsel profit you, al- 
 Ihough I endeavor to counsel you aright, if GOD shall please 
 Jo lead you into error. He is your LORD, and unto him 
 *hall ye return. Will the Meccans say, Mohammed hath 
 forged the Koran f Answer, If I have forged it, on me be 
 my guilt : and let me be clear of that which ye are guilty of. 
 And it was revealed unto Noah, saying, Verily none of thy 
 people shall believe, except he who hath already believed : 
 be not therefore grieved, for that which they are doing. 
 But make an ark in our presence, according to the form and 
 dimensions which we have revealed unto thee : and speak 
 not unto me in behalf of those who have acted unjustly ; for 
 they are doomed to be drowned. And he built the ark ; and 
 so often as a company of his people passed by him, they de- 
 rided him:^but he said, Though ye scoff at us now, we will 
 scoff at you hereafter, as ye scoff at us ; and ye shall surely 
 know on whom a punishment shall be inflicted, which shaft 
 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. 1 And we 
 said unto Noah, Carry into the ark of every species of ani- 
 mah one pair ; 2 and thy family, (except him on whom a pre- 
 vious sentence of destruction hath passed,) and those who be- 
 lieve. 3 But there believed not with him except a few. And 
 Noah said, Embark thereon, in the name of GOD ; while it 
 moveth forward, and while it standeth still ; for my LOBD it 
 gracious and merciful. 4 And the ark swam with them be- 
 tween 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. 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. And it was said, O earth, swallow 
 up thy waters, and thou, O heaven, withhold thy rain. And 
 immediately the water abated, and the decree was fulfilled, 
 and the ark rested on the mountain Al Judi ; and it was .said,
 
 196 AL KORAN. 
 
 Away with the ungodly people ! l And Noah called upon hia 
 LORD, and said, LORD, verily my son is of my family, and 
 thy promise is true ; for thou art the most just of those who 
 exercise judgment. God answered, O 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 knowledge : I admonish thee that thou become 
 not one of the ignorant. Noah said, O LORD, I have re- 
 course unto thee for the assistance of thy grace, that I ask 
 not of thee that wherein I have no knowledge ; and unless 
 thou forgive me, and be merciful unto me, I shall be one of 
 those who perish. It was said unto him, O Noah, come down 
 from the ark, with peace from us, and blessings upon thoe, 
 and upon a part of those who are with thee ; but as for a 
 part of them, we will suffer them to enjoy the provision of 
 thit world ; and afterwards shall a grievous punishment from 
 us be inflicted on them, in the life to corned 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. 
 And unto the tribe of Ad we sent their brother Hud. He 
 said, O my people, worship GOD ; ye have no GOD besides 
 him ; ye only imagine falsehood, in setting up idols and in- 
 tercessors of your own making. O my people, I ask not of 
 you for this my preaching, any recompense : my recompense 
 do I expect from him only who hath created me. Will ye 
 not therefore understand ? O my people, ask pardon of your 
 LORD ; and be turned unto him : 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. They answered, O Hud, thou hast 
 brought us no proof of what thou sayest ; therefore we will 
 not leave our gods for thy saying, neither do we believe thee. 
 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. Do ye all 
 therefore join to devise a plot against me, and tarry 
 uot ; for I put my confidence in GOD, my LORD and your 
 LORD. There is no beast, but he holdeth it by its fore- 
 jock : verily my LORD proceedeth in the right way. But 
 if ye turn back, I have already declared unto you that with
 
 AL KORAN. 197 
 
 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. And when 
 our sentence 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 punishment. 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. Where- 
 fore they were followed hi this world by a curse, and they 
 shall be followed by the same on the day of resurrection. Did 
 not Ad disbelieve in their LORD ? Was it not said, Away 
 with Ad, the people of Hud ? And unto the tribe of Thamud 
 we sent their brother Saleh. He said unto them, my peo- 
 ple, worship GOD ; ye have no GOD besides him. It is he 
 who hath produced you out of the earth, and hath given you 
 an habitation therein. Ask pardon of him therefore, and be 
 turned unto him ; for my LORD is near, and ready to answer 
 They answered, O Saleh, 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. Saleh 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. 
 And he said, O my people, this she-camel of GOD is a sign 
 unto you ; therefore dismiss her freely, that she may feed in 
 GOD'S earth, and do her no harm, lest a swift punishment 
 seize you. Yet they killed her ; and Saleh said, Enjoy your- 
 selves in your dwellings for three days : after which ye shall 
 be destroyed. This is an infallible prediction. And when 'our 
 decree came to be executed, we delivered Saleh and those who 
 believed with him, through our mercy, from the disgrace of 
 that day ; for thy LORD is the strong, the mighty God. But 
 a terrible noise from heaven assailed those who had acted un- 
 justly ; and in the morning they were found in their houses, 
 tying dead and prostrate : as though they had never dwell 
 therein. Did not Thamud disbelieve in their LORD ? Was 
 not Thamud cast far away ? Our messengers also came 
 formerly unto Abraham, with good tidings : they said, Peaot
 
 198 AL KORAN. 
 
 be upon thee. 1 And he answered, and on you be Peace 
 And he tarried not, but brought a roasted calf. And 
 when he saw that their hands did not touch the meat, he mis- 
 liked them, and entertained a fear of them. But they eaid, 
 Fear not : for we are sent unto the people of Lot. And his 
 wife Sarah was standing by, and she laughed ; and we 
 promised her Isaac, and after Isaac, Jacob. She said, Alas ! 
 shall I bear a son, who am old ; this my husband also being 
 advanced in years ? Verily this would be a wonderful thing. 
 The angels answered, Dost thou wonder at the effect of th 
 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. And when his apprehension had de- 
 parted from Abraham, and the good tidings of Isaac's birth 
 had come unto him, he disputed with us concerning the peo- 
 ple of Lot ; for Abraham was a pitiful, compassionate, and 
 devout person. The angels said unto him, Abraham, ab- 
 stain from this ; for now is the command of thy LORD come, to 
 put their sentence in execution, and an inevitable punishment is 
 ready to fall upon them. And when our messengers came 
 unto Lot, he was troubled for them, and his arm was straight- 
 ened concerning them ; and he said, This is a grievous day. 
 And his people came unto him, rushing upon him, and they 
 had formerly been guilty of wickedness. Lot said unto them, 
 O my people, these my daughters are more lawi'ul for you : 
 therefore fear GOD, and put me not to shame by wronging my 
 guests. Is there not a man of prudence among you ? They 
 answered, Thou knowest that we have no need of thy daugh- 
 ters ; and thou well knowest what we would have. He said, 
 If I had strength sufficient to oppose you, or I could have 
 recourse unto a powerful support, / would certainly do it. 
 The angels said, O 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. 2 Verily the 
 prediction of their punishment shall be fulfilled in the morn- 
 ing: is not the morning near? And when our command 
 came, we turned those cities upside down, and we rained 
 upon them stones of baked clay, one following another, and 
 being marked from thy LORD ; and they are not far distant 
 from those who act unjustly. And unto Madian we sent theif
 
 AL KORAN. 199 
 
 brother Shoaib : he said, my people, worship GOD : y 
 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 un- 
 godly. O my people, give full measure and just weight; 
 and diminish not unto men aught of their matters ; neither 
 commit injustice in the earth, acting corruptly. 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. I am no guardian 
 over you. They answered, Shoaib, do thy prayers enjoin 
 thee, that we should leave the gods which our fathers wor- 
 shipped ; or that we should not do what we please with our 
 substance. Thou only, it seems, art the wise person, and fit to 
 direct. He said, my people, tell me : if I have received 
 an evident declaration from my LORD, and he hath bestowed 
 on me an excellent provision, and I will not consent unto you 
 in that which I forbid you ; do I seek any other than your 
 reformation, to the utmost of my power? My support is 
 from GOD alone : on him do I trust, and unto him do I turn 
 me. O my people, let not your opposing of me draw on you 
 a vengeance like unto that which fell on the people of Noah, 
 or the people of Hud, or the people of Saleh : neither was 
 the people of Lot far distant from you. Ask pardon, there- 
 fore, of your LORD ; and be turned unto him : for my LORP 
 is merciful and loving. They answered, O Shoaib, we under- 
 stand not much of what thou sayest ; and we see thee to be 
 a man of no power among us : if it had not beenybr the sake 
 of thy family, we had surely stoned thee, neither couldst 
 thou have prevailed against us. Shoaib said, O my people, 
 is my family more worthy in your opinion than GOD ? and 
 do ye cast him behind you with neglect? Verily my LORD 
 comprehendeth that which ye do. O my people, do ye work 
 according to your condition ; I will surely work according to 
 my duty. And ye shall certainly know on whom will be in- 
 flicted a punishment which shall cover him with shame, and 
 who is a liar. Wait, therefore, the event ; for I also will wait 
 it with you. Wherefore, when our decree came to be exe- 
 cuted, we delivered Shoaib and those who believed with him, 
 .hrough 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, as though they
 
 200 AL KORAK. 
 
 had never dwelt therein. Was not Madian removed ft cm 
 off the earth, as Thamud had been removed? And we 
 formerly sent Moses with our signs, and manifest power unto 
 Pharoah and his princes ; but they followed the command of 
 Pharaoh ; although the command of Pharaoh did not direct 
 them aright. Pharaoh shall precede his on the day of resur- 
 rection, and he shall lead them into hett fire; an unhappy 
 way shall it be which they shall be led. They were followed 
 in this life by a curse, and on the day of resurrection mis- 
 erable shall be the gift which shall be given them. This is 
 a part of tte histories of the cities, which we rehearse unto 
 thee. Of them there are some standing ; and others which 
 are utterly demolished. 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. And thus was the punishment of thy LORD inflicted, 
 when he punished the cities which were unjust ; for his pun- 
 ishment is grievous and severe. Verily herein is a sign unto 
 him who feareth the punishment of the last day : that shall be 
 a day, whereon all men shall be assembled, and that shall 
 be a day whereon witness shall be borne ; we defer it 
 not, but to a determined time. When that day shall come, 
 no soul shall speak to excuse itself, or to intercede for 
 another, but by the permission of God. Of them, one 
 thatt be miserable, and another shall be happy. And 
 they who shall be miserable, shall be thrown into hell fire ; 
 there shall they wail and bemoan themselves : they shall re- 
 main therein so long as the heavens and the earth shall 
 endure ; except what thy LORD shall please to remit of theii 
 tentence ; for thy LORD effecteth that which he pleaseth. 
 But they who shall be happy, shatt be admitted into paradise , 
 they shall remain therein so long as the heavens and the 
 earth endure : besides what thy LORD shall please to add unto 
 their bliss ; a bounty which shall not be interrupted. Be not 
 therefore in doubt concerning that which these men worship : 
 they worship no other than what their fathers worshipped 
 Defore them ; and we will surely give them their full portion, 
 not in the least diminished. We formerly gave unto Moseg 
 the book of the law ; and disputes arose among his people 
 concerning it : and unless a previous decree had proceeded
 
 AL KORAH. SOI 
 
 from thy LORD, to beat Kith them during this life, the matter 
 had .been surely decided between them. And thy people are 
 oho jealous and in doubt concerning the Koran. But unto 
 every one of them will thy LORD render the reward of their 
 works ; for he well knoweth that which they do. Be thou 
 steadfast, therefore, as thou hast been commanded ; and let him 
 also be steadfast who shall be converted with thet ; and trans- 
 gress not ; for he seeth that which ye do. 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. Pray regularly morning and evening ; 
 and in the former part of the night, for good works drive 
 away evils. This is an admonition unto those who consider : 
 wherefore persevere with patience ; for GOD suffereth not 
 the reward of the righteous to perish. Were such of the 
 generations before you, endued with understanding and virtue, 
 who forbade the acting corruptly in the earth, any more than 
 a few only of those whom we delivered ; but they who were 
 unjust followed the delights which they enjoyed in this world, 
 and were wicked doers : and thy LORD was not of such a 
 disposition as to destroy the cities unjustly, while their in- 
 habitants behaved themselves uprightly. And if thy LORD 
 pleased, he would have made all men of one religion : but 
 they shall not cease to differ among themselves, unless those 
 on whom thy LORD shall have mercy : and unto this hath he 
 created them ; for the word of thy LORD shall be fulfilled, 
 when he said, Verily I will fill hell altogether with genii and 
 men. The whole which we have related of the histories of 
 our apostles do we relate unto thee, that we may confirm thy 
 heart thereby ; and herein is the truth come unto thee, and 
 an admonition, and a warning unto the true believers. Say 
 unto those who believe not, Act ye according to your con- 
 dition ; we surely will act according to our duty: and wait 
 the issue ; for we certainly wait it also. Unto GOD is known 
 that which is secret in heaven and earth ; and unto him shall 
 the whole matter be referred. Therefore worship him, and 
 put thy trust in him ; for thy LOBD is not regardless of that 
 which ye do.
 
 202 AL KORAN. 
 
 CHAPTER XIL 
 
 uniTLED, JOSEPH; REVEALED AT MECCA. 
 
 IN THE KASIB OF THE MOST MEHCIFOL GOD. 
 
 AL. E. These are the signs of the perspicuous book 
 which we have sent down in the Arabic tongue, that, perad 
 venture, ye might understand. We relate unto thee a most 
 excellent history, by revealing unto thee this Koran, whereas 
 thou wast before one of the negligent. 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 : Jacob said, O my child, tell not thy vis- 
 ion to thy brethren, lest they devise some plot against thee ; 
 for the devil is a professed enemy unto man ; and thus, ac- 
 cording to thy dream, shall thy LORD choose thee, and teach 
 thee the interpretation of dark sayings, and he shall accom- 
 plish his favor upon thee and upon the family of Jacob, as 
 he hath formerly accomplished it upon thy fathers Abraham 
 and Isaac ; for thy LORD is knowing and wise. Surely in 
 the history of Joseph and his brethren there are signs of 
 God's providence to the inquisitive ; when they said to one 
 another, Joseph and his brother are dearer to our father than 
 we, who are the greater number : our father certainly maketh 
 a wrong judgment Wherefore slay Joseph, or drive him into 
 some distant or desert part of the earth, and the face of your 
 father shall be cleared towards you ; and ye shall afterwards 
 be people of integrity. 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. They said 
 unto Jacob, father, why dost thou not intrust Joseph with 
 us, since we are sincere well-wishers unto him ? Send him 
 with us to-morrow, into the jield, that he may divert him- 
 self, and sport, and we will be his guardians. Jacob answered, 
 It grieveth me that ye take him away ; and I fear lest the 
 wolf devour him, while ye are negligent of him. They said, 
 Surely if the wolf devour him, when there are so many of 
 as, we shall be weak indeed. And when they had carried 
 him with them, and agreed to set him at the bottom of the
 
 AL KORAN. 203 
 
 well, they executed their design: and we sent a revelation 
 unto him, saying, Thou shalt hereafter declare this their action 
 uuto them ; and they shall not perceive thee to be Joseph. 1 
 And they came to their father at even, weeping, 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. And they produced his inner garment stained with 
 false blood. 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. 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 sett him as 
 a piece of merchandise : but GOD knew that which they did. 
 And they sold him for a mean price, for a few pence, and 
 valued him lightly. And the Egyptian who bought him said 
 to his wife, use him honorably ; peradventure he may be ser- 
 viceable to us, or we may adopt him for our son. 2 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. And when he had attained his age 
 of strength, we bestowed on him wisdom, and knowledge; 
 for thus do we recompense the righteous. 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. But she resolved within 
 herself to enjoy him, and he would have resolved to enjoy her, 
 had he not seen the evident demonstration of his LORD. So 
 we turned away evil and filthiness from him, because he waj 
 one of our sincere servants. And they ran to get one before 
 the other to the door ; and she rent his inner garment behind. 
 And they met her lord at the door. She said, What shall le 
 the reward of him who seeketh to commit evil in thy family, 
 but imprisonment, and a painful punishment ? And Joseph 
 said, She asked me to lie with her. And a witness of hei 
 family bore witness, saying, If his garment be rent before, 
 he speaketh truth, and he is a liar : but if his garment be 
 ent behind, she lieth, and he is a speaker of truth. And
 
 204 AL KORAN. 
 
 when her husband saw that his garment was torn behind, h 
 said, This is a cunning contrivance of your sex ; for surely 
 your cunning is great. O Joseph, take no farther notice of 
 this affair : and thou, woman, ask pardon for thy crime ; 
 ibr thou art a guilty person. And certain women said pub 
 licly in the city, The nobleman's wife asked her servant t< 
 lie with her ; he hath inflamed her breast with his love ; anc 
 we perceive her to be in manifest error. And when she 
 heard of their subtle behavior, she sent unto them, and pre- 
 pared 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, O GOD ! this is not a mortal ; 
 he is no other, than an angel, deserving the highest respect. 
 And his mistress said, This is he, for whose sake ye blamed 1 
 me: I asked him to lie with me, but he constantly refused. 
 But if he do not perform that which I command him, lie shall 
 surely be cast into prison, and he shall be made one of the 
 contemptible. Joseph said, O LORD, a prison is more eligible 
 unto me than the crime to which they invite me ; but unless 
 thou turn aside their snares from me, I shall youthfully 
 incline unto them, and I shall become one of the foolish. 
 Wherefore his LORD heard him, and turned aside their snare 
 from him ; for he both heareth and knoweth. And it seemed 
 good unto them even after they had seen the signs of inno- 
 cency, to imprison him for a time. And there entered into 
 the prison with him two 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. Joseph 
 answered, No food, wherewith ye may be nourished, shall 
 come unto you, but I will declare unto you the interpreta- 
 tion thereof, before it come unto 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 ; 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 divint 
 unity hath been given us of the bounty of GOD towards us. 
 %nd towards mankind ; but the greater part of men are not
 
 AL KORAN. 205 
 
 thankful. my fellow-prisoners, are sundry lords better, or 
 the only true and mighty GOD ? Ye worship not, besides 
 him other than the names which ye have named, ye and your 
 fathers, concerning which GOD hath sent down no authori- 
 tative proof: yet judgment belongeth unto GOD alone; who 
 hath commanded that ye worship none besides him. This 
 is the right religion ; but the greater part of men know it 
 not. O my fellow-prisoners, verily the one of you shall serve 
 wine unto his lord, as formerly ; but the other shall be cru 
 eified, and the birds shall eat from off his head. The matter 
 is decreed, concerning which ye seek to be informed. And 
 Joseph said unto him whom he judged to be the person who 
 should escape of the two, Remember me in the presence of 
 thy lord. But the devil caused him to forget to make men- 
 tion of Joseph unto his lord ; wherefore he remained in the 
 prison some years. And the king of Egypt said, Verily, I 
 saw in my dream seven fat kine, which seven lean kine de- 
 voured, and seven green ears of com, and other seven with- 
 ered ears. nobles, expound my vision unto me, if ye be 
 able to interpret a vision. They answered, They are con- 
 fused dreams, neither are we skilled in the interpretation of 
 such kind of dreams. And Joseph's fellow-prisoner who had 
 been delivered, said, (for he remembered Joseph after a cer- 
 tain space of time,) I will declare unto you the interpreta- 
 tion thereof; wherefore let me go unto the person who will 
 interpret it unto me. And he went to the prison, and said, 
 O Joseph, thou man of veracity, teach us the interpretation 
 of seven fat kine, which seven lean kine devoured ; and of 
 seven green ears of corn, and other seven withered ears, 
 which the king saw in his dream ; that I may return unto the 
 men who have sent me, that peradventure they may under- 
 stand the same. Joseph answered, Ye shall sow seven years 
 as usual : and the corn which ye shall reap, do ye leave in 
 its ear, except a little whereof ye may eat. Then shall there 
 come, after this, seven grievous years of famine, which shall 
 consume what ye shall have laid up as a provision for the 
 same, except a little which ye shall have kept. Then shall 
 there come, after this, a year wherein men shall have plenty 
 of rain, and wherein they shall press wine and oil. 1 And 
 when the chief butler had reported this, the king said, Bring 
 him unto me. And when the messenger came unto Joseph, 
 he said, Return unto thy lord, and ask of him, what was the
 
 206 AL KORAN. 
 
 intent of the women who cut their hands; for ray LORD 
 well knoweth the snare which they laid for me. And when 
 the women were assembled before the king, he said unto them, 
 What was your design, when ye solicited Joseph to unlawful 
 love ? They answered, GOD be praised ! we know not any 
 ill of him. The nobleman's wife said, Now is the truth be- 
 come manifest : I solicited him to lie with me ; and he is one 
 of those who speak truth. And when Joseph was acquainted 
 therewith, he said, This discovery hath been made, that my lord 
 might know that I was not unfaithful unto him in his absence, 
 and that God directeth not the plot of the deceivers. Neither 
 do I absolutely justify myself: since every scrul is prone unto 
 evil, except those on whom my LORD shall show mercy ; for 
 my LORD is gracious and merciful. And the king said, 
 Bring him unto me : I will take him into my own peculiar 
 service. And when Joseph was brought unto the king, and 
 he had discoursed with him, he said, Thou art this day firmly 
 established with us, and shah be intrusted with our affair^ 
 Joseph answered, Set me over the storehouses of the land ; 
 for I will be a skilful keeper thereof. Thus did we establish 
 Joseph in the land, that he might provide himself a dwelling 
 therein, where he pleased. We bestow our mercy on whom 
 we please, and we suffer not the reward of the righteous to 
 perish : and certainly the reward of the next life is better, 
 for those who believe, and fear God. Moreover, Joseph's 
 brethren came, and went in unto him ; and he knew them, 
 but they knew not him. And when he had furnished them 
 with their provisions, he said, Bring unto me your brother, 
 the son of your father ; do ye not see that I give full measure, 
 and that I am the most hospitable receiver of guests ? But 
 if ye bring him not unto me, there shall be no corn measured 
 unto you from me, neither shall ye approach my presence, 
 They answered, We will endeavor to obtain him of his father, 
 and we will certainly perform what thou requirest. And 
 Joseph said to his servants, Put their money, which they have 
 ^aid/or their corn, into their sacks, that they may perceive 
 t, when they shall be returned to their family : peradventure 
 they will come back unto us. And when they were returned 
 onto their father, they said, father, it is forbidden to meas- 
 ure out corn unto us any more, unless we carry our brother 
 Benjamin with us : wherefore send our brother with us, and 
 we shall have corn measured unto us ; and we will certainly
 
 AL KORAN. 207 
 
 guard him from any mischance. 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. And when they opened their provision, they found 
 their money had been returned unto them ; and they said, 
 father, what do we desire farther f 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 toe did the last 
 time. This is a small quantity. Jacob said, I will by no 
 means send him with you, until ye give me a solemn prom- 
 ise, and swear by GOD that ye will certainly bring him back 
 unto me, unless ye be encompassed by some inevitable impedi- 
 ment. And when they had given him their solemn promise, 
 he said, GOD is witness of what we say. And he said, My 
 sons, enter not into the city by one and the same gate ; but 
 enter by different gates. But this precaution will be of no 
 advantage unto you against the decree of GOD ; for judgment 
 belongeth unto GOD alone : in him do I put my trust, and 
 in him let those confide who seek in whom to put their trust. 
 And when they entered the city, as their father had com- 
 manded them, it was of no advantage unto them against the 
 decree of GOD ; and the same served only to satisfy the desire 
 of Jacob's soul, which he had charged them to perform : for 
 he was endued with knowledge of that which we had taught 
 him ; but the greater part of men do not understand. And 
 when they entered into the presence of 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. And when he had furnished them 
 with their provisions, he put his cup in his brother Benja- 
 min's sack. Then a crier cried after them, saying, O com- 
 pany of travellers, ye are surely thieves. They said, (and 
 turned back unto them,) What is it that ye miss ? They 
 answered, We miss the prince's cup : and unto him who shall 
 produce it, shall be given a camel's load of corn, and I will b 
 surety for the same. Joseph's brethren replied, By GOD, ye 
 do well know, that we come not to act corruptly in the land, 
 neither are we thieves. The Egyptians said, What shall be 
 the reward of him, who shall appear to have stolen the cup, if 
 ye be found liars ? Joseph's brethren answered, As to the
 
 208 AL KORAN. 
 
 reward of him, in whose sack it shall be found, let him be- 
 come a bondman in satisfaction of the same : thus do we re- 
 ward the unjust, who are guilty of theft. Then he began by 
 their sacks, before he searched the sack of his brother ; and 
 ho 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 honor 
 whom we please : and there is one who is knowing above all 
 those who are endued with knowledge, fits brethren said, 
 If Benjamin be guilty of theft, his brother Joseph hath been 
 also guilty of theft heretofore. l But Joseph concealed these 
 things in his mind, and did not discover them unto them : 
 and he said within himself. Ye are in a worse condition than 
 us two; and GOD best knoweth what ye discourse about 
 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. 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. And when they despaired of obtaining Benjamin, 
 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 ? Where- 
 fore 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. Return ye 
 to your father, and say, father, verily thy son hath com- 
 mitted theft; we bear witness of no more than what we 
 knew, and we could not guard against what we did not fore- 
 see : and do thou inquire in the city, where we have been, 
 and of the company of merchants, with whom we are arrived, 
 and thou wilt find that we speak the truth. 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 ; perad- 
 venture GOD will restore them all unto me ; for he is know- 
 ing and wise. And he turned from them and said, Oh how 
 I am grieved for Joseph ! And his eyes became white with 
 mourning, he being oppressed with deep sorrow. His sont
 
 AL KORAN. 209 
 
 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. 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. O my sons, go and make inquiry after Joseph 
 and his brother ; and despair not of the mercy of GOD ; for 
 none despaireth of GOD'S mercy, except the unbelieving 
 people. Wherefore Joseph's brethren returned into Egypt: 
 and when they came into his presence, they said, Noble lord, 
 the famine is felt by us and our family, and we are come 
 with a small sum of money : yet give unto us full measure, 
 and bestow corn upon us as alms ; for GOD rewardeth the 
 almsgivers. Joseph said unto them, Do ye know what ye did 
 unto Joseph and his brother, when ye were ignorant of the 
 consequences thereof? They answered, Art thou really Jo- 
 seph ? 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, shatt at length find re- 
 lief; since GOD will not suffer the reward of the righteous 
 to perish. They said, By GOD, now hath GOD chosen thee 
 above us ; and we have surely been sinners. Joseph an- 
 swered, Let there be no reproach cast on you this day. GOD 
 forgiveth you ; for he is the most merciful of those who show 
 mercy. Depart ye with this my inner garment, and throw 
 it on my father's face ; and he shall recover his sight : and 
 then come unto me with all your family. And when the 
 company of travellers was departed from Egypt on their 
 journey towards Canaan, their father said, unto those who 
 were about him, Verily I perceive the smell of Joseph ; al- 
 though ye think that I dote. They answered, By GOD, thou 
 art in thy old mistake. But when the messenger of good 
 tidings was come with Joseph's inner garment, he threw it 
 ovsr his face; and he recovered his eyesight. And Jacob 
 said, Did I not tell you that I knew from GOD, that which 
 ye knew not ? They answered, father, ask pardon of our 
 sins for us, for we have surely been sinners. He replied, I 
 will surely ask pardon for you of my LORD ; for he is gra- 
 cious and merciful. And when Jacob and his family arrived 
 \n Egypt, and were introduced unto Joseph, he received his 
 parents unto him, and said, Enter ye into Egypt, by GOD'S 
 favor, in full security. 1 And he raised his parents to the 
 
 14
 
 210 AL KORAN. 
 
 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 1 saw heretofore : 
 now hath my LORD rendered it true. And he hath surely 
 been gracious unto me, since he took me forth from the 
 prison, and hath brought you hither from the desert ; after 
 that the devil had sown discord between me and my brethren : 
 for my LORD is gracious unto whom he pleaseth ;- and he it 
 the knowing, the wise God. 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 hi that which is to come : 
 make me to die a Moslem, and join me with the righteous. 
 This is a secret history which we reveal unto thee, Mo- 
 hammed, 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. Thou shalt not 
 demand of them any reward for thy publishing the Koran ; it 
 is no other than an admonition unto all creatures. And 
 how many signs soever there be of the being, unity, and provi- 
 dence of God, in the heavens and the earth ; they will pasa 
 by them, and will retire afar off from them. And the greater 
 part of them believe not in GOD, without being also guilty of 
 idolatry. Do they not believe that some overwhelming afflic- 
 tion shall fall on them, as a punishment from GOD ; or that 
 the hour of judgment shall overtake them suddenly, when 
 they consider not its approach ? Say unto those of Mecca, 
 This is my way: I invite you unto GOD, by an evident 
 demonstration ; both I and he who followeth me ; and, praise 
 be unto GOD ! I am not an idolater. We sent not any apos- 
 tles 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 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 ? Their predecessors were 
 lorne 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. Verily in the histories of the prophets and their
 
 AL KORAN. Sll 
 
 people, there is an instructive example unto those who arc 
 endued with understanding. The Koran is not a new in- 
 vented fiction : but a confirmation of those scripture* which 
 have been revealed before it, and a distinct explication of 
 everything necessary in respect either to faith or practice, 
 and a direction and mercy unto people who believe. 
 
 CHAPTER XHL 
 
 Of TITLED, THUNDER ; REVEALED AT MECCA. 
 IJT THB WAMK OF THE MOST MERCIFUL SOD. 
 
 AL. M. R. These are the signs of the book of the Koran: 
 and that which hath been sent down unto thee from thy LORD 
 is the truth ; but the greater part of men will not believe. It 
 it 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 att things. He 
 showeth his signs distinctly, that ye may be assured ye must 
 meet your LORD at the last day. It is he who hath stretched 
 forth the earth, and placed therein steadfast mountains, and 
 rivers ; and hath ordained therein of every fruit two different 
 kinds. He causeth the night to cover the day. Herein are 
 certain signs unto people who consider. 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 unto people who understand. If thou dost 
 wonder at the infidels denying the resurrection, surely won- 
 derful is their saying, After we shall have been reduced to 
 dust, shall we be restored in a new creature ? These are 
 they who believe not in their LORD ; these shall have collars 
 on their necks, and these shall be the inhabitants of hell fire 
 therein shall they abide forever. 1 They will ask of thee to 
 hasten evil rather than good: although there have already
 
 212 AL KORAN. 
 
 been examples of the divine vengeance before them. Thj 
 LORD is surely endued with indulgence towards men, not- 
 withstanding their iniquity; but thy LORD is also severe in 
 punishing. The infidels say, Unless a sign be sent down 
 unto him from his LOUD, we will not believe. Thou art com- 
 missioned to be a. preacher only, and not a worker of mira- 
 ties : and unto every people hath a director been appointed 
 GOD knoweth what every female beareth in her womb ; and 
 what the wombs want or exceed of their due time, or number 
 oj young. With him is everything regulated according to a 
 determined measure. He knoweth that which is hidden, and 
 that which is revealed. He is the great, the most high. He 
 among you who concealeth his words, and he who proclaim- 
 eth 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. 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. It is he 
 who causeth the lightning to appear unto you, to strike fear, 
 and to raise hope, and who formeth the pregnant clouds. 
 The thunder celebrateth his praise, and the angels also, 
 for fear of him. He sendeth his thunderbolts, and striketh 
 therewith whom he pleaseth, while they dispute concerning 
 GOD ; for he is mighty in power. 1 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 as- 
 tend to his mouth, when it cannot ascend thither : the suppli- 
 cation of the unbelievers is utterly erroneous. Whatsoever 
 is in heaven and on earth worshippeth GOD, voluntarily or 
 of force ; and their shadows also, morning and evening. Say, 
 Who is the LORD of heaven and earth ? Answer, GOD. 
 Say, Have ye, therefore, taken unto yourselves protectors 
 beside him, who are unable either to help, or to defend them- 
 selves from hurt ? Say, Shall the blind and the seeing be 
 esteemed equal? or shall darkness and light be accounted 
 khe same ? or have they attributed companions unto GOD 
 who have created as he hath created, so that their creation
 
 AL KORAN. 218 
 
 bear any resemblance unto his ? Say, GOD is the creatoi 
 of all things ; he is the one, the victorious God. 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, seek- 
 ing to cast ornaments or vessels for use, there ariseth a scum 
 like unto it. Thus GOD setteth forth truth and vanity. But 
 the scum is thrown off, and that which is useful to mankind 
 remaineth on the earth. Thus doth GOD put forth parables. 
 Unto those who obey their LORD shall be given the most ex- 
 cellent 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 ! Shall he, therefore, who 
 knoweth that what hath been sent down unto thee from 
 thy LORD, is truth, be rewarded as he who is blind ? The 
 prudent only will consider ; who fulfil the covenant of GOD, 
 and break not their contract ; and who join that which GOD 
 hath commanded to be joined, and who fear their LORD, and 
 dread an ill account ; and who persevere out of a sincere 
 desire to please their LORD, and observe the stated times of 
 prayer, and give alms out of what we have bestowed on them, 
 in secret and openly, and who turn away evil with good : the 
 reward of these shall be paradise, gardens of eternal abode, 
 which they shall enter, and also whoever shall have acted 
 uprightly, of their fathers, and their wives, and their pos- 
 terity : and the angels shall go in unto them by every gate, 
 taying, Peace be upon you, because ye have endured with 
 patience ; how excellent a reward is paradise ! But as for 
 those who violate the covenant of GOD, after the establishment 
 thereof, and who cut in sunder that which GOD hath com- 
 manded to be joined, and act corruptly in the earth, on them 
 shall a curse fatt, and they shall have a miserable dwelling 
 en hell. GOD giveth provision in abundance unto whom he 
 pleaseth, and is sparing unto whom he pleaseth. Those of 
 Mecca rejoice in the present life ; although the present life, 
 in respect of the future, is but a precarious provision. The 
 infidels say, Unless a sign be sent down unto him from his 
 LORD, we will not believe. Answer, Verily, GOD will lead 
 into error whom he pleaseth, and will direct unto himself 
 him who repenteth, and those who believe, and whose
 
 214 AL KORAN. 
 
 hearts rest securely in the meditation of GOD ; shall not 
 men's hearts rest securely in the meditation of GOE ? They 
 who believe and do that which is right shall enjoy blessed- 
 ness, and partake of a happy resurrection. Thus have we 
 gent thee to a nation which other nations have preceded unte 
 whom prophets have likewise been sent, that thou mayest re 
 hearse unto them that which we have revealed unto thee 
 even while they believe not in the merciful God. Say unto 
 them, He is my LORD ; there is no GOD but he : in him do 
 I trust, and unto him must I return. Though a Koran were 
 revealed by which mountains should be removed, or the earth 
 cleaved in sunder, or the dead be caused to speak, it would be 
 in vain. 1 But the matter belongeth wholly unto GOD. Do 
 not, therefore, the believers know, that if GOD pleased, he 
 would certainly direct all men ? Adversity 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. 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 f Who is it, therefore, that standeth over 
 every soul, to observe that which it committeth ? They attrib- 
 ute companions unto GOD. Say, Name them : will ye de- 
 clare unto him that which he knoweth not in the earth ? or 
 uritt 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. 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. This is the description of paradise, 
 which is promised to the pious. It is watered by rivers ; its 
 food is perpetual, and its shade also: this shall be the reward 
 of those who fear God. But the reward of the infidels shall 
 be hell fire. Those to whom we have given the scriptures, 
 rejoice at what hath been revealed unto thee. Yet there are 
 some of the confederates who deny part thereof. Say unto 
 them, Verily I am commanded to worship GOD alone ; and 
 to give him no companion : upon him do I call, and unto 
 him shall I return. To this purpose have we sent down the 
 Koran a ruU of judgment, in the Arabic language. And
 
 AL KORAN. 215 
 
 rerily, if thou follow their desires, after the knowledge which 
 hath been given thee, there shall be none to defend or pro- 
 tect thee against GOD. 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 reveler 
 tion : GOD shall abolish and shall confirm what he pleaseth. 
 With him is the original of the book. 1 Moreover, whether 
 we cause thee to see any part of that punishment wherewith 
 we have threatened them, or whether we cause thee to die 
 before it be inflicted on them, verily unto thee belongeth preach- 
 ing only, but unto us inquisition. Do they not see that we 
 come into their land, and straighten the borders thereof, by the 
 conquests of the true believers ? When GOD judgeth, there 
 is none to reverse his judgment : and he will be swift in 
 taking an account. Their predecessors formerly devised 
 subtle plots against their prophets; but GOD is master of 
 every subtle device. He knoweth that which every soul de- 
 serveth : and the infidels shall surely know, whose will be the 
 reward of paradise. The unbelievers will say, Thou art not 
 sent of God. Answer, GOD is a sufficient witness between 
 me and you, and he who understandeth the scriptures. 
 
 CHAPTER XIV. 
 
 IHTITLED, ABRAHAM; REVEALED AT MKOCA, 
 IX THE NAME OF THK MOST MEHCIFDL GOD. 
 
 AL. R. This book have we sent down unto thee, tlat 
 hou mayest lead men forth from darkness into light, by the 
 permission of their LORD, into the glorious and laudable way. 
 GOD is he unto whom belongeth whatsoever is in heaven and 
 on earth : and woe be to the infidels, because a grievous pun- 
 ishment waiteth them ; who love the present life above that 
 which is to come, and turn men aside from the way of GOD, 
 and seek to render it crooked : these are in an error far dis- 
 tant/ram the truth. We have sent no apostle but with the
 
 216 AL KORAN. 
 
 language of his people, that he might declare their duty 
 plainly unto them; for GOD causeth to err whom he 
 pleaseth, and directeth whom he pleaseth ; and he is the 
 mighty, the wise. We formerly sent Moses with our signs, 
 and commanded him saying, Lead forth thy people from 
 darkness into light, and remind them of the favors of GOD : 
 verily therein are signs unto every patient and grateful per- 
 son. And call to mind when Moses said unto his people, 
 Remember the favor of GOD towards you, when he delivered 
 you from the people of Pharaoh : they grievously oppressed 
 you ; and they slew your male children, but let your femalei 
 live : therein was a great trial from your LORD. And when 
 your LORD declared by the mouth of Moses, saying, If ye be 
 thankful, I will surely increase my favors towards you ; but 
 if ye be ungrateful, verily my punishment shall be severe. 
 And Mo.ses said, If ye be ungrateful, and all who are in the 
 earth likewise ; verily GOD needeth not your thanks, though 
 he deserveth the highest praise. Hath not the history of the 
 nations your predecessors reached you ; namely, of the people 
 of Noah, and of Ad, and of Thamud, and of those who suc- 
 ceeded them ; whose number none knoweth except GOD ? 
 Their apostles came unto them with evident miracles ; but 
 they clapped their hands to their mouths out of indignation, 
 and said, We do not believe the message with which ye pre- 
 tend to be sent ; and we are in a doubt concerning the religion 
 to which ye invite us, as justly to be suspected. Their apostles 
 answered, Is there any doubt concerning GOD, the creator 
 of heaven and earth ? He inviteth you to the true faith that 
 he may forgive you part of your sins, and may respite your 
 punishment, by granting you space to repent, until an ap- 
 pointed time. They answered, Ye are but men, like unto 
 us : ye seek to turn us aside from the gods which our fathers 
 worshipped : wherefore bring us an evident demonstration 
 by some miracle, that ye speak truth. Their apostles replied 
 unto them, We are no other than men like unto you ; but 
 GOD is bountiful unto such of his servants as he pleaseth : 
 and it is not in our power to give you a miraculous demon- 
 stration of our mission, unless by the permission of GOD ; 
 in GOD therefore let the faithful trust. And what excuse 
 have we to allege, that we should not put our trust in GOD ; 
 since he hath directed us our paths ? Wherefore we will 
 certainly suffer with patience the persecution wherewith y
 
 AL KORAN. 317 
 
 ihall afflict us : in GOD therefore let those put their con 
 fidence who seek in whom to put their trust And those who 
 believed not said unto their apostles, We will surely expel 
 you out of our land ; or ye shall return unto our religion. 
 And their LORD spake unto them by revelation, saying, We 
 will surely destroy the wicked doers ; and we will cause you 
 to dwell in the earth, after them. This shaU be granted unto 
 him who shall dread the appearance at my tribunal, and shall 
 fear my threatening. And they asked assistance of God, 
 and every rebellious perverse person failed of success. Hell 
 lieth unseen before him, and he shall have filthy water given 
 him to drink : he shall sup it up by little and little, and he 
 shall not easily let it pass his throat because of its nauseout- 
 ness ; death also shall come upon him from every quarter, 
 yet he shall not die ; and before him shall there stand pre- 
 pared a grievous torment. This is the likeness of those who 
 believe not in their LORD. Their works are as ashes, which 
 the wind violently scattereth in a stormy day : they shall not 
 be able to obtain any solid advantage from that which they 
 have wrought. This is an error most distant from truth. 
 Dost thou not see that GOD hath created the heavens and 
 the earth in wisdom ? If he please, he can destroy you, and 
 produce a new creature in your stead: neither will this be 
 difficult with GOD. And they shall all come forth into the 
 presence of GOD at the last day : and the weak among them 
 shall say unto those who behaved themselves arrogantly, 
 Verily we were your followers on earth ; will ye not there- 
 fore avert from us some part of the divine vengeance ? They 
 thatt answer, If GOD had directed us aright, we had certainly 
 directed you. It is equal unto us whether we bear our tor. 
 inents impatiently, or whether we endure them with patience 
 for we have no way to escape. And Satan shall say, after 
 judgment shall have been given, Verily GOD promised you 
 a promise of truth : and I also made you a promise ; but I 
 deceived you. Yet I had not any power over you to compel 
 you ; but I called you only, and ye answered me : wherefore 
 accuse not me, but accuse yourselves. I cannot assist you ; 
 neither can ye assist me. Verily I do now renounce your 
 having associated me with God heretofore. A grievous pun- 
 ishment is prepared for the unjust. But they who shall have 
 believed and wrought righteousness shall be introduced into 
 gardens, wherein rivers flow, they shall remain therein for-
 
 218 AL KORAN. 
 
 rrtr, by the permission of their LORD ; and their salutatioi 
 therein shall be, Peace ! Dost thou not see how GOD putteth 
 forth a parable ; representing a good word, as a good tree, 
 whose root is firmly fixed in the earth, and whose branches 
 reach unto heaven ; which bringeth forth its fruit in all sea- 
 sons, by the will of its LORD ? GOD propoundeth parables 
 unto men, that they may be instructed. And the likeness of 
 an evil word is as an evil tree ; which is torn up from the 
 face of the earth, and hath no stability. 1 GOD shall confirm 
 them who believe, by the steadfast word of faith, both in this 
 life and in that which is to come : but GOD shall lead the 
 wicked into error; for GOD doth that which he pleaseth. 
 Hast thou not considered those who have changed the grace 
 of GOD to infidelity, and cause their people to descend into 
 the house of perdition, namely, into hell ? They shall be 
 thrown to burn therein ; and an unhappy dwelling shatt it be. 
 They also set up idols as co-partners with GOD, that they 
 might cause men to stray from his path. Say, unto them, 
 Enjoy the pleasures of this life for a time; but your depar- 
 ture hence shall be into hett fire. Speak unto my servants 
 who have believed, that they be assiduous at prayer, and 
 gi^e alms out of that which we have bestowed on them, both 
 privately and in public; before the day cometh, wherein 
 there shall be no buying nor selling, neither any friendship. 
 It is GOD who hath created the heavens and the earth ; and 
 causeth water to descend from heaven, and by means thereof 
 produceth fruits for your sustenance : and by his command 
 he obligeth the ships to sail in the sea for your service ; and 
 he also forceth the rivers to supply your uses : he likewise 
 compelleth the sun and the moon, which diligently perform 
 their courses, to serve you ; and hath subjected the day and 
 the night to your service. He giveth you of everything 
 which ye ask him ; and if ye attempt to reckon up the favors 
 of GOD, ye shall not be able to compute the same. Surely 
 man is unjust and ungrateful. Remember when Abraham 
 said, O LORD, make this land a place of security ; and grant 
 that I and ray children may avoid the worship of idols ; for 
 they, LORD, have seduced a great number of men. Who- 
 ever therefore shall follow me, he shall be of me ; and who- 
 soever shall disobey me, verily thou wilt be gracious and 
 merciful. LORD, I have caused some of my offspring to 
 ettle in an unfruitful valley, near thy holy housfc, O LORD,
 
 AL KORAN. 219 
 
 that they may be constant at prayer. l Grant, therefore, thai 
 the hearts of some men may be affected with kindness tow- 
 ard them ; and do thou bestow on them all sorts of fruits, 
 that they may give thanks. LORD, thou knowest what- 
 soever we conceal, and whatsoever we publish ; for nothing 
 is hidden from GOD, either on earth or in heaven. Praise 
 be unto GOD, who hath given me, in my old age, Israel and 
 Isaac : for my LORD is the hearer of supplication. O LORD, 
 grant that I may be an observer of prayer, and a part of 
 my posterity also, LORD, and receive my supplication. 
 O LORD, forgive me, and my parents, and the faithful, on 
 the day whereon an account shall be taken. 2 Think not, 
 prophet, that GOD is regardless of what the ungodly do. 
 He only deferreth their punishment unto the day whereon 
 men's eyes shall be fixed : they shall hasten forward, at the 
 voice of the angel calling to judgment, and shall lift up their 
 heads ; they shall not be able to turn their sight from the 
 object whereon it shall be faced, and their hearts shall be 
 void of sense, through excessive terror. Wherefore do thou 
 threaten men with the day, whereon their punishment shall 
 be inflicted on them, and whereon those who have acted 
 unjustly shall say, O LORD, give us respite unto a term near 
 at hand ; and we will obey thy call, and we will follow thy 
 apostles. But it shall be answered unto them, Did ye not 
 swear heretofore, that no reverse should befall you ? yet ye 
 dwelt in the dwellings of those who had treated their own souls 
 unjustly ; and it appeared plainly unto you how we had dealt 
 with them ; and we propounded their destruction as exam- 
 ples unto you. They employ their utmost subtlety to oppose 
 the truth ; but their subtlety is apparent unto GOD, who it 
 able to frustrate their designs ; although their subtlety were 
 so great, that the mountains might be moved thereby. Think 
 not, therefore, prophet, that GOD will be contrary to his 
 promise of assistance, made unto his apostles ; for GOD it 
 mighty, able to avenge. The day will come, when the earth 
 shall be changed into another earth, and the heavens into 
 other heavens ; and men shall come forth from their graves 
 to appear before the only, the mighty Goo. 3 And thou shall 
 see the wicked on that day bound together in fetters : their 
 inner garments shall be of pitch, and fire shall cover their 
 faces ; that GOD may reward every soul according to what 
 it shall have deserved ; for GOD is swift in taking an account
 
 120 AL KORAN. 
 
 This is a sufficient admonition unto men, that they may b 
 warned thereby, and that they may know that there is but 
 one GOD ; and that those who are endued with understanding 
 may consider. 
 
 CHAPTER XV. 
 
 INTITLED, AL HEJR ; REVEALED AT MECCA. 
 IN THB NAMB OF THE MOST MKROIFUL GOD. 
 
 AL. R. These are the signs of the book, and of the per- 
 picuous Koran. The time may come when the unbelievers 
 shall wish that they had been Moslems. Suffer them to eat, 
 and to enjoy themselves in this t world; and let hope entertain 
 them, but they shall hereafter know their folly. We have 
 not destroyed any city, but a fixed term of repentance was 
 appointed them. No nation shall be punished before their 
 time shall be come; neither shall they be respited after. The 
 Meccans say, O thou to whom the admonition hath been .-flit 
 down, thou art certainly possessed with a devil: wouldest 
 thou not have come unto us with an attendance of angels, if 
 thou hadst spoken truth ? Answer, We send not down the 
 angels, unless on a just occasion ; nor should they be then 
 respited any longer. We have surely sent down the Koran ; 
 and we will certainly preserve the same from corruption. 
 We have heretofore sent apostles before thee among the an- 
 cient sects : and there came no apostle unto them, but they 
 laughed him to scorn. In the same manner will we put it 
 into the hearts of the wicked Meccans to scoff" at their 
 prophet: they shall not believe on him; and the sentence 
 of the nations of old hath been executed heretofore. If we 
 should open a gate in the heaven above them, and they 
 should ascend thereto all the day long, they should rather 
 say, Our eyes are only dazzled ; or rather we are a people 
 deluded by enchantments. We have placed the twelve signs 
 in the heaven, and have set them out in various figures, for 
 the observation of .spectators : and we guard them from every 
 devil driven away with stones, except him who listeneth bj 
 tealth, at whom a visible flame is darted. 1 We have alsc
 
 AL KORAN. 221 
 
 pread forth the earth, and thrown thereon stable mountains , 
 and we have caused every kind of vegetable to spring forth in 
 the same, according to a determinate weight : and we have 
 provided therein necessaries of life for you, and for him 
 whom ye do not sustain. There is no one thing but the 
 storehouses thereof are in our hands ; and we distribute net 
 the same otherwise than in a determinate measure. We also 
 gend the winds driving the pregnant clouds, and we send 
 down from heaven water, whereof we give you to drink, and 
 which ye keep not in store. Verily we give life, and we 
 put to death : and we are the heirs of all things. We know 
 those among you who go before ; and we know those who 
 stay behind. And thy LORD shall gather them together at 
 the last day : for he is knowing and wise. We created man 
 of dried clay, of black mud, formed into shape : and we had 
 before created the devil of subtle fire. And remember when 
 thy LORD said unto the angels, Verily I am about to create 
 man of dried clay, of black mud, wrought into shape ; when, 
 therefore, I shall have completely formed him, and shall have 
 breathed of my spirit into him ; do ye fall down and worship 
 him. And all the angels worshipped Adam together, except 
 Eblis, who refused to be with those who worshipped him. 
 And God said unto him, Eblis, what hindered thee from 
 being with those who worshipped Adam? He answered, It is 
 not fit that I should worship man, whom thou hast created 
 of dried clay, of black mud, wrought into shape. God said, 
 Get thee therefore hence : for thou shalt be driven away 
 with stones : and a curse shall be on thee, until the day of 
 judgment. The devil said, O LORD, Give me respite until 
 the day of resurrection: God answered, Verily thou shalt 
 be one of those who are respited until the day of the ap- 
 pointed time. The devil replied, LORD, because thou hast 
 seduced me, I will surely tempt them to disobedience in the 
 earth ; and I will seduce such of them as shall be thy chosen 
 servants. God said, This is the right way with me. Verily 
 at to my servants, thou shalt have no power over them ; but 
 over those only who shall be seduced, and who shall follow 
 thee. And hell is surely denounced unto them all : it hath 
 icven gates ; unto every gate a distinct company of them 
 thai/ be assigned. But those who fear God shall dwell in 
 gardens, amidst fountains. The angels shall say unto them, 
 Enter ye therein in peace and security, and we will remove
 
 222 A.L KORAN. 
 
 til grudges from their breasts ; they shall be as brethren, sit- 
 ting over against one another on couches; weariness shall 
 not affect them therein, neither shall they be cast out thence 
 forever. Declare unto my servants that I am the gracious, 
 the merciful God; and that my punishment is a grievous 
 punishment And relate unto them the history of Abraham's 
 guests. When they went in unto him, and said, Peace be 
 unto thee, he answered, Verily we are afraid of you : and they 
 replied, Fear not ; we bring thee the promise of a wise son. 
 He said, Do ye bring me the promise of a son now old age 
 hath overtaken me ? what is it therefore that ye tell me ? 
 They said, We have told thee the truth ; be not therefore 
 one of those who despair. He answered, And who de- 
 spaireth of the mercy of GOD, except those who err ? And 
 he said, What is your errand, therefore, messengers of 
 God? They answered, Verily we are sent to destroy a 
 wicked people ; but at for the family of Lot, we will save 
 them all, except his wife ; we have decreed that she shall be 
 one of those who remain behind to be destroyed with the infi- 
 dels. And when the messengers came to the family of Lot, 
 he said unto them, Verily ye are a people who are unknown 
 to me. They answered, But we are come unto thee to execute 
 that sentence, concerning which your fellow-citizens doubted : 
 we tell thee a certain truth ; and we are messengers of vera- 
 city. Therefore lead forth thy family, in some time of the 
 night ; and do thou follow behind them, and let none of you 
 turn back ; but go whither ye are commanded. And we 
 gave him this command ; because the utmost remnant of 
 those people was to be cut off in the morning. And the in- 
 habitants of the city came unto Lot, rejoicing at the news of 
 the arrival of some slrangert. And he said unto them, Verily 
 these are my guests : wherefore do not disgrace me by abus- 
 ing them ; but fear GOD, and put me not to shame. They 
 Answered, Have we not forbidderl thee from entertaining or 
 protecting any man ? Lot replied, These are my daughters : 
 'herefore rather make use of them, if ye be resolved to do what 
 ye purpose. As thou livest they wander in their folly. 
 Wherefore a terrible storm from heaven assailed them at 
 sunrise, and we turned the city upside down : and we rained 
 on them stones of baked clay. Verily herein are signs unto 
 men of sagacity : and those cities were punished, to point out 
 t right way for men to walk in. Verily herein is a sign
 
 AL KORAN. 223 
 
 onto the true believers. The inhabitants of tbe wood near 
 Midian were also ungodly. Wherefore we took vengeance 
 on them. And both of them were destroyed, to serve as a 
 manifest rule for men to direct their actions by. And the 
 inhabitants of Al Hejr likewise heretofore accused the mes- 
 sengers of God of imposture : and we produced our signs 
 unto them, but they retired afar off from the same. And 
 they hewed houses out of the mountains, to secure them- 
 selves. But a terrible noise from heaven assailed them in 
 the morning ; neither was what they had wrought of any ad 
 vantage unto them. We have not created the heavens and 
 the earth, and whatever is contained between them, other- 
 wise than in justice: and the hour of judgment shall surely 
 come. Wherefore O Mohammed, forgive thy people with a 
 gracious forgiveness. Verily thy LORD is the creator ofthee 
 and of them, and knoweth what is most expedient. We have 
 already brought unto thee seven verses which are frequently 
 to be repeated, and the glorious Koran. Cast not thine eyes 
 on the good things which we have bestowed on several of the 
 unbelievers, so as to covet the same : neither be thou grieved 
 on their account. Behave thyself with meekness towards 
 the true believers ; and say, I am a public preacher. If they 
 believe not, we witt inflict a like punishment on them, as we 
 have inflicted on the dividers, who distinguished the Koran 
 into different parts, for by thy LORD, we will demand an 
 account from them all of that which they have wrought. 
 Wherefore publish that which thou hast been commanded, 
 and withdraw from the idolaters. We will surely take thy 
 part against the scoffers, who associate with GOD another 
 god ; they shall surely know their folly. And now we well 
 know that thou art deeply concerned on account of that 
 which they say ; but do thou celebrate the praise of thy 
 LORD ; and be one of those who worship ; and serve thy 
 LOED until death shall overtake thee.
 
 184 AL KORAJS. 
 
 CHAPTER XVI. 
 
 IHT1TLKD, THE BEE ; REVEALED AT MECCA. 
 IN THE If A ME OF THK MOST MERCIFUL GOD. 
 
 THE sentence of GOD will surely come to be executed 
 wherefore do not hasten it. Praise be unto him! and fai 
 be that from him which they associate with him! He 
 shall cause the angels to descend with a revelation by his 
 command, unto such of his servants as he pleaseth, saying, 
 Preach that there is no GOD, except myself ; therefore fear 
 me. He hath created the heavens and the earth, to mani- 
 fest his justice : far be that from him which they associate 
 with him ! He hath created man of seed ; and yet behold 
 he is a professed disputer against the resurrection. He hath 
 likewise created the cattle for you ; from them ye have 
 wherewith to keep yourselves warm, and other advantages ; 
 and of them do ye also eat. And they are likewise a credit 
 unto you, when ye drive them home in the evening, and 
 when ye lead them forth to feed in the morning: and they 
 carry your burdens to a distant country, at which ye could 
 not otherwise arrive, unless with great difficulty to your- 
 selves ; for your LORD is compassionate and merciful. And 
 he hath also created horses, and mules, and asses, that ye 
 may ride thereon, and for an ornament unto you; and he 
 likewise created other things which ye know not. It apper- 
 taineth unto GOD to instruct men in the right way ; and 
 there is who turneth aside from the same : but if he had 
 pleased, he would certainly have directed you all. It is he 
 who sendeth down from heaven rain water, whereof ye 
 have to drink, and from which plants, whereon ye feed 
 your cattle, receive their nourishment. And by means there- 
 of he causeth corn, and olives, and palm-trees, and grapes, 
 and all kinds of' fruits, to spring forth for you. Surely 
 herein is a sign of the divine power and wisdom unto people 
 who consider. And he hath subjected the night and the 
 day to your service ; and the sun, and the moon, and the 
 stare, which are compelled to serve by his command. Verily 
 herein are signs unto people of understanding. And he
 
 AL KORAN. 225 
 
 kath also given you dominion over whatever he hath created 
 for you in the earth, distinguished by its different color. 
 Surely herein is a sign unto people who reflect It is he 
 who hath subjected the sea unto you, that ye might eat fish 
 thereout, and take from thence ornaments for you to wear ; 
 and thou seest the ships ploughing the waves thereof, that 
 ye may seek to enrich yourselves of his abundance, by com- 
 merce ; and that ye might give thanks. And he hath 
 thrown upon the earth mountains firmly rooted, lest it 
 should move with you, and also rivers, and paths, that ye 
 might be directed : and he hath likewise ordained marks 
 whereby men may know their way ; and they are directed 
 by the stars. 1 Shall God therefore, who createth, be as he 
 who createth not ? Do ye not therefore consider ? If ye 
 attempt to reckon up the favors of GOD, ye shall not be able 
 to compute their number ; GOD is surely gracious and mer- 
 ciful; and GOD knoweth that which ye conceal, and that 
 which ye publish. But the idols which ye invoke, besides 
 GOD, create nothing, but are themselves created. They 
 are dead, and not living ; neither do they understand when 
 they shall be raised. Your GOD is one GOD. As to those 
 who believe not in the life to come, their hearts deny the 
 plainest evidence, and they proudly reject the truth. There 
 is no doubt but GOD knoweth that which they conceal and 
 that which they discover. Verily he loveth not the proud. 
 And when it is said unto them, What hath your LORD 
 sent down unto Mohammed ? they answer, Fables of ancient 
 times. Thus are they given up to error, that they may bear 
 their own burdens without diminution on the day of resur- 
 rection, and also a part of the burdens of those whom they 
 caused to err, without knowledge. WiU it not be an evil 
 \nirden which they shall bear ? Their predecessors devised 
 plots heretofore : but GOD came into their building, to over- 
 throw it from the foundations; and the roof fell on them 
 from above, and a punishment came upon them, from whence 
 they did not expect.* Also on the day of resurrection he 
 will cover them with shame ; and will say, Where are my 
 companions, concerning whom ye disputed ? Those unto 
 whom knowledge shall have been given shall answer, This 
 day shall shame and misery fall upon the unbelievers. They 
 whom the angels shall cause to die, having dealt unjustly 
 with their own souls, shall offer to make their peace t 
 16
 
 ZZO AL KORAN. 
 
 the article of death, laying, We have done no evil. But tht 
 angels shall reply, Yea; verily GOD well knoweth that 
 which ye have wrought : wherefore enter the gates of hell, 
 therein to remain forever; and miserable shall be the 
 abode of the proud. And it shall be said unto those who 
 shall fear God, What hath your LORD sent down ? They 
 shall answer, Good ; unto those who do right shall be given 
 An excellent reward in this world ; but the dwelling of the 
 next life shall be better; and happy shall be the dwelling 
 of the pious ! namely gardens of eternal abode, into which 
 they shall enter ; rivers shall flow beneath the same ; there- 
 in shall they enjoy whatever they wish. Thus will GOD 
 recompense the pious. Unto the righteous, whom the angels 
 shall cause to die, they shall say, Peace be upon you ; 
 enter ye into paradise, as a reward for that which ye have 
 wrought. Do the unbelievers expect any other than that the 
 angels come unto them, to part their souls from their bodies,' 
 or that the sentence of thy LORD come to be executed on 
 them ? So did they act who were before them ; and GOD 
 was not unjust towards them in that he destroyed them ; 
 but they dealt unjustly with their own souls : the evils of 
 that which they committed reached them ; and the divine 
 judgment which they scoffed at fell upon them. The idola- 
 ters say, If GOD had pleased, we had not worshipped any- 
 thing besides him, neither had our fathers : neither had we 
 forbidden anything, without him. So did they who were 
 before them. But is the duty of the apostles any other 
 than public preaching? We have heretofore raised up in 
 every nation an apostle to admonish them, saying, Worship 
 GOD, and avoid Taghut. And of them there were some 
 whom GOD directed, and there were others of them who were 
 decreed to go astray. Wherefore go through the earth, 
 tribe of Koreish, and see what hath been the end of 
 those who accused their apostles of imposture. If thou, 
 prophet, dost earnestly wish for their direction ; verily GOD 
 will not direct him whom he hath resolved to lead into 
 error; neither shall they have any helpers. And they 
 wear most solemnly by GOD, saying, GOD will not raise the 
 dead. Yea; the promise thereof is true :- but the greater 
 part of men know it not. He will raise them that he may 
 clearly show them the truth concerning which they now 
 disagree, and that the unbelievers may know that they are
 
 AL KORAN. 227 
 
 liars. Verily our speech unto anything, when we will the 
 same, it, that we only say unto it, Be ; and it is As for 
 those who have fled their country for the sake of Gor, 
 after they had been unjustly persecuted ; we will surely 
 provide them an excellent habitation in this world, but the 
 reward of the next life shall be greater; if they knew 
 it. They who persevere patiently, and put their trust in 
 their LORD, shall not fail of happiness in this life and 
 in that which is to come. We have not sent any before 
 thee, as our apostles, other than men, unto whom we spake 
 by revelation. Inquire therefore of those who have the 
 custody of the scriptures, if ye know not this to be truth. 
 We sent them with evident miracles, and written revelations ; 
 and we have sent down unto thee this Koran, that thou 
 mayest declare unto mankind that which hath been sent 
 down unto them, and that they may consider. Are they 
 who have plotted evil against their prophet secure that GOD 
 will not cause the earth to cleave under them, or that a 
 punishment will not come upon them, from whence they 
 do not expect ; or that he will not chastise them while 
 they are busied in travelling from one place to another, and 
 in traffic ? (for they shall not be able to elude the power 
 of God,) or that he will not chastise them by a gradual 
 destruction ? But your LORD is truly gracious and merci- 
 ful in granting you respite. Do they not consider the things 
 which GOD hath created ; whose shadows are cast on the 
 right hand and on the left, worshipping GOD, and become 
 contracted*? Whatever moveth both in heaven and on 
 earth worshippeth GOD, and the angels also ; and they are 
 not elated with pride, so as to disdain his service: they 
 fear their LORD, who is exalted above them, and perform 
 that which they are commanded. GOD said, Take not unto 
 yourselves two gods ; for there is but one GOD : and revere 
 me. Unto him belongeth whatsoever is in heaven and on 
 earth ; and unto him is obedience eternally due. Will ye 
 therefore fear any besides GOD ? Whatever favors ye have 
 received are certainly from GOD ; and when evil afflicteth 
 you, unto him do ye make your supplication ; yet when he 
 taketh the evil from off you, behold, a part of you give a 
 companion untc their LORD, to show their ingratitude for 
 the favors we have bestowed on them. Delight yourselves 
 in the enjoyments of this life : but hereafter shall ye know?
 
 f28 AL KORAN. 
 
 that ye cannot escape the divine vengeance. And they set 
 apart unto idols which have no knowledge a part of the 
 food which we have provided for them. By GOD, ye shall 
 eurely be called to account for that which ye have falsely 
 devised. They attribute daughters unto GOD (far be it from 
 him !) but unto themselves children of the sex which they 
 desire. And when any of them is told the news of the 
 Irirth of a female, his face becometh black, and he is deeply 
 afflicted : he hideth himself from the people, because of the 
 ill tidings which have been told him ; considering within 
 himself whether he shall keep it with disgrace, or whether 
 he shall bury it in the dust. Do they not make an ill 
 judgment? Unto those who believe not in the next life, 
 [he similitude of evil ought to be applied, and unto GOD the 
 most sublime similitude : for he is mighty and wise. If 
 GOD should punish men for their iniquity, he would not 
 leave on the earth any moving thing : but he giveth them 
 respite unto an appointed time ; and when their time shall 
 come, they shall not be respited an hour, neither shall their 
 punishment be anticipated. They attribute unto GOD that 
 which they dislike themselves, and their tongues utter a 
 lie ; namely, that the reward of paradise is for them. There 
 is no doubt but that the fire of hell is prepared for them, 
 and that they shall be sent thither before the rest of the 
 wicked. By GOD, we have heretofore sent messengers unto 
 the nations before thee : but Satan prepared their works 
 for them ; he was their patron in this world, and in that 
 which is to come they shall suffer a grievous torment. We 
 have not sent down the book of the Koran unto thee, for 
 any other purpose, than that thou shouldest declare unto 
 them that truth concerning which they disagree ; and for a 
 direction and mercy unto people who believe. GOD sendeth 
 down water from heaven, and causeth the earth to revive 
 after it hath been dead. Verily herein is a sign of the 
 resurrection unto people who hearken. Ye have also in cat- 
 tle an example of instruction : we give you to drink of 
 that which is in their bellies ; a liquor between digested 
 dregs, and blood ; namely, pure milk, which is swallowed 
 with pleasure by those who drink it. And of the fruits of 
 palm-trees, and of grapes, ye obtain an inebriating liquor, 
 and also good nourishment. Verily herein is a sign unto 
 people who understand. Thy LORD spake by inspiration
 
 AL KORAN. 229 
 
 unto the bee, faying, Provide thee houses in the mountains, 
 and iu the trees, and of those materials wherewith men build 
 hives for thee : then eat of every kind of fruit, and walk in 
 the beaten paths of thy LORD. There proceedeth from their 
 bellies a liquor of various color, wherein it a medicine for 
 men. Verily herein is a sign unto people who consider. 
 GOD hath created you, and he will hereafter cause you to 
 die : and some of you shall have his life prolonged to a 
 decrepit age, so that he shall forget whatever he knew ; for 
 GOD is wise and powerful. GOD causeth some of you 
 to excel others in worldly possessions : yet they who are 
 caused to excel do not give their wealth unto the slaves 
 whom their right hands possess, that they may become equal 
 sharers therein. Do they therefore deny the beneficence of 
 GOD ? GOD hath ordained you wives from among your- 
 selves, and of your wives hath granted you children and 
 grand-children ; and hath bestowed on you good things for 
 food. Will they therefore believe in that which is vain, and 
 ungratefully deny the goodness of GOD ? They worship, 
 besides GOD, idols which possess nothing wherewith to sus- 
 tain them, either in heaven, or on earth ; and have no power. 
 Wherefore liken not anything unto GOD : for GOD knoweth, 
 but ye know not. GOD propoundeth as a parable a pos- 
 sessed slave, who hath power over nothing, and him on 
 whom we have bestowed a good provision from us, and 
 who giveth alms thereout both secretly and openly: shall 
 these two be esteemed equal ? GOD forbid ! But the greater 
 part of men know it not. GOD also propoundeth as a par- 
 able two men ; one of them born dumb, who is unable to do 
 w understand anything, but is a burden unto his master 
 whithersoever he shall send him, he shall not return with 
 any good success : shall this man, and he who hath his speech 
 and understanding, and who commandeth that which is just, 
 and followeth the right way, be esteemed equal ? Unto 
 GOD alone is the secret of heaven and earth known. And 
 ehe business of the last hour shall be only as the twinkling 
 of an eye, or even more quick : for GOD is almighty. GOD 
 hath brought you forth from the wombs of your mothers ; 
 ye knew nothing, and he gave you the senses of hearing and 
 leeing, and understandings, that ye might give thanks. Do 
 they not behold the fowls which are enabled to fly in the 
 pen firmament of heaven ? none supporteth them except
 
 230 AL KORAff. 
 
 GOD. Venly herein are signs unto people who believe, 
 GOD hath also provided you houses for habitations for you ; 
 and hath also provided you tents of the skins of cattle, 
 which ye find light to be removed on the day of your depar- 
 ture to new quarters, and easy to be pitched on the day of your 
 sitting down therein: and of their wool, and their fur, and 
 their hair, hath he supplied you with furniture and house- 
 hold-stuff for a season. And GOD hath provided for you, of 
 that which he hath created, conveniences to shade you from 
 the sun, and he hath also provided you places of retreat in 
 the mountains, and he hath given you garments to defend 
 you from the heat, and coats of mail to defend you in your 
 wars. Thus doth he accomplish his favor towards you, that 
 ye may resign yourselves unto him. But if they turn back, 
 verily thy duty is public preaching only. They acknowl- 
 edge the goodness of GOD, and afterwards they deny the 
 same ; but the greater part of them are unbelievers. On 
 a certain day we will raise a witness out of every nation : 
 then they who shall have been unbelievers shall not be suf- 
 fered to excuse themselves, neither shall they be received 
 into favor. And when they who shall have acted unjustly 
 shall see the torment prepared for them ; (it shall not be 
 mitigated unto them, neither shall they be respited) : and 
 when those who shall have been guilty of idolatry shall 
 see their false gods, they shall say, O LORD, these are our 
 idols which we invoked, besides thee. But they shall return 
 an answer unto them, saying, Verily ye are liars. And on 
 that day shall the wicked offer submission unto GOD ; &nd 
 the false deities which they imagined shall abandon them. 
 As for those who shall have been infidels, and shall have 
 turned aside others from the way of GOD, we will add unto 
 them punishment upon punishment because they have cor- 
 rupted others. On a certain day we will raise up in every na- 
 tion a witness against them, from among themselves ; and we 
 will bring thee, Mohammed, as a witness against these Ara- 
 bians. We have sent down unto thee the book of the Koran, 
 for an explication of everything necessary both as to faith and 
 vractice, and a direction, and mercy, and good tidings unto 
 the Moslems. Verily GOD cominandeth justice, and the 
 doing of good, and the giving unto kindred what shall be 
 necessary ; and he forbiddeth wickedness, and iniquity, and 
 oppression: he admooisheth you that ye may remembo.r. 1
 
 AL KORAN. 231 
 
 Perform yout .xmvenant with GOD, when ye enter into cov 
 enant with him ; and violate not your oaths, after the rati 
 fication thereof; since ye have made GOD a witness over 
 you. Verily GOD knoweth that which ye do. And be not 
 like unto her who undoeth that which she hath spun, un- 
 twisting it after she hath twisted it strongly ; taking your 
 oaths between you deceitfully, because one party is more 
 numerous than another party. Verily GOD only tempteth 
 you therein ; and he will make that manifest unto you, on 
 the day of resurrection, concerning which ye now disagree. 
 If GOD had pleased, he would surely have made you one 
 people : but he will lead into error whom he pleaseth, and 
 he will direct whom he pleaseth ; and ye shall surely give 
 an account of that which ye have done. Therefore take 
 not your oaths between you deceitfully lest your foot slip, 
 after it hath been steadfastly fixed, and ye taste evil in thit 
 life, for that ye have turned aside from the way of GOD -. 
 and ye suffer a grievous punishment in the life to come. 
 And sell not the covenant of GOD for a small price ; for 
 with GOD is a better recompense prepared for you, if ye 
 be men of understanding. That which is with you will 
 fail ; but that which it with GOD it permanent : and we 
 will surely reward those who shall persevere, according to 
 the utmost merit of their actions. Whoso worketh right- 
 eousness, whether he be male or female, and is a true be- 
 liever, we will surely raise him to a happy life ; and we will 
 give them their reward, according to the utmost merit of 
 their actions. When thou readest the Koran, have recourse 
 unto GOD, that he may preserve thee from Satan driven away 
 with stones ; he hath no power over those who believe, and 
 who put confidence in their LORD ; but his power is over 
 those only who take him for their patron, and who give com- 
 panions unto God. When we substitute in the Koran an 
 abrogating verse in lieu of a verse abrogated (and GOD best 
 knoweth the fitness of that which he revealeth), the infideU 
 say, Thou art only a forger of these verses : but the greater 
 part of them know not truth from falsehood. Say, The holy 
 spirit hath brought the same down from thy LORD with 
 truth ; that he may confirm those who believe, and for a 
 direction and good tidings unto the Moslems. We also know 
 that they say, Verily, a certain man teacheth him to compote 
 (Ac Koran. The tongue of the person unto whom they incline
 
 232 AL KORAN. 
 
 b a foreign tongue ; but this, wherein the Koran is written, is 
 the perspicuous Arabic tongue. 1 Moreover as for those who 
 believe not the signs of GOD, GOD will not direct them, and 
 they shall suffer a painful torment: verily they imagine a 
 falsehood who believe not in the signs of GOD, and they are 
 really the liars. Whoever denieth GOD, after he hath be- 
 lieved, except him who shall be compelled against his will, 
 and whose heart continueth steadfast in the faith, shall be 
 teverely chastised: but whoever shall voluntarily profess in- 
 fidelity, on those shall the indignation of GOD fall, and they 
 shall suffer a grievous punishment. 2 This shall be theii sen- 
 tence, because they have loved the present life above that 
 which is to come, and for that GOD directeth not the unbe- 
 lieving people. These are they whose hearts, and hearing, 
 and sight, GOD hath sealed up ; and these are the negligent : 
 there is no doubt but that in the next life they shall perish. 
 Moreover thy LORD will be favorable unto those who have 
 fled their country, after having suffered persecution, and had 
 been compelled to deny the faith by violence, and who have 
 since fought in defence of the true religion, and have per- 
 severed with patience; verily unto these will thy LORD be 
 gracious and merciful, after they shall have shown their sin- 
 cerity. On a certain day shall every soul come to plead for 
 itself, and every soul shall be repaid that which it shall have 
 wrought ; and they shall not be treated unjustly. GOD pro- 
 poundeth as a parable a city which was secure and quiet, unto 
 which her provisions came in abundance from every side ; but 
 she ungratefully denied the favor of GOD : wherefore GOD 
 caused her to taste the extreme famine, and fear, because of 
 that which they had done. And now is an apostle come unto 
 the inhabitants of Mecca from among themselves; and they 
 ccuse him of imposture : wherefore a punishment shall be 
 inflicted on them, while they are acting unjustly. Eat of 
 what GOD hath given you for food, that which is lawful and 
 good ; and be thankful for the favors of GOD, if ye serve 
 him. He hath only forbidden you that which dieth of itself, 
 and blood, and swine's flesh, and that which hath been slain 
 in the name of any, besides God. But unto him who shall 
 be compelled by necessity to eat of these things, not lusting 
 nor wilfully transgressing, GOD will surely be gracious and 
 merciful. And say not that wherein your tongues utter a 
 lie ; This is lawful, and this is unlawful ; that ye may devise
 
 A I. KORAN. 288 
 
 a lie concerning GOD : for they who devise concerning GOD 
 shall not prosper. They shall have small enjoyment in thit 
 world, and in that which is to come they shall suffer a griev- 
 ous torment. Unto the Jews did we forbid that which we 
 have told thee formerly: and we did them no injury in that 
 respect; but they injured their own souls. Moreover thy 
 LORD will be favorable unto those who do evil through igno- 
 rance, and afterwards repent and amend : verily unto these 
 will thy LORD be gracious and merciful, after their repent- 
 ance. Abraham was a model of true religion, obedient unto 
 GOD, orthodox, and was not an idolater : he was also grateful 
 for his benefits : wherefore God chose him, and directed him 
 into the right way. And we bestowed on him good in this 
 world ; and in the next he shall surely be one of the right- 
 eous. We have also spoken unto thee, Mohammed, by 
 revelation, saying, Follow the religion of Abraham, who was 
 orthodox, and was no idolater. The sabbath was only ap- 
 pointed unto those who differed with their prophet concerning 
 it ; and thy LORD will surely judge between them, on the 
 day of resurrection, as to that concerning which they differed. 
 Invite men unto the way of thy LORD, by wisdom, and mild 
 exhortation ; and dispute with them in the most condescend- 
 ing manner : for thy LORD well knoweth him who strayeth 
 from his path, and he well knoweth those who are rightly 
 directed. If ye take vengeance on any, take a vengeance 
 proportionable to the wrong which hath been done you ; but 
 if ye suffer wrong patiently, verily this will be better for the 
 patient. Wherefore, do thou bear opposition with patience ; 
 but thy patience shall not be practicable, unless with GOD'S 
 assistance. And be thou not grieved on account of the unbe- 
 liever* ; neither be thou troubled for that which they sub 
 tilely devise ; for GOD is with those who fear him, and ar* 
 pright.
 
 234 AL KORAN. 
 
 CHAPTER XVH. 
 
 WTITLKD, THE NIGHT JOURNEY;, REVEALED AT MECCA. 
 IN THE NAME OF THE MOST MBBCIFDL GOD. 
 
 PRAISE be unto him who transported his servant by 
 night, from the sacred temple of Mecca to the farther 
 temple of Jerusalem, the circuit of which we have blessed, 
 that we might show some of our signs ; for God is he who 
 heareth, and seeth. And we gave unto Moses the book of 
 the law, and appointed the same to be a direction unto the 
 children of Israel, commanding them, saying, Beware that ye 
 take not any other patron besides me. O posterity of those 
 whom we carried in the ark with Noah : verily he was a 
 grateful servant. And we expressly declared unto the chil- 
 dren of Israel in the book of the law, saying, Ye will surely 
 commit evil in the earth twice, and ye will be elated with 
 great insolence. 1 And when the punishment threatened for 
 the first of those transgressions came to be executed, we sent 
 against you our servants, endued with exceeding strength in 
 war, and they searched the inner apartments of your houses ; 
 and the prediction became accomplished. Afterwards we 
 gave you the victory over them, in your turn, and we granted 
 you increase of wealth and children, and we made you a 
 more numerous people, saying, If ye do well, ye will do well 
 to your own souls ; and if ye do evil, ye will do it unto the 
 same. And when the punishment threatened for your latter 
 transgression came to be executed, we sent enemies against 
 you to afflict you, and to enter the temple, as they entered it 
 the first time, and utterly to destroy that which they had 
 conquered. 2 Perad venture your LORD will have mercy on 
 you hereafter : but if ye return to transgress a third time, we 
 also will return to chastise you ; and we have appointed hell 
 to be the prison of the unbelievers. Verily this Koran direct- 
 eth unto the way which is most right, and declareth unto the 
 faithful, who do good works, that they shall receive a great 
 reward ; and that for those who believe not in the life to 
 come, we have prepared a grievous punishment. Man pray- 
 eth for evil, as he prayeth for good ; for man is hasty. 3 We
 
 AL KORAN. 285 
 
 have ordained the night and the day for two signs of our 
 power: afterwards we blot out the sign of the night, and 
 we cause the sign of the day to shine forth, that ye may 
 endeavor to obtain plenty from your LORD by doing yow 
 business therein, and that ye may know the number of years, 
 and the computation of time ; and everything necessary have 
 we explained by a perspicuous explication. The fate of 
 every man have we bound about his neck ; and we will pro- 
 duce unto him, on the day of resurrection, a book wherein hit 
 actions shall be recorded: it shall be offered him open, and 
 the angels shall say unto him, Read thy book ; thine own soul 
 will be a sufficient accountant against" thee, this day. 1 He 
 who shall be rightly directed, shall be directed to the advan- 
 tage only of his own soul ; and he who shall err shall err only 
 against the same : neither shall any laden soul be charged 
 with the burden of another. We did not punish any people, 
 until we had first sent an apostle to warn them. And when 
 we resolved to destroy a city, we commanded the inhabitants 
 thereof, who lived in affluence, to obey our apostle ; but they 
 acted corruptly therein : wherefore the sentence was justly 
 pronounced against that city ; and we destroyed it with an 
 utter destruction. And how many generations have we con- 
 sumed since Noah ? for thy LORD sufficiently knoweth and 
 seeth the sins of his servants. Whosoever chooseth this tran- 
 sitory life, we will bestow on him therein beforehand that 
 which we please ; on him, namely, whom we please : after- 
 wards will we appoint him hell for his abode ; he shall be 
 thrown into the same to be scorched, covered with ignominy, 
 and utterly rejected from mercy. But whosoever chooseth 
 the life to come, and directeth his endeavor towards the 
 same, being also a true believer ; the endeavor of these shall 
 be acceptable unto God. On all will we bestow the blessing* 
 of this life, both on these and on those, of the gift of thy 
 LORD ; for the gift of thy LORD shall not be denied unto 
 any. Behold, how we have caused some of them to surpass 
 others in wealth and dignity : but the next life shall be more 
 considerable in degrees of honor, and greater in excellence. 
 Set not up another god with the true GOD, lest thou sit down 
 in disgrace, and destitute. Thy LORD hath commanded that 
 ye worship none besides him; andthat ye show kindness unto 
 your parentsj whether the one of them, or both of them attain 
 to old age with thee. Wherefore, say not unto them, Fie on
 
 236 AL KORAN. 
 
 you! neither reproach them, but speak respectfully unto them 
 and submit to behave humbly towards them, out of tender af- 
 fection and say, LORD, have mercy on them both, at 
 they nursed me when I was little. Your LORD well know- 
 eth that which is in your souls ; whether ye be men of in- 
 tegrity : and he will be gracious unto those who sincerely re- 
 turn unto him. And give unto him who is of kin to you his 
 due, and also unto the poor, and the traveller. And waste 
 not thy substance profusely : for the profuse are brethren of 
 the devils : and the devil was ungrateful unto his LORD , 
 But if thou turn from them, in expectation of the mercy 
 which thou hopest from thy LORD ; at least, speak kindly 
 unto them. And let not thy hand be tied up to thy neck ; 
 neither open it with an unbounded expansion, lest thou be-- 
 corne worthy of reprehension, and be reduced to poverty 
 Verily thy LORD will enlarge the store of whom he pleaseth, 
 and will be sparing unto whom he pleaseth ; for he knoweth 
 and regardeth his servants. Kill not your children for fear 
 of being brought to want ; we will provide for then? and for 
 you ; verily the killing them is a great sin. Draw not near 
 unto fornication ; for it is wickedness, and an evil way. 
 Neither slay the soul which GOD hath forbidden you to slay, 
 unless for a just cause ; and whosoever shall be slain un- 
 justly, we have given his heir power to demand satisfaction; 
 but let him not exceed the bounds of moderation in putting 
 to death the murderer in too cruel a manner, or by revenging 
 his friend's blood on any other than the person who killed him; 
 since he is assisted by this law. And meddle not with the 
 substance of the orphan, unless it be to improve it, until he 
 attain his age of strength : and perform your covenant ; for 
 the performance of your covenant shall be inquired into here- 
 after. And give full measure, when you measure aught; 
 and weigh with a just balance. This will be better, and 
 more easy for determining every man's due. And follow not 
 that whereof thou hast no knowledge ; for the hearing, and 
 the sight, and the heart, every of these shall be examined at 
 the last day. Walk not proudly in the land, for thou canst 
 not cleave the earth, neither shalt thou equal the mountains 
 in stature. All this is evil, and abominable in the sight of thy 
 LORD. These precepts are a part of the wisdom which thy 
 LORD hath revealed unto thee. Set not up any other god 
 <U equal unto GOD, lest thou be cast into hell, reproved and
 
 AL KORAN. 237 
 
 rejected. Hath your LORD preferably granted unto you 
 eons, and taken for himself daughters from among the an- 
 gels. Verily in asserting this ye utter a grievous saying. 
 And now have we used various arguments and repetitions in 
 this Koran, that they may be warned : yet it only rendereth 
 them more disposed to fly from the truth. Say unto the idol- 
 aters, If there were other gods with him, as ye say, they would 
 surely seek an occasion of making some attempt against the 
 possessor of the throne : GOD forbid ! and far, very far, be 
 that from him which they utter ! The seven heavens praise 
 him, and the earth, and all who are therein : neither is there 
 anything which doth not celebrate his praise ; but ye under- 
 stand not their celebration thereof: he is gracious and merci- 
 ful. When thou readest the Koran, we place between thee 
 and those who believe not in the life to come a dark veil ; 
 and we put coverings over their hearts, lest they should 
 understand it, and in their ears thickness of hearing. And 
 when thou makest mention, in repeating the Koran, of thy 
 LOIID only, they turn their backs, flying the doctrine of hit 
 unity. We well know with what design they hearken, when 
 they hearken unto thee, and when they privately discourse 
 together : when the ungodly say, Ye follow no other than a 
 madman. Behold ! what epithets they bestow on thee. But 
 they are deceived ; neither can iheyjfind any just occasion to 
 reproach thee. They also say, After we shall have become 
 bones and dust, shall we surely be raised a new creature ? 
 Answer, Be ye stones, or iron, or some creature more im- 
 probable in your opinions to be raised to life. But they will 
 say, Who shall restore us to life? Answer, He who created 
 you the first time : and they will wag their heads at thee, 
 saying, When shall this be ? Answer, Peradventure it is 
 nigh. On that day shall GOD call you. forth from your sepul- 
 chres, and ye shall obey, with celebration of his praise, and 
 ye shall think that ye tarried but a little while. Speak unto 
 my servants, that they speak mildly unto the unbelievers, lest 
 ye exasperate them ; for Satan soweth discord among them, 
 and Satan is a declared enemy unto man. Your LORD well 
 knoweth you ; if he pleaseth, he will have mercy on you, or, 
 if he pleaseth, he will punish you : and we have not sent thee 
 to be a steward over them. Thy LORD well knoweth all per- 
 sons in heaven and on earth. We have bestowed peculiar 
 favors on some of the prophets, preferably to others ; and we
 
 238 AL KORAN. 
 
 gave unto David the psalms. Say, Call upon those whom ye 
 imagine to be gods besides him ; yet they will not be able to 
 free you from harm, or to turn it on others. Those whom ye 
 invoke do themselves desire to be admitted to a near conjunc- 
 tion with their LORD ; striving which of them shall approach 
 nearest unto him : they also hope for his mercy, and dread 
 his punishment ; for the punishment of thy LORD is terrible 
 There is no city but we will destroy the same before the day 
 of resurrection, or we will punish it with a grievous punish- 
 ment. This is written in the book of our eternal decrees. 
 Nothing hindered us from sending thee with miracles, except 
 that the former nations have charged them with imposture. 
 We gave unto the tribe of Thamud, at their demand, the she- 
 oamel visible to their sight: yet they dealt unjustly with her: 
 and we send not a prophet with miracles, but to strike terror. 
 Remember when we said unto thee, Verily thy LORD encom- 
 passeth men by his knowledge and power. We have appoint- 
 ed the vision which we showed thee, and also the tree cursed 
 in the Koran, only for an occasion of dispute unto men, and 
 to strike them with terror ; but it shall cause them to trans- 
 gress only the more enormously. And remember when we 
 said unto the angels, Worship Adam ; and they all worshipped 
 him except Eblis, who said, Shall I worship him whom thou 
 hast created of clay ? And he said, What thinkest thou, as 
 to this man whom thou hast honored above me ? verily, if 
 thou grant me respite until the day of resurrection, I will ex- 
 tirpate his offspring, except a few. God answered, Begone, 
 I grant thee respite: but whosoever of them shall follow thee, 
 hell shall surely be your reward; an ample reward for your 
 demerits ! And entice to vanity such of them as thou canst, 
 by thy voice ; and assault them on all sides with thy horse- 
 men and thy footmen ; and partake with them in their riches, 
 and their children ; and make them promises ; (but the devil 
 shall make them no other than deceitful promises : ) as to my 
 servants, thou shalt have no power over them ; for thy LORD 
 is a sufficient protector of those who trust in him. It is your 
 LORD who driveth forward the ships for you in the sea, that 
 ye may seek to enrich yourselves of his abundance by com- 
 merce; for he is merciful towards you. When a misfortune 
 befalleth you at sea, the false deities whom ye invoke are for- 
 gotten by you, except him alone : yet when he bringeth you 
 afe to dry land, ye retire afar off from him, and return tt
 
 AL KORAN. 239 
 
 your idols ; for man is ungrateful. Are ye therefore secure 
 that he will not cause the dry land to swallow you up, or thai 
 he will not send against you a whirlwind driving the sands 
 to overwhelm you ? Then shall ye find none to protect you. 
 Or are ye secure that he will not cause you again to commit 
 yourselves to the sea another time, and send against you a 
 tempestuous wind, and drown you; for that ye have been 
 ungrateful? then shall ye find none to defend you against us, 
 in that distress. And now have we honored the children of 
 Adam by sundry peculiar privileges and endowments; and 
 we have given them conveniences of carriage by land and 
 by sea, and have provided food for them of good things ; and 
 we have preferred them before many of our creatures which 
 we have created, by granting them great prerogatives. On 
 a certain day we will call all men to judgment with their re- 
 tpective leader : and whosoever shall have his book given him 
 into his right hand, they shall read their book with joy ana 
 satisfaction; and they shall not be wronged a hair. And 
 whoever hath been blind in this life shall be also blind in the 
 next, and shall wander more widely from the path of salva- 
 tion. It wanted little but the unbelievers had tempted thee 
 to swerve from the instructions which we had revealed unto 
 thee, that thou shouldest devise concerning us a different 
 thing ; and then would they have taken thee for their friend : 
 and unless we had confirmed thee, thou hadst certainly been 
 very near inclining unto them a little. 1 Then would we sure- 
 ly have caused thee to taste the punishment of life, and the 
 punishment of death ; and thou shouldest not have found any 
 to protect thee against us. The unbelievers had likewise al- 
 most caused thee to depart the land, that they might have 
 expellrd thee thence: but then should they not have tarried 
 therein after thee, except a little while. This is the method 
 f dealing which we have prescribed ourselves in respect to 
 our apostles, whom we have already sent before thee : and 
 thou shall not find any change in our prescribed method. 
 Regularly perform thy prayer at the declension of the sun, 
 at the first darkness of the night, and the prayer of day- 
 break ; for the prayer of daybreak is borne witness unto by 
 the angels. And watch some part of the night in the same 
 exercise, as a work of supererogation for thee : peradventure 
 thy LORD will raise thee to an honorable station. And say, 
 LOBD, cause me to enter with a favorable entry, and cause
 
 240 AL KORAN. 
 
 me to come forth with a favorable coming forth ; and grant 
 me from thee an assisting power. And say, Truth is come, 
 and falsehood is vanished : for falsehood is of short continu- 
 ance. We send down of the Koran that which is a medicine 
 and mercy unto the true believers ; but it shall only increase 
 the perdition of the unjust. When we bestow favors on man, 
 he retireth and withdraweth himself ungratefully from its : 
 but when evil toucheth him, he despaireth of our mercy. 
 Say, Every one acteth after his own manner: but your 
 LORD best knoweth who is most truly directed in his way. 
 They will ask thee concerning the spirit : answer, The spirit 
 was created at the command of my LORD : but ye have no 
 knowledge given unto you, except a little. If we pleased, we 
 should certainly take away that which we have revealed unto 
 thee ; in such case thou couldst not find any to assist thee 
 therein against us, unless through mercy from thy LORD ; 
 for his favor towards thee hath been great. Say, Verily if 
 men and genii were purposely assembled, that they might 
 produce a book like this Koran, they could not produce one 
 like unto it, although the one of them assisted the other. 
 And we have variously propounded unto men in this Koran 
 every kind of figurative argument ; but the greater part of 
 men refuse to receive it, merely out of infidelity. And they 
 say, We will by no means believe on thee, until thou cause 
 a spring of water to gush forth for us out of the earth ; 01 
 thou have a garden of palm-trees and vines, and thou cause 
 rivers to spring forth from the midst thereof in abundance ; 
 or thou cause the heaven to fall down upon us, as thou hast 
 given out, in pieces ; or thou bring down GOD and the angels 
 to vouch for thee ; or thou have a house of gold ; or thou 
 ascend by a ladder to heaven : neither will we believe thy 
 ascending thither alone, until thou cause a book to descend 
 
 into us, bearing witness of thee, which we may read. Answer 
 My LORD be praised ! Am 1 other than a man, sent m an 
 
 pustle ? And nothing hindereth men from believing, when 
 direction is come unto them, except that they say, Hath 
 GOD sent a man for his apostle? Answer, If the angels had 
 walked on earth as familiar inhabitants thereof, we had surely 
 sent down unto them from heaven an angel for our apostle. 
 Say, GOD is a sufficient witness between me and you: for 
 he knoweth and regardeth his servants. Whom GOD shall 
 direct, he shall be the rightly directed ; and whom he shalj
 
 AL KORAN. 241 
 
 cause to err, thou shalt find none to assist, besides him. 
 And we will gather them together on the day of resurrec- 
 tion, creeping on their faces, blind, and dumb, and deaf: 
 their abode shall be hell ; so often as the fire thereof shall 
 be extinguished, we will rekindle a burning flame to torment 
 them. This shall be their reward, because they disbelieve 
 in our signs, and say, When we shall have been reduced to 
 bones and dust, shall we surely be raised new creatures ? 
 Do they not perceive that GOD, who created the heavens 
 and the earth, it able to create other bodies, like their present f 
 And he hath appointed them a limited term ; there is no 
 doubt thereof: but the ungodly reject the truth, merely out 
 of unbelief. Say, If ye possessed the treasures of the mercy 
 of my LORD, ye would surely refrain from using them, for 
 fear of spending them ; for man is covetous. We heretofore 
 gave unto Moses the power of working nine evident signs. 1 
 And do thou ask the children of Israel, as to the story of 
 Moses ; when he came unto them, and Pharaoh said unto 
 him, Verily I esteemed thee, O Moses, to be deluded by 
 sorcery. Moses answered, Thou well knowest that none 
 hath sent down these evident signs except the LORD of 
 heaven and earth ; and I surely esteem thee, O Pharaoh, 
 a lost man. Wherefore Pharaoh sought to drive them out 
 of the land ; but we drowned him and all those who were 
 with him. And we said unto the children of Israel, after 
 his destruction, Dwell ye in the land : and when the promise 
 of the next life shall come to be fulfilled, we will bring you 
 loth promiscuously to judgment. We have sent down tJte 
 Koran with truth, and it hath descended with truth : and 
 we have not sent thee otherwise than to be a bearer of good 
 tidings, and a denouncer of threats. And we have divided 
 the Koran, revealing it by parcels, that thou mightest read 
 it unto men with deliberation : and we have sent it down, 
 causing it to descend as occasion required. Say, Whether 
 ye believe therein, or do not believe, verily those who have 
 been favored with the knowledge of the scriptures which were 
 revealed before it, when the same is rehearsed unto them, fall 
 down on their faces, worshipping, and say, Our LORD be 
 praised, for that the promise of our LORD is surely fulfilled ! 
 and they fall down on their faces, weeping; and the hearing 
 thereof increaseth their humility. Say, call upon GOD, or 
 call on the Merciful : by whichsoever of the two namet ye 
 If
 
 242 AL KORAN. 
 
 invoke Awn, it is equal; for he hath most excellent names. 
 Pronounce not thy prayer aloud, neither pronounce it with 
 too low a voice, but follow a middle way between these : and 
 say, Praise be unto GOD, who hath not begotten any child ; 
 who hath no partner in the kingdom, nor hath any to protect 
 him from contempt: and magnify him by proclaiming hi* 
 greatness. 
 
 CHAPTER XVIIL 
 
 nrnrLED, THE GATE; REVEALED AT MECCA. 
 
 IK THK NAME OF THE MOST MERCIFUL GOD. 
 
 PBAISE be unto GOD, who hath sent down unto his ser- 
 vant the book of the Koran, and hath not inserted therein 
 any crookedness, but hath made it a straight rule: that he 
 should threaten a grievous punishment unto the unbelievers, 
 from his presence ; and should bear good tidings unto the 
 faithful, who work righteousness, that they should receive an 
 excellent reward, namely, paradise, wherein they shall remain 
 forever : and that he should warn those who say, GOD hath 
 begotten issue ; of which matter they have no knowledge, 
 neither had their fathers. A grievous saying it is, which 
 proceedeth from their mouths : they speak no other than a 
 lie. Peradventure thou wilt kill thyself with grief after 
 them, out of thy earnest zeal for their conversion, if they be- 
 lieve not in this new revelation of the Koran. Verily we 
 have ordained whatsoever is on the earth for the ornament 
 thereof, that we might make trial of men, and see which of 
 them excelleth in works : and we will surely reduce what 
 ever is thereon to dry dust. Dost thou consider that the 
 companions of the cave, and Al Kakim, were one of our signs, 
 and a great miracle? 1 When the young men took refuge in 
 the cave, they said, O LORD, grant us mercy from before 
 thee, and dispose our business for us to a right issue. Where- 
 fore we struck their ears with deafness, so that they slept with- 
 out disturbance in the cave for a great number of years : then 
 we awaked them, that we might know which of the two par- 
 ties was more exact in computing the space which they had
 
 AL KORAN. 243 
 
 remained there. We will relate unto thee their history with 
 truth. Verily they were young men who had helieved in 
 their LORD : and we had abundantly directed them : and we 
 fortified their hearts with constancy when they stood before 
 the tyrant ; and they said, Our LORD is the LORD of heaven 
 ind earth : we will by no means call on any god besides him ; 
 for then should we surely utter an extravagance. These 
 our fellow people have taken other gods, besides him; although 
 they bring no demonstrative argument for them : and who is 
 more unjust than he who deviseth a lie concerning GOD? 
 And they said the one to the other, When ye shall separate 
 yourselves from them, and from the deities which they wor- 
 ship, except GOD, fly into the cave : your LORD will pour 
 his mercy on you abundantly, and will dispose your business 
 for you to advantage. And thou mightest have seen the sun, 
 when it had risen, to decline from their cave towards the 
 right hand, and when it went down, to leave them on the left 
 hand : and they were in the spacious part of the cave. This 
 was one of the signs of GOD. Whomsoever GOD shall 
 direct, he shall be rightly directed : and whomsoever he shall 
 cause to err, thou shalt not find any to defend, or to direct. 
 And thou wouldest have judged them to have been awake, 
 while they were sleeping ; and we caused them to turn them- 
 selves to the right hand, and to the left. And their dog 
 stretched forth his forelegs in the mouth of the cave : if thou 
 hadst come suddenly upon them, verily thou wouldest have 
 turned thy back and fled from them, and thou wouldest have 
 been filled with fear at the sight of them. 1 And so we awaked 
 them from their sleep, that they might ask questions of one 
 another. One of them spake and said, How long have ye 
 tari led here ? They answered, We have tarried a day, or 
 part of a day. The others said, Your LORD best knoweth 
 the time ye have tarried : and now send one of you with this 
 your money into the city ; and let him see which of its in- 
 habitants hath the best and cheapest food, and let him bring 
 you provision from him ; and let him behave circumspectly, 
 and not discover you to any one. Verily if they come up 
 against you, they will stone you, or force you to return to 
 their religion ; and then shall ye not prosper forever. And 
 so we made their people acquainted with what had happened 
 to them ; that they might know that the promise of Goo is 
 true, and that there is no doubt of the last hour ; when they
 
 244 AL KORAN. 
 
 disputed among themselves concerning their matter. And 
 they said, Erect a building over them: their LOKD best 
 knoweth their condition. Those who prevailed in their affair 
 answered, We will surely build a chapel over them. Some 
 eay, The sleepers were three ; and their dog was the fourth ; 
 Atid others say, They were five ; and their dog was the sixth ; 
 guessing at a secret matter : and others say, They were seven 
 and their dog was the eighth. Say, My LORD best knoweth 
 their number : none shall know them, except a few. Where- 
 fore dispute not concerning them, except with a clear dispu- 
 tation, according to what hath been revealed unto thee : and 
 ask not any of the Christians concerning them. Say not of 
 any matter, I will surely do this to-morrow ; unless thou add, 
 If GOD please. And remember thy LORD, when thou for- 
 gettest, and say, My LORD is able to direct me with ease, 
 that I may draw near unto the truth of this matter rightly. 
 And they remained in their cave three hundred years, and 
 nine years over. 1 Say, GOD best knoweth how long they con- 
 tinued there: unto him are the secrets of heaven and earth 
 known ; do thou make him to see and to hear. The inhabi- 
 tants thereof have no protector besides him ; neither doth he 
 suffer any one to have a share in the establishment or knowl- 
 edge of his decree. Read that which hath been revealed 
 unto thee, of the book of thy LORD, without presuming to 
 make any change therein: there is none who hath power 
 to change his words ; and thou shalt not find any to fly to, 
 besides him, if thou attempt it. Behave thyself with con- 
 stancy towards those who call upon their LORD morning and 
 evening, and who seek his favor ; and let not thine eyes be 
 turned away from them, seeking the pomp of this life ; neither 
 obey him whose heart we have caused to neglect the remem- 
 brance of us, and who followeth his lusts, and leaveth the 
 truth behind him. And say, The truth is from your LORD ; 
 wherefof-e let him who will, believe, and let him who will, be 
 incredulous. We have surely prepared for the unjust hell 
 fire, the flame and smoke whereof shall surround him like a 
 pavilion : and if they beg relief, they shall be relieved with 
 water like molten brass, which shall scald their faces ; O how 
 miserable a potion, and how unhappy a couch ! As to those 
 who believe, and do good works, we will not suffer the re- 
 ward of him who shall work righteousness to perish ; for 
 them are prepared gardens of eternal abode, which shall be
 
 AL KORAN. 245 
 
 watered by rivers ; they shall be adorned therein with brace- 
 lets of gold, and they shall be clothed in green garments of 
 fine silk and brocades ; reposing themselves therein on thrones 
 
 how happy a reward, and how easy a couch ! And pro- 
 pound unto them as a parable two men : on the one of whom 
 we had bestowed two vineyards, and had surrounded them 
 with palm-trees, and had caused corn to grow between them. 
 Each of the gardens brought forth its fruit every season, and 
 failed not at all ; and we caused a river to flow in the midst 
 thereof: and he had great abundance. And he said unto 
 his companion by way of debate, I am superior to thee in 
 wealth, and have a more powerful family. And he went into 
 his garden, being guilty of injustice against his own soul, and 
 said, I do not think that this garden will decay forever ; nei- 
 ther do I think that the last hour will come : and although I 
 should return unto my LORD, verily I shall find a better 
 garden than this in exchange. And his companion said unto 
 him, by way of debate, Dost thou not believe in him who 
 created thee of the dust, and afterwards of seed ; and then 
 fashioned thee into a perfect man ? But as for me, GOD is 
 my LORD ; and I will not associate any other deity with my 
 LORD. And when thou enterest thy garden, wilt thou not 
 say, What GOD pleaseth shall come to pass; there is no 
 power but in GOD alone? Although thou seest me to be 
 inferior to thee in wealth and number of children, my LORD 
 is well able to bestow on me a better gift than thy garden, 
 and to shoot his arrows against the same from heaven, so 
 that it shall become barren dust ; or its water may sink deep 
 into the earth, that thou canst not draw thereof. And his 
 possessions were encompassed with destruction, as his com- 
 panion had forewarned him ; wherefore he began to turn 
 down the palms of his hands out of sorrow and regret for that 
 which he had expended thereon ; for the vines thereof were 
 fallen down on their trails: and he said, Would to GOD that 
 
 1 had not associated any other deity with my LORD ! And 
 be had no party to assist him besides GOD, neither was he 
 able to defend himself against his vengeance. In such case 
 protection belongeth of right unto GOD alone ; he is the best 
 rewarder, and the best giver of success. And propound to 
 them a similitude of the present life. It is like water which 
 we send down from heaven ; and the herb of the earth ia 
 mixed therewith, and after it hath been green and flourishiny t
 
 246 AL KOBA17. 
 
 in the morn'ng it becometh dry stubble, which the winds 
 scatter abroad : and GOD is able to do all things. Wealth 
 and children are the ornament of this present life : but good 
 works, which are permanent, are better in the sight of thy 
 LORD, with respect to the reward, and better with respect to 
 hope. On a certain day we will cause the mountains to pass 
 away, and thou shalt see the earth appearing plain and even ; 
 and we will gather mankind together, and we will not leave 
 any ore of them behind. And they shall be set before thy 
 LORD in distinct order, and he shall say unto them, Now are 
 ye con?? unto us naked, as we created you the first time 
 but ye thought that we should not perform our promise unto 
 you. And the book wherein every one's actions are recorded 
 shall be put into his hand ; and thou shalt see the wicked in 
 great terror, because of that which is written therein, and 
 they shall say, Alas for as! what meaneth this book? it 
 omitteth neither a small action nor a great one, but it com- 
 priseth the same ; and they shall find that which they have 
 wrought, present before their eyes: and thy LORD will not 
 deal unjustly with any one. Remember when we said unto 
 the angels, Worship ye Adam : and they att worshipped him, 
 except Eblis, who was one of the genii, and departed from 
 the command of his LORD. Will ye therefore take him and 
 his offspring for your patrons besides me, notwithstanding 
 they are your enemies ? Miserable shall such a change be 
 to the ungodly ! I called not them to be present at the crea- 
 tion of the heavens and of the earth, nor at the creation of 
 themselves, neither did I take those seducers for my assist- 
 ants. On a certain day, God shall say unto the idolaters, 
 Call those whom ye imagined to be my companions, to protect 
 you: r,d they shall call them, but they shall not answer 
 them; and we will place a valley of destruction between 
 them : and the wicked shall see hell fire : and they shall know 
 that they shall be thrown into the same, and they shall find 
 no way to avoid it. And now have we variously propounded 
 unto men in this Koran, a parable of every kind ; but man 
 cavilleth *t most things therein. Yet nothing hindereth men 
 from believing, now a direction is come unto them, and from 
 asking pardon of their LORD, excepting that they wait until 
 the punishment of their predecessors come to be inflicted on 
 them, or that the chastisement of the next life come upon 
 them publicly. We send not our messengers, but to bear
 
 AL KORAN. 247 
 
 good tidings, and to denounce threats. Those who believe 
 not dispute with vain arguments, that they may thereby 
 render the truth of no effect ; and they hold my signs, and 
 the admonitions which have been made them, in derision. 
 And who is more unjust than he who hath been acquainted 
 with the signs of his LORD, and retireth afar off from the 
 same, and forgetteth that which his hands have formerly 
 committed ? Verily we have cast veils over their hearts, lest 
 they should understand the Koran, and into their ears thick- 
 ness of hearing : if thou invite them to the true direction, yet 
 will they not therefore be directed forever. Thy LOBD it 
 gracious, endued with mercy; if he would have punished 
 them for that which they have committed, he would doubtless 
 have hastened their punishment : but a threat hath been de- 
 nounced against them, and they shall find no refuge, besides 
 him. And those former cities did we destroy, when they 
 acted unjustly ; and we gave them previous warning of their 
 destruction. And remember when Moses said unto his ser- 
 vant Joshua the son of Nun, I will not cease to go forward, 
 until I come to the place where the two seas meet ; or I will 
 travel for a long space of time. 1 But when they were arrived at 
 the meeting of the two seas, they forgot their fish, which they 
 had taken with them ; and the jlsh took its way freely in the 
 sea. And when they had passed beyond that place, Moses 
 said unto his servant. Bring us our dinner ; for now are we 
 fatigued with this our journey. His servant answered, Dost 
 thou know what hat befallen me? When we took up our 
 lodging at the rock, verily I forgot the fish : and none made 
 me to forget it, except Satan, that I should not remind thee 
 of it. And the Jish took its way into the sea, in a wonderful 
 manner. Moses said, This is what we sought after. And 
 they both went back, returning by the way they came. And 
 coming to the rock they found one of our servants, unto whom 
 we had granted mercy from us, and whom we had taught 
 wisdom from before us. And Moses said unto him, Shall I 
 follow thee, that thou mayest teach me part of that which 
 thou hast been taught, for a direction unto me? He an- 
 swered, Verily thou canst not bear with me : for how canst 
 thou patiently suffer those things, the knowledge whereof 
 thou dost not comprehend ? Moses replied, Thou shall find 
 me patient, if GOD please ; neither will I be disobedient unto 
 Ibee in anything. He said, If thou follow me, therefore, ask
 
 848 AL KORAN. 
 
 me flot concerning anything, until I shall declare the mean 
 ing thereof unto thee. So they both went on by the sea-shor^ 
 until they went up into a ship ; and he made a hole therein. 
 And Moses said unto him, Hast thou made a hole therein, 
 that thou mightest drown those who are on board ? now hast 
 thou done a strange thing. He answered, Did I not tell thee 
 that thou couldst not bear with me ? Moses said, Rebuke me 
 not, because I did forget ; and impose not on me a difficulty in 
 what I am commanded. Wherefore they left the ship and 
 proceeded, until they met with a youth ; and he slew him. 
 Muses said, Hast thou slain an innocent person, without ku 
 having killed another? now hast thou committed an unjust 
 action. He answered, Did I not tell thee that thou couldest 
 not bear with me? Moses said, If I ask thee concerning 
 anything hereafter, suffer me not to accompany thee: now 
 hast thou received an excuse from me. They went forwards, 
 therefore, until they came to the inhabitants of a certain city : 
 and they asked food of the inhabitants thereof; but they re- 
 fused to receive them. And they found therein a wall, which 
 was ready to fall down ; and he set it upright. Whereupon 
 Moses said unto him, If thou wouldest thou mightest doubt- 
 less have received a reward for it. He answered, This shall 
 be a separation between me and thee ; but I willjtrst declare 
 unto thee the signification of that which thou couldest no' 
 bear with patience. The vessel belonged to certain poa 
 men, who did their business in the sea : and I was minded to 
 render it unserviceable, because there was a king behind 
 them, who took every sound ship by force. As to the youth, 
 his parents were true believers ; and we feared, lest he, bein$ 
 an unbeliever, should oblige them to suffer his perverseness 
 and ingratitude : wherefore we desired that their LORD might 
 give them a more righteous child in exchange for him, and 
 one more affectionate towards them. And the wall belonged 
 to two orphan youths in the city, and under it was a treasure 
 hidden which belonged to them ; and their father was a 
 righteous man : and thy LORD was pleased that they should 
 attain their full age, and take forth their treasure, through 
 the mercy of thy LORD, and I did not what thou hast seeft 
 of mine own will, but by Gods direction. This is the inter* 
 pretation of that which thou couldest not bear with patience. 
 The Jews will ask thee concerning Dhu'lkarnein. 1 Answer 
 ( will rehearse unto you an account of him. We made him
 
 AL KORAN. 249 
 
 powerful in the earth, and we gave him means to accomplish 
 everything he pleased. And he followed his way, until he 
 came to the place where the sun setteth ; and he found it to 
 set in a spring of black mud ; and he found near the same a 
 certain people. And we said, O Dhu'lkarnein, either punish 
 this people, or use gentleness towards them. He answered, 
 Whosoever of them shall commit injustice, we will surely 
 punish him in this world; afterwards shall he return unto 
 his LORD, and he shall punish him with a severe punishment. 
 But whosoever believeth, and doth that which is right, shall 
 receive the most excellent reward, and we will give him in 
 command that which is easy. Then he continued his way, 
 until he came to the place where the sun riseth; and he 
 found it to rise on certain people, unto whom we had not 
 given anything wherewith to shelter themselves therefrom. 
 Thus it was ; and we comprehended with our knowledge the 
 forces which were with him. And he prosecuted his journey 
 from south to north, until he came between the two mountains ; 
 beneath which he found certain people, who could scarce un- 
 derstand what was said. And they said, O Dhu'lkarnein, 
 verily, Gog and Magog waste the land ; shall we therefore 
 pay thee tribute, on condition that thou build a rampart be- 
 tween us and them? He answered, The power wherewith 
 my LORD has strengthened me is better than your tribute : 
 but assist me strenuously, and I will set a strong wall between 
 you and them. Bring me iron in large pieces, until it fill up 
 the space between the two sides of these mountains. And he 
 said to the workmen, Blow with your bellows, until it make 
 the iron red hot as fire. And he said further, Bring me 
 molten brass, that I may pour upon it. Wherefore, when 
 this wall was finished, Gog and Magog could not scale it, 
 neither could they dig through it. 1 And Dhu'lkarnein said, 
 This it a mercy from my LORD : but when the prediction 
 of my LORD shall come to be fulfilled, he shall reduce the 
 wall to dust ; and the prediction of my LORD is true. On 
 that day we will suffer some of them to press tumultuously 
 like waves on others : and the trumpet shall be sounded, and 
 we will gather them in a body together. And we will set 
 hell on that day before the unbelievers ; whose eyes have 
 been veiled from my remembrance, and who could not hear 
 my words. Do the unbelievers think that I will not punish 
 them, for that they take my servants for their protectors be-
 
 250 AL KORAN. 
 
 Bides me ? Verily we have prepared hell for the abode of 
 the infidels. Say, Shall we declare unto you those whosa 
 works are vain, whose endeavor in the present life hath been 
 wrongly directed, and who think they do the work which ia 
 right ? These are they who believe not in the signs of their 
 LORD, or that they shall be assembled before him ; where- 
 fore their works are vain, and we will not allow them any 
 weight on the day of resurrection. This thall be their re- 
 ward, namely, hell ; for that they have disbelieved, and have 
 held my signs and apostles in derision. But as for those who 
 believe and do good works, they shall have the gardens of 
 paradise for their abode : they shall remain therein forever ; 
 they shall wish for no change therein. Say, If the sea were 
 ink to write the words of my LORD, verily the sea would fail, 
 before the words of my LORD would fail ; although we added 
 another sea like unto it as a further supply. Say, Verily I 
 am only a man as ye are. It is revealed unto me that your 
 GOD is one only GOD : let him therefore who hopeth to meet 
 his LORD work a righteous work ; and let him not make any 
 other to partake in the worship of his LOKD. 
 
 CHAPTER 
 
 ENTITLED, MART ; REVEALED AT MECCA. 
 DT THE NAME OF THB HOST MERCIFUL GOD. 
 
 C. H. Y. A. S. A COMMEMORATION of the mercy of thy 
 LORD towards his servant Zacharias. When he called upon 
 his LORD, invoking him in secret, and said, O LORD, verily 
 my bones are weakened, and my head is become white with 
 hoariness, and I have never been unsuccessful in my prayers 
 to thee, LORD. But now I fear my nephews, who are to suc- 
 ceed after me, for my wife is barren : wherefore, give mo a suc- 
 cessor of my own body from before thee ; who may be my heir, 
 \nd may be an heir of the family of Jacob ; and grant, LORD, 
 that he may be acceptable unto thee. And the angel answered 
 him, Zacharias, verily we bring thee tidings of a son, whose 
 name shall be John ; we have not caused any to bear tho
 
 AL KORAN. 25J 
 
 same name before him. Zacharias said, LORD, how shall 1 
 have a son, seeing my wife is barren, and I am now arrived 
 at a great age, and am decrepit ? The angel said, So shall it 
 be: thy LORD saith, This is easy with me ; since I created 
 thee heretofore, when thou wast nothing. Zacharias answer- 
 ed, O LORD, give me a sign. The angel replied, Thy sign 
 thall be that thou shalt not speak to men for three nights, 
 although thou be in perfect health. And he went forth unto 
 his people, from the chamber, and he made signs unto them, 
 as {f he should say, Praise ye God in the morning and in the 
 evening. And we said unto his son, John, receive the book 
 of the law, with a resolution to study and observe it. And we 
 bestowed on him wisdom, when he was yet a child, and mercy 
 from us, and purity of life; and he was a devout person, and 
 dutiful towards his parents, and was not proud or rebellious. 
 Peace be on him the day whereon he was born, and the day 
 whereon he shall die, and the day whereon he shall be raised 
 to life. And remember in the book of the Koran the story of 
 Mary ; when she retired from her family to a place towards 
 the east, and took a veil to conceal herself from them ; and 
 we sent our spirit Gabriel unto her, and he appeared unto 
 her in the shape of a perfect man. She said, I fly for refuge 
 unto the merciful God, that he may defend me from thee : if 
 thou fearest him, thou wilt not approach me. He answered, 
 Verily I am the messenger of thy LORD, and am sent to give 
 thee a holy son. She said, How shall I have a son, seeing a 
 man hath not touched me, and I am no harlot ? Gabriel re- 
 plied, So shall it be : thy LORD saith, This is easy with me ; 
 and we will perform it, that we may ordain him for a sign 
 unto men, and a mercy from us: for it is a thing which is 
 decreed. Wherefore she conceived him ; and she retired 
 aside with him in her womb to a distant place ; and the pains 
 of child-birth came upon her near the trunk of a palm-tree. 
 She said, Would to GOD I had died before this, and had be- 
 come a thing forgotten, and lost in oblivion. And he who 
 was beneath her called to her, saying, be not grieved ; now 
 hath GOD provided a rivulet under thee ; and do thou shake 
 the body of the palm-tree, and it shall let fall ripe dates upon 
 ihee ready gathered. And eat, and drink, and calm thy 
 mind. Moreover, if thou see any man, and he question thee, 
 say, Verily I have vowed a fast unto the Merciful : where- 
 fore I will by no means speak to a man this day. So she
 
 252 AL KORAN. 
 
 brought the child to her people, carrying him in her armt 
 And they said unto her, Mary, now hast thou done a strange 
 thing : sister of Aaron, thy father was not a bad man, 
 neither was thy mother a harlot. But she made signs unto 
 the child to answer them ; and they said, How shall we speak 
 to him, who is an infant in the cradle ? Whereupon the child 
 said, Verily I am the servant of GOD ; he hath given me the 
 book of the gospel, and hath appointed me a prophet. And 
 he hath made me blessed, wheresoever I shall be ; and hath 
 commanded me to observe prayer, and to give alms, so long aa 
 I shall live ; and he hath made me dutiful towards my mother, 
 and hath not made me proud or unhappy. And peace be on 
 me the day whereon I was born, and the day whereon I shall 
 die, and the day whereon I shall be raised to life. This was 
 Jesus the son of Mary ; the Word of truth, concerning whom 
 they doubt. It is not meet for GOD, that he should have any 
 eon ; GOD forbid ! When he decreeth a thing, he only saith un- 
 to it, Be; and it is. And verily GOD is my LORD and your 
 LOUD ; wherefore, serve him : this is the right way. Yet the 
 sectaries differ among themselves concerning Jesus; but woe be 
 unto those who are unbelievers, because of their appearance 
 at the great day. Do thou cause them to hear, and do thou 
 cause them to see, on the day whereon they shall come unto ua 
 to be judged : but the ungodly are this day in a manifest error. 1 
 And do thou forewarn them of the day of sighing, when the 
 matter shall be determined, while they are now sunk in neg- 
 ligence, and do not believe. Verily we will inherit the earth, 
 and whatever creatures are therein ; and unto us shall they 
 att return. And remember Abraham in the book of the 
 Koran ; for he was one of great veracity, and a prophet. 
 When he said unto his father, O my father, why dost thou 
 worship that which heareth not- neither seeth, nor profiteth 
 thee at all? my father, verily a degree of knowledge 
 hath been bestowed on me, which hath not been bestowed 
 on thee : wherefore follow me ; I will lead thee into an 
 even way. O my father, serve not Satan ; for Satan was 
 rebellious unto the Merciful. O my father, verily I fear 
 lest a punishment be inflicted on thee from the Merciful, and 
 thou become a companion of Satan. His father answered, 
 Dost thou reject my gods, O Abraham ? If thou forbear not, 
 I will surely stone thee : wherefore leave me for a long time. 
 Abraham replied, Peace be on thee : I will ask pardon foi
 
 AL KORAN. 253 
 
 Ihee of my LORD ; for he is gracious unto me. And I will 
 separate myself from you, and from the idols which ye invoke 
 besides GOD ; and I will call upon my LORD ; it may be 
 that I shall not be unsuccessful in calling on my LORD, as ye 
 are in catting upon them. And when he had separated him- 
 self from them, and from the idols which they worshipped 
 besides GOD, we gave him Isaac and Jacob ; and we made 
 each of them a prophet, and we bestowed on them, through 
 our mercy, the gift of prophecy, and children and wealth ; 
 and we caused them to deserve the highest commendations. 
 And remember Moses in the book of the Koran : for he was 
 sincerely upright, and was an apostle and a prophet. And 
 we called unto him from the right side of Mount Sinai, and 
 caused him to draw near, and to discourse privately with Ui. 
 And we gave him, through our mercy, his brother Aaron a 
 prophet, for his assistant. Remember also Ismael in the 
 tame book ; for he was true to his promise, and was an apos- 
 tle, and a prophet. And he commanded his family to observe 
 prayer, and to give alms ; and he was acceptable unto big 
 LORD. And remember Edris in the same book ; for he was 
 a just person, and a prophet : and we exalted him to a high 
 place. These are they unto whom GOD hath been bounteous, 
 of the prophets of the posterity of Adam, and of those whom 
 we carried in the ark with Noah ; and of the posterity of 
 Abraham, and of Israel, and of those whom we have directed 
 and chosen. When the signs of the Merciful were read unto 
 them, they fell down, worshipping, and wept : but a .succeed' 
 ing generation have come after them, who neglect prayer, and 
 follow their lusts ; and they shall surely fall into evil : except 
 him who repenteth, and believeth, and doth that which is 
 right ; these shall enter paradise, and they shall not in tl e 
 least be wronged : gardens of perpetual abode shall be their 
 reward, which the Merciful hath promised unto his servants, 
 as an object of faith ; for his promise will surely come to be 
 fulfilled. Therein shah 1 they hear no vain discourse, but 
 peace ; and their provision shall be prepared for them therein 
 morning and evening. This is paradise, which we will give 
 for an inheritance unto such of our servants as shall be pious. 
 We descend not from heaven, unless by the command of thy 
 LORD : unto him belongeth whatsoever is before us, and what- 
 soever is behind us, and whatsoever is in the intermediate 
 tpace ; neither is thy LORD forgetful of thee. 1 He it the
 
 254 AL KORAS. 
 
 LORD of heaven and earth, and of whatsoever is between 
 hem : wherefore worship him, and be constant in his worship. 
 Dost thou know any named like him ? Man saith, After 1 
 jhall have been dead, shall I really be brought forth alive 
 from the grave f Doth not man remember that we created 
 him heretofore, when he was nothing ? But by thy LORD 
 we will surely assemble them and the devils to judgment ; 
 then will we set them round about hell on their knees : after- 
 wards we will draw forth from every sect such of them as 
 thatt have been a more obstinate rebel against the Merciful ; 
 and we best know which of them are more worthy to be 
 burned therein. There shall be none of you but shall ap- 
 proach near the same : this is an established decree with thy 
 LORD. 1 Afterwards we will deliver those who shall have 
 been pious, but we will leave the ungodly therein on their 
 knees. When our manifest signs are read unto them, the in- 
 fidels say unto the true believers, Which of the two parties 
 is in the more eligible condition, and formeth the more ex- 
 cellent assembly ? But how many generations have we 
 destroyed before them, which excelled them in wealth, and in 
 outward appearance ? Say, Whosoever is in error, the Mer- 
 ciful will grant him a long and prosperous life, until they see 
 that with which they are threatened, whether it be the pun- 
 ishment of this life, or that of the last hour ; and hereafter 
 they shall know who is in the worse condition, and the weaker 
 in forces. GOD shall more fully direct those who receive 
 direction ; and the good works which remain forever are better 
 in the sight of thy LORD than worldly possessions, in respect 
 to the reward, and more eligible in respect to the future 
 recompense. Hast thou seen him who believeth not in our 
 signs, and saith, I shall surely have riches and children be- 
 stowed on me ? Is he acquainted with the secrets of futurity ; 
 or hath he received a covenant from the Merciful that it shall 
 be so? By no means. We will surely write down that 
 which he saith ; and increasing we will increase his punish- 
 ment ; and we will be his heir as to that which he speaketh 
 of; and on the last day he shall appear before us alone and 
 naked. They have taken other gods, besides GOD, that they 
 may be a glory unto them. By no means. Hereafter shall 
 they deny their worship ; and they shall become adversaries 
 unto them. Dost thou not see that we send the devils against 
 the infidels, to incite them to fin by their instigations ? Where-
 
 AL KORAN. 256 
 
 fore be not in haste to call down destruction upon them ; for 
 we number unto them a determined number of days of res- 
 pite. On a certain day we will assemble the pious before 
 the Merciful in an honorable manner, as ambassadors come 
 into the presence of a prince : but we will drive the wicked 
 into hell, as cattle are driven to water : they shall obtain no 
 intercession, except he only who hath received a covenant 
 from the Merciful. 1 They say, The Merciful hath begotten 
 issue. Now have ye uttered an impious thing : it wanteth 
 little but that on occasion thereof the heavens be rent, and 
 the earth cleave in sunder, and the mountains be overthrown 
 and fall, for that they attribute children unto the Merciful ; 
 whereas it becometh not GOD to beget children. Verily there 
 is none in heaven or on earth but shall approach the Merci 
 ful as his servant. He encompasseth them by his knowledge 
 and power, and numbereth them with an exact computation . 
 and they shall all come unto him on the day of resurrection, 
 destitute both of helpers and followers. But as for those who 
 believe and do good works, the Merciful will bestow on them 
 love. Verily we have rendered the Koran easy for thy 
 tongue, that thou mayest thereby declare our promises unto 
 the pious, and mayest thereby denounce threats unto conten- 
 tious people. And how many generations have we destroyed 
 before them ? Dost thou find one of them remaining f Or 
 dost thou hear so much at a whisper concerning them ? 
 
 CHAPTER XX. 
 
 1NTITLED, T. H. ; REVEALED AT MECCA. 
 Ill THE NAJfB OF THE MOST MEBCirUL GOD. 
 
 T. H. WE have not sent down the Koran unto thee, that 
 &ou shouldest be unhappy ; but for an admonition unto him 
 who feareth God: being sent down from him who created 
 the earth, and the lofty heavens. The Merciful sitteth on 
 4t throne : unto him belongeth whatsoever is in heaven and 
 n earth, and whatsoever is between them, and whatsoever u
 
 256 AL KORAN. 
 
 under the earth. If thou pronounce thy prayers with a loud 
 voice, know that it is not necessary in respect to God; for he 
 knoweth that which is secret, and what is yet more hidden, 
 GOD I there is no GOD but he, he hath most excellent names, 
 Hast thou been informed of the history of Moses ? When he 
 saw fire, and said unto his family, Tarry ye here ; for I per- 
 ceive fire : peradventure I may bring you a brand thereout, 
 or may find a direction in our way by the fire. And when 
 he was come near unto it, a voice called unto him, saying, 
 
 Moses, verily I am thy LORD : wherefore put off thj 
 shoes ; for thou art in the sacred valley Towa. And I have- 
 chosen thee ; therefore hearken with attention unto that 
 which is revealed unto thee. Verily I am GOD ; there is no 
 god besides me; wherefore worship me, and perform thy 
 prayer in remembrance of me. Verily the hour cometh : 
 
 1 will surely manifest the same, that every soul may receive 
 its reward for that which it hath deliberately done. Let not 
 him who believeth not therein, and who followeth his lust, 
 prevent thee from believing in the same, lest thou perish. 
 Now what is that in thy right hand, Moses? He an- 
 swered, It is my rod whereon I lean, and with which I beat 
 down leaves for my flock ; and I have other uses for it. God 
 said unto him, Cast it down, O Moses. And he cast it down, 
 and behold, it became a serpent, which ran about. God said, 
 Take hold on it, and fear not : we will reduce it to its former 
 condition. And put thy right hand under thy left arm : it 
 shall come forth white, without any hurt. This shall be an- 
 other sign : that we may show thee some of our greatest 
 signs. Go unto Pharaoh : for he is exceedingly impious. 
 Moses answered, LORD, enlarge my breast, and make what 
 thou hast commanded me easy unto me : and loose the knot 
 of my tongue, that they may understand my speech.* And 
 give me a counsellor of my family, namely, Aaron my brother. 
 Gird up my loins by him, and make him my colleague in the 
 business : that we may praise thee greatly, and may remem- 
 ber thee often; for thou regardest us. God replied, Now 
 hast thou obtained thy request, Moses : and we have here- 
 tofore been gracious unto thee, another time, when we re- 
 vealed unto thy mother that which was revealed unto her, 
 taying, Put him into the ark, and cast him into the river 
 and the river shall throw him on the shore ; and my enemy 
 and his enemy shall take him and bring him up ; and I be-
 
 AL KORAN. 257 
 
 towed on thee love from me, that thou mightest be bred up 
 under ray eye. 1 When thy sister went and said, Shall I bring 
 you unto one who will nurse the child? So we returned thee 
 unto thy mother, that her mind might be set at ease, and that 
 she might not be afflicted. And thou slewest a soul, and we 
 delivered thee from trouble ; and we proved thee by several 
 trials : and afterwards thou didst dwell some years among 
 the inhabitants of Madian. Then thou earnest hither accord- 
 ing to our decree, O Moses ; and I have chosen thee for my- 
 self; wherefore go thou and thy brother with my signs ; and 
 be not negligent in remembering me. Go ye unto Pharaoh, 
 for he is excessively impious : and speak mildly unto him ; 
 peradventure he will consider, or will fear our threats. They 
 answered, LORD, verily we fear lest he be precipitately 
 violent against us, or lest he transgress more exorbitantly. 
 God replied, Fear not ; for I am with you : I will hear and 
 will see. Go ye therefore unto him, and say, Verily we are 
 the messengers of thy LORD : wherefore send the children 
 of Israel with us, and do not afflict them. Now are we come 
 unto thee with a sign from thy LORD : and peace be upon 
 him who shall follow the true direction. Verily it hath been 
 revealed unto us, that a punishment shall be inflicted on him 
 who shall charge us with imposture, and shall turn back. 
 And when they had delivered their message, Pharaoh said, 
 Who is your LORD, Moses ? He answered, Our LORD 
 is he who giveth all things : he hath created them, and 
 directeth them by his providence. Pharaoh said, What there- 
 fore is the condition of the former generations ? Moses an- 
 swered, The knowledge thereof is with my LORD, in the 
 book of his decrees: my LORD erreth not, neither doth he 
 forget. It is he who hath spread the earth as a bed for you, 
 and hath made you paths therein ; and who sendeth down 
 rain from heaven, whereby we cause various kinds of vege- 
 tables to spring forth: saying, Eat of part, and feed your 
 cattle with other part thereof. Verily herein are signs unto 
 those who are endued with understanding. Out of the ground 
 have we created you ; and to the same will we cause you to 
 teturn, and we will bring you forth from thence another time. 
 And we showed Pharaoh all our signs which we had em~ 
 powered Moses to perform : but he accused him of imposture, 
 and refused to believe ; and he said, Art thou come unto us 
 that thou mayest dispossess us of our land by thy enchant 
 7
 
 258 AL KORAN. 
 
 ments, O Moses ? Verily we will meet thee with the lika 
 enchantments ; wherefore fix an appointment between ua 
 and thee ; we will not fail it, neither shalt thou, in an equal 
 place. Moses answered, Let your appointment he on the 
 day of your solemn feast ; and let the people be assembled 
 in open day. And Pharaoh turned away from Moses, and 
 gathered together the most expert magicians to execute his 
 stratagem ; and then came to the appointment. Moses said 
 unto them, Woe be unto you ! do not devise a lie against 
 GOD, lest he utterly destroy you by some judgment: for he 
 shall not prosper who deviseth lies. And the magicians 
 disputed concerning their affair among themselves, and dis- 
 coursed in private : and they said, These two are certainly 
 magicians : they seek to dispossess you of your land by their 
 sorcery ; and to lead away with them your chiefest and most 
 considerable men. Wherefore collect all your cunning, and 
 then come in order : for he shall prosper this day, who shall 
 be superior. They said, O Moses, whether wilt thou cast 
 down thy rodjirst, or shall we be the first who cast down our 
 rods? He answered, Do ye cast down your rods jirst. And 
 behold, their cords and their rods appeared unto him, by their 
 enchantment, to run about like serpents ; wherefore Moses 
 conceived fear in his heart. But we said unto him, Fear 
 not ; for thou shalt be superior : therefore cast down the rod 
 which is in thy right hand ; and it shall swallow up the seem- 
 ing serpents which they have made : for what they have 
 made is only the deceit of an enchanter ; and an enchanter 
 shall not prosper, whithersoever he cometh. And the magi- 
 cians, when they saw the miracle which Moses performed, fell 
 down and worshipped, saying, We believe in the LORD of 
 Aaron and of Moses. Pharaoh said unto them, Do ye be- 
 lieve in him before I give you permission ? Verily this is 
 your master, who hath taught you magic. But I will surely 
 cut off your hands and your feet on the opposite sides ; and 
 I will crucify you on trunks of palm-trees : and ye shall 
 know which of us is more severe in punishing, and can 
 longer protract your pains. They answered, We will by no 
 means have greater regard unto thee than unto those evident 
 miracles which have been shown us, or than unto him who 
 hath created us. Pronounce therefore that sentence against 
 us which thou art about to pronounce : for thou canst only 
 give sentence as to this present life. Verily we believe in
 
 AL KORAN. 259 
 
 ur LORD, that he may forgive us our sins, and the sorcery 
 which thou hast forced us to exercise: for GOD is better to 
 reward, and more able to prolong punishment than thou. 
 Verily whosoever shall appear before his LORD on the day 
 of judgment, polluted with crimes, shall have hell for hit 
 reward; he shall not die therein, neither shall he live. But 
 whoever shall appear before him, having been a true believ- 
 er, and shall have worked righteousness, for these are pre- 
 pared the highest degrees of happiness ; namely, gardens of 
 perpetual abode, which shall be watered by rivers ; they 
 shall remain therein forever : and this shall be the reward 
 of him who shall be pure. And we spake by revelation unto 
 Moses, saying, Go forth with my servants out of Egypt by 
 night ; and smite the waters with thy rod, and make them a 
 dry path through the sea : be not apprehensive of Pharaoh's 
 overtaking thee ; neither be thou afraid. And when Moses 
 had done so, Pharaoh followed them with his forces ; and the 
 waters of the sea overwhelmed them. And Pharaoh caused 
 his people to err, neither did he direct them aright. Thus, 
 children of Israel, we delivered you from your enemy ; and 
 we appointed you the right side of Mount Sinai to discourse 
 with Moses and to give him the law ; and we caused manna 
 and quails to descend upon you, saying, Eat of the good 
 things which we have given you for food ; and transgress not 
 therein, lest my indignation fall on you ; and on whomsoever 
 my indignation shall fall, he shall go down headlong into per- 
 dition. But I witt be gracious unto him who shall repent 
 and believe, and shall do that which is right ; and who shall 
 be rightly directed. What hath caused thee to hasten from 
 thy people, O Moses, to receive the law f He answered, 
 These follow close on my footsteps ; but I have hastened 
 unto thee, O LORD, that thou mightest be well pleased with 
 me. God said, We have already made a trial of thy people, 
 since thy departure ; and al Sameri hath seduced them to 
 idolatry. Wherefore Moses returned unto his people in 
 great wrath, and exceedingly afflicted. And he said, my 
 people, had not your LORD promised you a most excellent 
 promise ? Did the time of my absence seem long unto you ? 
 Or did ye desire that indignation from your LORD should 
 fall on you, and therefore failed to keep the promise which 
 ve made me ? They answered, We have not failed in what 
 we promised thee of our own authority ; but we were mads
 
 260 AL KORAN. 
 
 to carry in several loads of gold and silver, of the ornaments 
 of the people, and we cast them into the fire ; and in like 
 manner al Sameri also cast in what he had collected, and he 
 produced unto them a corporeal calf, which lowed. And al 
 Sameri and his companions said, This is your god, and the 
 god of Moses ; but he hath forgotten him, and is gone to seek 
 tome other. Did they not therefore see that their idol re- 
 turned them no answer, and was not able to cause them 
 either hurt or profit? And Aaron had said unto them before, 
 my people, verily ye are only proved by this calf; for 
 your LORD is the Merciful: wherefore, follow me, and obey 
 my command. They answered, We will by no means cease 
 to be devoted to its worship, until Moses return unto us. 
 And when Moses was returned, he said, O Aaron, what hin- 
 dered thee, when thou sawest that they went astray, that 
 thou didst not follow me? Hast thou, therefore, been dis- 
 obedient to my command ? Aaron answered, O son of my 
 mother, drag me not by the beard, nor by the hair of my 
 head. Verily I feared lest thou shouldest say, Thou hast 
 made a division among the children of Israel, and thou hast 
 not observed my saying. Moses said unto al Sameri, What 
 was thy design, O Sameri? He answered, I saw that which 
 they saw not ; wherefore I took a handful of dust from the 
 footsteps of the messenger of God, and I cast it into the 
 molten calf; for so did my mind direct me. Moses said, Get 
 thee gone ; for thy punishment in this life shall be, that thou 
 shall say unto those who shall meet thee, Touch me not ; and 
 a threat is denounced against thee of more terrible pains, in 
 the life to come, which thou shalt by no means escape. 1 And 
 behold now thy god, to whose worship thou hast continued 
 assiduously devoted ; verily we will burn it ; and we will re- 
 duce it to powder, and scatter it in the sea. Your GOD is 
 the true GOD, besides whom there is no other god : he com- 
 prehendeth all things by his knowledge. Thus do we recite 
 unto thee, Mohammed, relations of what hath passed here- 
 tofore ; and we have given thee an admonition from us. He 
 who shall turn aside from it shall surely carry a load of guilt 
 on the day of resurrection : they shall continue thereunder 
 forever ; and a grievous burden shall it be unto them on, 
 the day of resurrection. On that day the trumpet shall 
 be sounded ; and we will gather the wicked together on 
 that day, having gray eyes. 1 They shall speak with a low
 
 AL KORAN 
 
 Toioe to one another, toying, Ye have not tarried above tea 
 days. We well know what they will say ; when the most 
 conspicuous among them for behavior shall say, Ye have 
 not tarried above one day. They will ask thee concerning 
 the mountains : Answer, My LORD will reduce them to 
 dust, and scatter them abroad ; and he will leave them a 
 plain equally extended: thou slialt see no part of them 
 higher or lower than another. On that day mankind shall 
 follow the angel who will call them to judgment, none shall 
 have power to turn aside from him; and their voices shall 
 be low before the Merciful, neither shalt thou hear any 
 more than the hollow sound of their feet. On that day, the 
 intercession of none shall be of advantage unto another, ex- 
 cept the intercession of him to whom the Merciful shall grant 
 permission, and who shall be acceptable unto him in what he 
 eaith. God knoweth that which is before them, and that 
 which is Behind them ; but they comprehend not the same 
 by their knowledge : and their faces shall be humbled before 
 the living, the self-subsisting God; and he shall be wretched 
 who shall bear his iniquity. But whosoever shall do good 
 works, being a true believer, shall not fear any injustice, or 
 any diminution of his reward from God. And thus have we 
 sent down this book, being a Koran in the Arabic tongue ; 
 and we have inserted various threats and promises therein, 
 that men may fear God, or that it may awaken some con- 
 sideration in them : wherefore, let GOD be highly exalted, the 
 King, the Truth ! Be not over-hasty in receiving or repeating 
 <he Koran before the revelation thereof be completed unto 
 thee ; and say, LORD, increase my knowledge. We hereto- 
 fore gave a command unto Adam ; but he forgot the tame, 
 and ate of the forbidden fruit ; and we found not in him a 
 firm resolution. And remember when we said unto the an- 
 gels, Worship ye Adam ; and they worshipped him : but 
 Eblis refused. And we said, Adam, verily this is an 
 enemy unto thee, and thy wife: wherefore, beware lest he 
 turn you out of paradise; for then shalt thou be miserable. 
 Vorily we have made a provision for thee, that thou shalt not 
 hunger therein, neither shalt thou be naked : and there it 
 nlso a provision made for thee, that thou shalt not thirst 
 therein, neither shaU thou be incommoded by heat. But 
 Satan whispered evil suggestions unto him, saying, Adam, 
 shall I guide thee to the tree of eternity, and a kingdom
 
 262 AL KORAN. 
 
 which faileth not? And they both ate thereof: and theii 
 nakedness appeared unto them; and they began to sew 
 together the leaves of paradise, to cover themselves. And 
 thus Adam became disobedient unto his LORD, and was 
 seduced. Afterwards his LORD accepted him, on his re- 
 pentance, and was turned unto him, and directed him. And 
 God said, Get ye down hence, all of you : the one of you 
 thall be an enemy unto the other. But hereafter shall a 
 direction come unto you from me : and whosoever shall 
 follow my direction shall not err, neither shall he be un- 
 happy ; but whosoever shall turn aside from my admonition, 
 verily he shall lead a miserable life, and we will cause him 
 to appear before us on the day of resurrection, blind. And 
 he shall say, O LORD, why hast thou brought me before thee 
 blind, whereas before I saw clearly ? God shall answer, 
 Thus hare we done, because our signs came unto thee, and 
 thou didst forget them ; and in the same manner shalt thou 
 be forgotten this day. And thus will we reward him who 
 shall be negligent, and shall not believe in the signs of his 
 LORD : and the punishment of the life to come shall be 
 more severe, and more lasting, than the punishment of this 
 life. Are not the Meccans, therefore, acquainted how many 
 generations we have destroyed before them ; in whose dwell- 
 ings they walk ? Verily herein are signs unto those who 
 are endued with understanding. And unless a decree had 
 previously gone forth from thy LORD for their respite, verily 
 their destruction had necessarily followed : but there is a 
 certain time determinedly God for their punishment. Where- 
 fore, do thou, Mohammed, patiently bear that which they 
 say ; and celebrate the praise of thy LORD before the rising 
 of the sun, and before the setting thereof, and praise him in 
 the hours of the night, and in the extremities of the day, 
 that thou mayest be well- pleased with the prospect of receiv- 
 ing favor from God. And cast not thine eyes on that which 
 we have granted divers of the unbelievers to enjoy, namely, 
 the splendor of this present life, that we may prove them 
 thereby ; for the provision of thy LORD is better, and more 
 permanent. Command thy family to observe prayer ; and do 
 thou persevere therein. We require not of thee that thou 
 labor to gain necessary provisions for thyself and family ; we 
 will provide for thee ; for the prosperous issue shall attend 
 on piety. The unbelievers say, Unless he come unto us with
 
 AL KORAN. 2G3 
 
 a sign from his LORD, we will not believe on him. Hath not 
 a plain declaration come unto them, of that which it con 
 tained in the former volumes of scripture, by the revelation 
 of the Koran ? if we had destroyed them by a judgment 
 before the same had been revealed, they would have said, at 
 the resurrection, O LORD, how could we believe since thou 
 didst not send unto us an apostle, that we might follow thy 
 signs, before we were humbled and covered with shame ? 
 Say, Each of us wait the issue : wait, therefore ; for ye shall 
 Burely know hereafter who have been the followers of the 
 even way, and who hath been rightly directed. 
 
 CHAPTER XXL 
 
 UTTITLED, THE PROPHETS; REVEALED AT MECCA. 
 
 11C THB NAME OF THE MOST MERCIFUL OOD. 
 
 THE time of giving up their account draweth nigh unto 
 the people of Mecca ; while they are sunk in negligence, 
 turning aside from the consideration thereof. No admo- 
 nition cometh unto them from their LORD, being lately 
 revealed in the Koran, but when they hear it, they turn it to 
 sport : their hearts are taken up with delights. And they 
 who act unjustly discourse privately together, saying, Is this 
 Mohammed any more than a man like yourselves ? Will ye 
 therefore come to hear a piece of sorcery, when ye plainly 
 perceive it to be so ? Say, My LORD knoweth whatever is 
 spoken in heaven and on earth : it is he who heareth and 
 knoweth. But they say, The Koran is a confused heap of 
 dreams : nay, he hath forged it ; nay, he is a poet : let him 
 come unto us therefore with some miracle, in like manner 
 as the former prophets were sent. None of the cities which 
 we have destroyed believed the miracles which they saw per- 
 formed before them : will these therefore believe, if they see 
 a miracle ? We sent none as our apostles before them, other 
 than men, unto whom we revealed our will. Ask those who 
 we acquainted with the scripture, if ye know not this. W$
 
 264 AL KOBAIT. 
 
 gave them not a body which could be supported without their 
 eating food ; neither were they immortal. But we made 
 good our promise unto them : wherefore we delivered them, 
 and those whom we pleased ; but we destroyed the exorbi- 
 tant transgressors. Now have we sent down unto you, 
 Koreish, the book of the Koran ; wherein there is honorable 
 mention of you : will ye not therefore understand ? And 
 how many cities have we overthrown, which were ungodly ; 
 and caused other nations to rise up after them ? And when 
 they felt our severe vengeance, behold, they fled swiftly from 
 those cities. And the angels said scofflngly unto them, Do 
 not fly ; but return to that wherein ye delighted, and to your 
 habitations; peradventure ye will be asked. They answered, 
 Alas for us ! verily we have been unjust. And this their 
 lamentation ceased not, until we had rendered them like corn 
 which is mown down and utterly extinct. We created not 
 the heavens and the earth, and that which is between them, 
 by way of sport. If we had pleased to take diversion, verily 
 we had taken it with that which beseemeth us ; if we had re- 
 solved to have done this. But we will oppose truth to vanity, 
 and it shall confound the same ; and behold, it shall vanish 
 away. Woe be unto you, for that which ye impiously utter 
 concerning God! since whoever is in heaven and on earth 
 ' subject unto him ; and the angels who are in his presence 
 do not insolently disdain his service, neither are they tired 
 therewith. They praise him night and day ; they faint not. 
 Have they taken gods from the earth ? Shall they raise the 
 dead to life ? If there were either in heaven or on earth 
 gods besides GOD, verily both would be corrupted. But far 
 be that which they utter from GOD, the LORD of the throne ! 
 No account shall be demanded of him for what he shall do ; 
 but an account shall be demanded of them. Have they 
 taken other gods besides him ! Say, Produce your proof 
 thereof. This is the admonition of those who are contempo- 
 rary with me, and the admonition of those who have been 
 before me, but the greater part of them know not the truth, 
 and turn aside from the same. We have sent no apostle 
 before thee, but we revealed unto him that there is no god 
 beside myself, wherefore serve me. They say, The Merciful 
 hath begotten issue ; and the angels are his daughters. GOD 
 forbid ! They are his honored servants, they prevent him 
 not in anything which they say; and they execute his com-
 
 AL KORAN. 265 
 
 mand. He knoweth that which is before them, and that 
 which is behind them ; they shall not intercede for any, 
 except for whom it shall please him ; and they tremble for 
 fear of him. Whoever of them shall say, I am a god besides 
 him ; that angel will we reward with hell : for so will we 
 reward the unjust. Do not the unbelievers therefore know, 
 that the heavens and the earth were solid, and we clave the 
 same in sunder; and made every living thing of water? 
 Will they not therefore believe ? And we placed stable 
 mountains on the earth, lest it should move with them ; and 
 we made broad passages between them for paths, that they 
 might be directed in their journeys : and we made the heaven 
 a roof well supported. Yet they turn aside from the signs 
 thereof, not considering that they are the workmanship of 
 God, It is he who hath created the night, and the day, and 
 the sun, and the moon ; all the celestial bodies move swiftly, 
 each in its respective orb. We have not granted unto any 
 man before thee eternal permanency in this world ; if thou 
 die, therefore, will they be immortal ? Every soul shall taste 
 of death : and we will prove /ou with evil, and with good, for 
 a trial of you; and unto us shall ye return. When the unbe- 
 lievers see thee, they receive thee only with scoffing, saying, 
 Is this he who mentioneth your gods with contempt ? Yet 
 themselves believe not what is mentioned to them of the 
 Merciful. Man is created of precipitation. Hereafter will 
 I show you my signs, so that ye shall not wish them to be 
 hastened. They say, When will this threat be accomplished, 
 if ye speak truth ? If they who believe not knew that the 
 time will surely come, when they shall not be able to drive 
 back the fire of hell from their faces, nor from their backs, 
 neither shall they be helped, they would not hasten it. But 
 the day of vengeance shall come upon them suddenly, and 
 shall strike them with astonishment : they shall not be able 
 to avert it, neither shall they be respited. Other apostles 
 have been mocked before thee ; but the punishment which 
 they scoffed at fell upon such of them as mocked. Say 
 unto the scoffers, Who shall save you by night and by day 
 from the Merciful ? Yet they utterly neglect the remem- 
 brance of their LORD. Have they gods who will defend 
 them, besides us ? They are not able to help themselves ; 
 neither shall they be assisted against us by their companions, 
 But we have permitted these men and their fathers to enjoy
 
 266 AL KORAN. 
 
 worldly prosperity, so long as life was continued unto them. 
 Do they not perceive that we come unto the land of th 
 unbelievers, and straiten the borders thereof? Shall they 
 therefore be the conquerors ? Say, I only preach unto you 
 the revelation of God: but the deaf will not hear thy call, 
 whenever they are preached unto. Yet if the least breath 
 of the punishment of thy LORD touch them, they will surely 
 say, Alas for us ! verily we have been unjust. We will 
 appoint just balances for the day of resurrection ; neither 
 shall any soul be injured at all : although the merit or guilt 
 of an action be of the weight of a grain of mustard-seed 
 only, we will produce it publicly ; and there will be sufficient 
 accountants with us. We formerly gave unto Moses and 
 Aaron the law, being a distinction between good and evil, and 
 a light and admonition unto the pious ; who fear their LORD 
 in seciet, and who dread the hour of judgment. And this 
 book also is a blessed admonition, which we have sent down 
 from heaven : will ye therefore deny it ? And we gave unto 
 Abraham his direction heretofore, and we knew him to be 
 worthy of the revelations wherewith he was favored. Remem- 
 ber when he said unto his father, and his people, What are 
 these images, to which ye are so entirely devoted ? They 
 answered, We found our fathers worshipping them. He 
 said, Verily both ye and your fathers have been in a mani- 
 fest error. They said, Dost thou seriously tell us the truth, 
 or art thou one who jestest with us ? He replied, Verily 
 your LORD is the LORD of the heavens and the earth ; it is 
 he who hath created them : and I am one of those who bear 
 witness thereof. By GOD, I will surely devise a plot against 
 your idols, after ye shall have retired from them, and shall 
 have turned your backs. 1 And in the people's absence he went 
 into the temple where the idols stood, and he brake them all in 
 pieces, except the biggest of them ; that they might lay the 
 blame upon that. And when they were returned, and saw the 
 \avoc which had been made, they said, Who hath done this 
 to our gods ? He is certainly an impious person. And cer- 
 tain of them answered, We heard a young man speak re- 
 proachfully of them : he is named Abraham. They said, 
 Bring him therefore before the people, that they may bear 
 witness against him. And when he was brought before th 
 attembly, they said unto him, Hast thou done this unto our 
 gods, O Abraham ? He answered, Nay, that biggest of them
 
 AL KORAN. 267 
 
 hath done it : but ask them, if they can speak. And they 
 returned unto themselves, and said the one to the other, Verily 
 ye are the impious persons. Afterwards they relapsed into 
 their former obstinacy, and said, Verily thou knowest that 
 these speak not. Abraham answered, Do ye therefore wor- 
 ship, besides GOD, that which cannot profit you at all, neither 
 can it hurt you ? Fie on you : and upon that which ye 
 worship besides GOD ! Do ye not understand ? They said, 
 Burn him, and avenge your gods : if ye do this it will be well. 
 And when Abraham was cait into the burning pile, we said, 
 O fire, be thou cold, and a preservation unto Abraham. 1 And 
 they sought to lay a plot against him : but we caused them to 
 be the sufferers. 2 And we delivered him, and Lot, by bring- 
 ing them into the land wherein we have blessed all creatures. 
 And we bestowed on him Isaac and Jacob, as an additional 
 gift : and we made all of them righteous persons. We also 
 made them models of religion, that they might direct others 
 by our command : and we inspired into them the doing of 
 good works, and the observance of prayer, and the giving of 
 alms ; and they served us. And unto Lot we gave wisdom 
 and knowledge, and we delivered him out of the city which 
 committed filthy crimes ; for they were a wicked and insolent 
 people ; and we led him into our mercy ; for he was an 
 upright person. And remember Noah, when he called for 
 destruction on his people, before the prophets above mentioned: 
 and we heard him, and delivered him and his family from a 
 great strait : and we protected him from the people who ac- 
 cused our signs of falsehood ; for they were a wicked people, 
 wherefore we drowned them all. And remember David and 
 Solomon, when they pronounced judgment concerning a field, 
 when the sheep of certain people had fed therein by night, 
 having no shepherd ; and we were witnesses of their judg- 
 ment : and we gave the understanding thereof unto Solomon. 
 And on all of them we bestowed wisdom, and knowledge. 
 And we compelled the mountains to praise us, with David ; 
 and the birds also : and we did this. And we taught him 
 the art of making coats of mail for you, that they may defend 
 you in your wars : will ye therefore be thankful ? And unto 
 Solomon we subjected a strong wind : it ran at his command 
 to the land whereon we had bestowed our blessing: and we 
 knew all things. And we alto subjected unto his command 
 divert of the devils, who might dive to yet pearls for him,
 
 268 AL KORAN. 
 
 and perform other work besides this ; and we watched ove* 
 them. And remember Job ; when he cried unto his LORD, 
 taying, Verily evil hath afflicted me : but thou art the most 
 merciful of those who show mercy. 1 Wherefore we heard 
 him, and relieved him from the evil which was upon him : 
 and we restored unto him his family, and as many more with 
 them, through our mercy, and for an admonition unto those 
 who serve God. And remember Ismael, and Edris, and 
 Dhu'lkefl. All these were patient persons ; wherefore we 
 led them into our mercy ; for they were righteous doers. 
 And remember Dhu'lnun, when he departed in wrath, and 
 thought that we could not exercise our power over him. And 
 he cried out in the darkness, saying, There is no GOD, be- 
 sides thee : praise be unto thee ! Verily I have been one of 
 the unjust. Wherefore we heard him, and delivered him 
 from affliction ; for so do we deliver the true believers. And 
 remember Zacharias, when he called upon his LORD, saying, 
 O LORD, leave me not childless : yet thou art the best heir. 
 Wherefore we heard him, and we gave him John ; and we 
 rendered his wife fit for bearing a child unto him. These 
 strove to excel in good works, and called upon us with 
 love, and with fear ; and humbled themselves before us. 
 And remember her who preserved her virginity, and into 
 whom we breathed of our spirit ; ordaining her and her son 
 for a sign unto all creatures. Verily this your religion is 
 one religion, and I am your LORD ; wherefore serve me. 
 But the Jews and Christians have made schisms in the affair 
 of their religion among themselves ; but all of them shall 
 appear before us. Whosoever shall do good works, being a 
 true believer, there shall be no denial of the reward due to 
 his endeavors ; and we will surely write it down unto him. 
 An inviolable prohibition is laid on every city which we shall 
 have destroyed ; for that they shall not return any more into 
 the world, until Gog and Magog shall have a passage opened 
 for them, and they shall hasten from every high hill, and the 
 certain promise shall draw near to be fulfilled : and behold, 
 the eyes of the infidels shall be fixed with astonishment, and 
 they shall say, Alas for us ! we were formerly regardless of 
 this day ; yea, we were wicked doers. Verily both ye, 
 men of Mecca, and the idols which ye worship besides GOD, 
 thatt be cast as fuel into hell jire : ye shall go down into the 
 Wne. Jf these were really gods, they would not go down
 
 AL KORAN. 269 
 
 into the same : and all of them shall remain therein forever 
 In that place shall they groan for anguish ; and they shall 
 not hear aught therein. At for those unto whom the most 
 excellent reward of paradise hath been predestinated by us, 
 they shall be transported far off from the same ; they shall 
 not hear the least sound thereof: and they shall continue 
 forever in the felicity which their souls desire. The greatest 
 terror shall not trouble them ; and the angels shall meet 
 them to congratulate them, saying, This is your day which 
 ye were promised. On that day we will roll up the heavens, 
 as the angel al Sijil rolleth up the book wherein every man's 
 actions are recorded, 1 As we made the first creature out of 
 nothing, so we will also reproduce it at the resurrection. 
 This is a promise which it lietk on us to fulfil: we will surely 
 perform it. And now have we written in the psalms, after 
 the promulgation of the law, ihat my servants the righteous 
 shall inherit the earth. Verily in this book are contained 
 sufficient means of salvation, unto people who serve God. 
 We have not sent thee, Mohammed, but as a mercy unto 
 all creatures. Say, No other hath been revealed unto me, 
 than that your GOD is one GOD : vritt ye therefore be re- 
 signed unto him ? But if they turn their backs to the con- 
 fession of God's unity, say, I proclaim war against you all 
 equally : but I know not whether that which ye are threat- 
 ened with be nigh, or whether it be far distant. Verily God 
 knoweth the discourse which is spoken in public ; and he 
 also knoweth that which ye hold in private. I know not but 
 peradventure the respite granted you is for a trial of you ; 
 and that ye may enjoy the prosperity of this world for a time. 
 Say, LORD, judge between me and my adversaries with truth. 
 Our LORD is the Merciful ; whose assistance it to be im- 
 plored against the blasphemiet and calumnies which ye utter.
 
 270 AL KOBAJf. 
 
 CHAPTER XXIL 
 
 IHTiTLED, TH PILGRIMAGE ; REVEALED AT MBOOA. 
 15 THB KAMK OF THE MOST MERCIFUL GOD. 
 
 O MEN of Mecca, fear your LORD. Verily the shock of 
 the last hour witt be a terrible thing. On the day whereon 
 ye shall see it, every woman who giveth suck shall forget 
 t he infant which she suckleth, and every female that is with 
 young shall cast her burden ; and thou shalt see men seem- 
 ingly drunk, yet they shall not be really drunk : but the 
 punishment of GOD witt be severe. There is a man who 
 disputeth concerning GOD without knowledge, and followeth 
 every rebellious devil : against whom it is written, that who- 
 ever shall take him for his patron, he shall surely seduce. 
 him, and shall lead him into the torment of hell. men, 
 if ye be in doubt concerning the resurrection, consider that 
 we first created you of the dust of the ground ; afterwards, 
 of seed ; afterwards, of a little coagulated blood ; afterwards, 
 of a piece of flesh, perfectly formed in part, and in part im- 
 perfectly formed ; that we might make our power manifest 
 unto you : and we caused that which we please to rest in the 
 wombs, until the appointed time of delivery. Then we 
 bring you forth infants ; and afterwards we permit you to 
 attain your age of full strength : and one of you dieth in hit 
 youth, and another of you is postponed to a decrepit age, so 
 that he forgetteth whatever he knew. Thou seest the earth 
 sometimes dried up and barren : but when we send down 
 rain thereon, it is put in motion and swelleth, and produceth 
 every kind of luxuriant vegetabks. This showeth that GOD 
 is the truth, and that he raiseth the dead to life, and that he 
 is almighty ; and that the hour of judgment will surely come 
 (there is no doubt thereof), and that GOD will raise again 
 those who are in the graves. There is a man who disputeth 
 concerning GOD without either knowledge, or a direction, or 
 an enlightening book ; proudly turning his side, that he may 
 seduce men from the way of GOD. Ignominy shot! attend 
 him in this world ; and on the day of resurrection we will 
 make him taste the torment of burning, when it shall be said
 
 AL KORAN. 271 
 
 unto him, This thou tufferest because of that which thy hands 
 have formerly committed ; for GOD is not unjust towards 
 mankind. There are some men who serve (TOD in a waver- 
 ing manner, standing, as it were, on the verge of the true 
 religion. If good befall one of them, he resteth satisfied 
 therein ; but if any tribulation befall him, he turneth himself 
 round, with the loss both of this world, and of the life to 
 oome. This is manifest perdition. He will call upon that, 
 besides GOD, which can neither hurt him, nor profit him 
 This is an error remote from truth. He will invoke him 
 irho will sooner be of hurt to his worshipper than of advan- 
 tage. Such is surely a miserable patron, and a miserable 
 companion. But GOD will introduce those who shall believe, 
 and do righteous works, into gardens through which rivers 
 flow ; for GOD doth that which he pleaseth. Whoso think- 
 eth that GOD will not assist his apostle in this world, and in 
 the world to come, let him strain a rope towards heaven, then 
 let him put an end to his life, and see whether his devices 
 can render that ineffectual, for which he was angry. Thus 
 do we send down the Koran, being evident signs : for GOD 
 directeth whom he pleaseth. As to the true believers, and 
 those who Judaize, and the-Sabians, and the Christians, and 
 the Magians, and the idolaters ; verily GOD shall judge be- 
 tween them on the day of resurrection ; for GOD is witness 
 of all things. Dost thou not perceive that all creatures both 
 in heaven and on earth adore GOD ; and the sun, and the 
 moon, and the stars, and the mountains, and the trees, and 
 the beasts, and many men ? but many are worthy of chastise- 
 ment : and whomsoever GOD shall render despicable, there 
 shall be none to honor ; for GOD doth that which he pleaseth. 
 These are two opposite parties, who dispute concerning their 
 LORD. And they who believe not shall have garments of 
 fire fitted unto them : boiling water shall be poured on their 
 heads ; their bowels shall be dissolved thereby, and also their 
 skins ; and they shall be beaten with maces of iron. So 
 often as they shall endeavor to get out of hell, because of the 
 anguish of their torments, they shall be dragged back into 
 the same ; and their tormentors shall say unto them, Taste ye 
 the pain of burning. GOD will introduce those who shall 
 believe, and act righteously, into gardens through which 
 rivers flow : they shall be adorned therein with bracelets of 
 gold, and pearls : and their vestures therein shall be silk.
 
 272 AL KORA5. 
 
 They are directed unto a good sayfag ; and are directed into 
 the honorable way. But they who shall disbelieve, and ob- 
 struct the way of GOD, and hinder men from visiting the 
 holy temple of Mecca, which we have appointed for a place 
 of worship unto all men : the inhabitant thereof, and the 
 stranger have an equal right to visit it : and whosoever shall 
 seek impiously to profane it, we will cause him to taste a 
 grievous torment. Call to mind when we gave the site of 
 the house of the Caaba for an abode unto Abraham, saying, 
 Do not associate anything with me ; and cleanse my house 
 for those who compass it, and who stand up, and who bow 
 down to worship. And proclaim unto the people a solemn 
 pilgrimage ; let them come unto thee on foot, and on every 
 lean camel, arriving from every distant road ; that they may 
 be witnesses of the advantages which accrue to them from the 
 visiting this holy place, and may commemorate the name of 
 GOD on the appointed days, in gratitude for the brute cattle 
 which he hath bestowed on them. Wherefore eat thereof, 
 and feed the needy, and the poor. Afterwards let them put 
 an end to the neglect of their persons ; and let them pay 
 their vows, and compass the ancient house. 1 This let them do. 
 And whoever shall regard the sacred ordinances of GOD, this 
 will be better for him in the sight of his LORD. All sorts 
 of cattle are allowed you to eat, except what hath been read 
 unto you, in former passages of the Koran, to be forbidden. 
 But depart from the abomination of idols, and avoid speak- 
 ing that which is false : being orthodox in respect to GOD, 
 associating no other god with him ; for whoever associateth, 
 any other with GOD is like that which falleth from heaven, 
 and which the birds snatch away, or the wind bloweth to a 
 far distant place. This is so. And whoso maketh valuable 
 offerings unto GOD, verily they proceed from the piety of 
 nen's hearts. Ye receive various advantages from the cattle 
 designed for sacrifices, until a determined time for slaying 
 hem : then the place of sacrificing them is at the ancient 
 house. Unto the professors of every religion have we ap- 
 pointed certain rites, that they may commemorate the name 
 of GOD on slaying the brute cattle which he hath provided 
 tor them. Your GOD is one GOD : wherefore resign your- 
 selves wholly unto him. And do thou bear good tidings unto 
 those who humble themselves ; whose hearts, when mention 
 U made of GOD, are struck with fear ; and unto those who
 
 AL KORAK. 278 
 
 patiently endure that which befalleth them j and who dulj 
 perform their prayers, and give alms out of what we have 
 bestowed on them. The caraels slain for sacrifice have we 
 appointed for you as symbols of your obedience unto GOD 
 ye also receive other advantages from them. Wherefore 
 commemorate the name of GOD over them, when ye slay 
 standing on their feet disposed in right order : and 
 hey are fallen down dead, eat of them ; and give to 
 thereof both unto him who is content with what is given 
 without asking, and unto him who asketh. Thus have we 
 given you dominion ovsr them, that ye might return ut 
 thanks. Their flesh is not accepted of GOD, neither their 
 blood ; but your piety is accepted of him. Thus have we 
 given you dominion over them, that ye might magnify GOD, 
 for the revelations whereby he hath directed you. And bear 
 good tidings unto the righteous, that GOD will repel the iU, 
 designs of the infidels from the true believers ; for GOD 
 loveth not every perfidious unbeliever. Permission is granted 
 unto those who take arms against the unbelievers, for that they 
 have been unjustly persecuted by them (and GOD is certainly 
 able to assist them) : who have been turned out of their hab- 
 itations injuriously, and for no other reason than because 
 they say, Our LORD is GOD. And if GOD did not repel the 
 violence of some men by others, verily monasteries, and 
 churches, and synagogues, and the temples of the Moslems, 
 wherein the name of GOD is frequently commemorated, 
 would be utterly demolished. And GOD will certainly assist 
 him who shall be on his side : for GOD it strong and mighty. 
 And he will assist those who, if we establish them in the 
 earth, will observe prayer, and give alms, and command that 
 which is just, and forbid that which is unjust. And unto 
 GOD shall be the end of all things. If they accuse thee, 
 Mohammed, of imposture ; consider that, before Ibem, the 
 people of Noah, and the tribes of Ad and Thamud, and the 
 people of Abraham, and the people of Lot, and the inhabitants 
 of Madian, accused their prophets of imposture : and Moses 
 was also charged with falsehood. And I granted a long 
 respite unto the unbelievers : but afterwards I chastised 
 them ; and how different was the change I made in their 
 condition ! How many cities have we destroyed, which 
 were ungodly, and which are now fallen to ruin on their 
 roofs 'f And how many wells have been abandoned, and lofty 
 
 18
 
 274 AL KORAN. 
 
 castles ? Do they not therefore journey through the land ? 
 And have they not hearts to understand with, or ears to hear 
 with ? Surely as to these things their eyes are not blind, but 
 the hearts are blind which are in their breasts. They will 
 urge thee to hasten the threatened punishment ; but GOD will 
 not fail to perform what he hath threatened : and verily nne 
 day with thy LORD is as a thousand years, of those which 
 ye compute. Unto how many cities have I granted respite, 
 though they were wicked ? Yet afterwards I chastised them : 
 and unto me shall they come to be judged at the last day. 
 Say, O men, verily I am only a public preacher unto you. 
 And they who believe, and do good works, shall obtain for- 
 giveness and an honorable provision. But those who en- 
 deavor to make our signs of none effect shall be the inhabi- 
 tants of hell. We have sent no apostle, or prophet, before 
 thee, but, when he read, Satan suggested some error in his 
 reading. But GOD shall make void that which Satan hath 
 suggested : then shall GOD confirm his signs ; for GOD is 
 knowing and wise. But this he permitteth, that he may make 
 that which Satan hath suggested, a temptation unto those in 
 whose hearts there is an infirmity, and whose hearts are 
 nardened (for the ungodly are certainly in a wide disagree- 
 ment from the truth) : and that they on whom knowledge 
 hath been bestowed may know that this book is the truth 
 from thy LORD, and may believe therein ; and that their 
 hearts may acquiesce in the same : for GOD is surely the 
 director of those who believe, into the right way. But the 
 infidels will not cease to doubt concerning it, until the hour 
 of judgment cometh suddenly upon them ; or until the pun- 
 ishment of a grievous day overtake them. On that day the 
 kingdom shall be GOD'S : he shall judge between them. 
 And they who shall have believed, and shall have wrought 
 righteousness, shall be in gardens of pleasure ; but they who 
 shall have disbelieved, and shall have charged our signs with 
 falsehood, those shall suffer a shameful punishment. And as 
 to those who shall have fled their country for the sake of 
 GOD'S true religion, and afterwards shall have been slain, or 
 shall have died ; on them will GOD bestow an excellent pro- 
 vision ; and GOD is the best provider. He will surely intro- 
 duce them with an introduction with which they shall be welj 
 pleased ; for GOD is knowing and gracious. This it to. 
 Whoever shall take a vengeance equal to the injury which
 
 AL KORAN. 275 
 
 h&th been done him, and shall afterwards be unjustly treated 
 verily GOD will assist him : for GOD is merciful, and ready 
 to forgive. This shall be done, for that GOD causeth the 
 night to succeed the day, and he causeth the day to succeed 
 the night ; and for that GOD both heareth and seeth. This, 
 because GOD is truth, and because what they invoke besides 
 him is vanity; and for that GOD is the high, the mighty. 
 Dost thou not see that GOD sendeth down water from heaven, 
 and the earth becometh green ? for GOD is gracious and 
 vise. Unto him belongeth whatsoever is in heaven and on 
 arth : and GOD is self-sufficient, worthy to be praised 
 Dost thou not see that GOD hath subjected whatever is in 
 the earth to your service, and also the ships which sail in the 
 sea, by his command ? And he withholdeth the heaven that 
 it fall not on the earth, unless by his permission : for GOD it 
 gracious unto mankind, and merciful. It is he who hath 
 given you life, and will hereafter cause you to die ; after- 
 wards he will again raise you to life, at the resurrection: 
 but man is surely ungrateful. Unto the professors of every 
 religion have we appointed certain rites, which they observe. 
 Let them not therefore dispute with thee concerning this mat- 
 ter : but invite them unto thy LORD : for thou followest the 
 right direction. But if they enter into debate with thee, 
 answer, GOD well knoweth that which ye do: GOD will 
 judge between you on the day of resurrection, concerning 
 that wherein ye now disagree. Dost thou not know that GOD 
 knoweth whatever is in heaven and on earth ? Verily this 
 is written in the book of his decrees : this is easy with GOD. 
 They worship, besides GOD, that concerning which he hath 
 sent down no convincing proof, and concerning which they 
 have no knowledge : but the unjust doers shall have none to 
 assist them. And when our evident signs are rehearsed unto 
 them, thou mayest perceive, in the countenances of the un- 
 believers, a disdain thereof: it wanteth little but that they 
 rush with violence on those who rehearse our signs unto 
 them. Say, Shall I declare unto you a worse thing than 
 this ? The fire of hell, which GOD hath threatened unto 
 those who believe not, is worse ; and an unhappy journey 
 shall it be thither. men, a parable is propounded unto you; 
 wherefore hearken unto it. Verily the idols which ye invoke, 
 besides GOD, can never create a single fly, although they 
 wore all assembled for that purpose: and it *he fly
 
 276 AL KORAN. 
 
 anything from them, they cannot recover the same from it 
 Weak is the petitioner, and the petitioned. They judge not 
 of GOD according to his due estimation.' for GOD is power- 
 ful and mighty. GOD chooseth messengers from among the 
 angels, and from among men : for GOD is he who heareth 
 and seeth. He knoweth that which is before them, and that 
 which is behind them : and unto GOD shall all things return. 
 O true believers, bow down, and prostrate yourselves, and 
 worship your LORD ; and work righteousness, that ye may 
 be happy : and fight in defence of GOD'S true religion, as it 
 behooveth you to fight for the same. He hath chosen you, 
 and hath not imposed on you any difficulty in the religion 
 which he hath given you, the religion of your father Abra- 
 ham : he hath named you Moslems heretofore, and in this 
 book ; that our apostle may be a witness against you at the 
 day of judgment, and that ye may be witnesses against the 
 rest of mankind. Wherefore be ye constant at prayer ; and 
 give alms : and adhere firmly unto GOD. He is your mas- 
 ter ; and he is the best master, and the best protector. 
 
 CHAPTER XXTTT. 
 
 INTITLKD, THE TRUE BELIEVERS ; REVEALED AT MECCA. 
 
 IN THE NAME OF THE MOST MERCIFUL GOD. 
 
 iVow are the true believers happy : who humble themselves 
 in their prayer, and who eschew all vain discourse, and who 
 are doers of alms-deeds ; and who keep themselves from car- 
 nal knowledge of any women except their wives, or the 
 captives which their right hands possess (tor as to them they 
 shall be blameless : but whosoever coveteth any woman be- 
 yond these, they are transgressors) : and who acquit them- 
 selves faithfully of their trust, and justly perform their 
 covenant ; and who observe their appointed times of prayer : 
 these shall be the heirs, who shall inherit paradise ; they 
 shall continue therein forever. We formerly created man in 
 a finer sort of clay ; afterwards we placed him in the form of 
 eed in a sure receptacle : afterwards we made the seed foag-
 
 AL KORAN. /77 
 
 blood; and we formed the coagulated blood into a 
 piece of flesh : then we formed the piece of flesh into bones : 
 and we clothed those bones with flesh : then we produced the 
 same by another creation. Wherefore blessed be GOD, the 
 most excellent Creator ! After this shall ye die : and after- 
 wards shall ye be restored to life, on the day of resurrection. 
 And we have created over you 'seven heavens: and we are 
 not negligent of what we have created. l And we send down 
 rain from heaven, by measure ; and we cause it to remain on 
 the earth : we are also certainly able to deprive you of the 
 UUUA And we cause gardens of palm-trees, and vineyards, 
 to spring forth for you by means thereof; wherein ye have 
 many fruits, and whereof ye eat. And we also raise for you 
 a tree springing from Mount Sinai ; which produceth oil, and 
 a sauce for those who eat. Ye have likewise an instruction 
 in the cattle ; we give you to drink of the milk which is in 
 their bellies, and ye receive many advantages from them ; 
 and of them do ye eat : and on them, and on ships, are ye 
 carried. We sent Noah heretofore unto his people, and he 
 said, O my people, serve GOD : ye have no GOD besides 
 him : will ye therefore not fear the consequence of your wor- 
 shipping other gods ? And the chiefs of his people, who 
 believed not, said, This is no other than a man, as ye are : 
 he seeketh to raise himself to a superiority over you. If 
 GOD had pleased to have sent a messenger unto you, he would 
 surely have sent angels : we have not heard this of our fore- 
 fathers. Verily he is no other tha.i a man disturbed with 
 frenzy wherefore wait concerning him for a time. Noah 
 said, 'J LORD, do thou protect me ; for that they accuse me 
 of falsehood. And we revealed our orders unto him, saying, 
 Make the ark in our sight ; and according to our revelation. 
 And when our decree cometh to be executed, and the oven 
 shall boil and pour forth water, carry into it of every species 
 of animals one pair ; and also thy family, except such of 
 them on whom a previous sentence of destruction hath 
 passed : and speak not unto me in behalf of those who have 
 been unjust ; for they shall be drowned. And when thou and 
 'hey who shall be with thee shall go up into the ark, say 
 Praise be unto GOD, who hath delivered us from the ungodly 
 people ! And say, LORD, cause me to come down from 
 ikis ark with a blessed descent ; for thou art the best able to 
 bring me down from the same with safety. Verily herein
 
 178 AL KORAN. 
 
 were signs of our omnipotence; and we proved mankind 
 thereby. Afterwards we raised up another generation after 
 them ; and we sent unto them an apostle from among them, 
 who said, Worship GOD : ye have no GOD besides him ; will 
 ye therefore not fear his vengeance ? And the chiefs of his 
 people, who believed not, and who denied the meeting of the 
 life to come, and on whom we had bestowed affluence in this 
 present life, said, This is no other than a man, as ye are ; he 
 eateth of that whereof ye eat, and he drinketh of that where- 
 of ye drink : and if ye obey a man like unto yourselves, ye 
 will surely be sufferers. Doth he threaten you that after ye 
 Bhall be dead, and shall become dust and bones, ye shall be 
 brought forth alive from your graves ? Away, away with 
 that ye are threatened with ! There is no other life besides 
 our present life : we die, and we live ; and we shall not be 
 raised again. This is no other than a man, who deviseth a lie 
 concerning GOD : but we will not believe him. Their apostle 
 said, O LORD, defend me ; for that they have accused me of 
 imposture. God answered, After a little while they shall 
 surely repent their obstinacy. Wherefore a severe punish- 
 ment was justly inflicted on them, and we rendered them like 
 the refuse which is carried down by a stream. Away there- 
 fore with the ungodly people ! Afterwards we raised up 
 other generations after them. No nation shall be punished 
 before their determined time ; neither shall they be i - espited 
 after. Afterwards we sent our apostles, one after another. 
 So often as their apostle came unto any nation, they charged 
 him with imposture : and we caused them successively to 
 follow one another to destruction; and we made them only 
 subjects of traditional stories. Away therefore with the un- 
 believing nations ! Afterwards we sent Moses, and Aaron 
 his brother, with our signs and manifest power, unto Pharaoh 
 and his princes : but they proudly refused to believe on him ; 
 for they were a haughty people. And they said, Shall we 
 believe on two men like unto ourselves ; whose people are 
 our servants ? And they accused them of imposture : where- 
 fore they became of the number of those who were destroyed. 
 And we heretofore gave the book of the law unto Moses, that 
 the children of Israel might be directed thereby. And we 
 appointed the son of Mary, and his mother, for a sign : and 
 we prepared an abode for them in an elevated part of the 
 earth, being a place of quiet and security, and watered with
 
 AL KORAN. 279 
 
 .tinning springs. O apostles, eat of those things which arc 
 good ; and work righteousness : for I well know that which 
 ye do. This your religion is one religion ; and I am your 
 LOKD : wherefore fear me. But men have rent the affair of 
 their religion into various sects : every party rejoiceth hi that 
 which they follow. Wherefore leave them in their confusion, 
 until a certain time. Do they think that we hasten unto 
 them the wealth and children which we have abundantly be- 
 stowed on them, for their good ? But they do not understand 
 Vevily they who stand in awe, for fear of their LORD, and 
 who believe in the signs of their LORD, and who attribute 
 not companions unto their LORD ; and who give that which 
 they give in alms, their hearts being struck with dread, for 
 that they must return unto their LORD : these hasten unto 
 good, and are foremost to obtain the same. We will not im- 
 pose any difficulty on a soul, except according to its ability ; 
 with us is a book, which speaketh the truth ; and they shall 
 not be injured. But their hearts are drowned in negligence, 
 s to this matter: and they have works different from those 
 we have mentioned; which they will continue to do, until 
 when we chastise such of them as enjoy an affluence of for- 
 tune, by a severe punishment, behold, they cry aloud for help : 
 but it shall be answered them, Cry not for help to-day : for ye 
 shall not be assisted by us. My signs were read unto you, but 
 ye turned back on your heels : proudly elating yourselves be- 
 cause of your possessing tJu holy temple ; discoursing together 
 by night, and talking foolishly. Do they not therefore atten- 
 tively consider that which is spoken unto them ; whether a 
 revelation is come unto them which came not unto their fore- 
 fathers ? Or do they not know their apostle ; and therefore 
 reject him ? Or do they say, He is a madman ? Nay, he hath 
 come unto them with the truth ; but the greater part of them 
 detest the truth. If the truth had followed their desires, verily 
 the heavens and the earth, and whoever therein is, had been 
 corrupted. But we have brought them their admonition ; and 
 they turn aside from their admonition. Dost thou ask of them 
 any maintenance for thy preaching ? since the maintenance 
 of thy LORD is better ; for he is the most bounteous provider. 
 Thou certainly invitest them to the right way : and they who 
 Velieve not in the life to come, do surely deviate from that 
 way. If we had had compassion on them, and taken off from 
 them the calamity which had befallen them, they would
 
 280 AL KORAN 
 
 surely have in JIT. obstinately persisted in their error, wan 
 dering in confusion. We formerly chastised them with a 
 punishment : yet they did not humble themselves before their 
 LORD, neither did they make supplications unto him ; until, 
 when we have opened upon them a door, from which a severe 
 punishment hath issued, behold they are driven to despair 
 thereat. It is God who hath created in you the senses of 
 hearing and of sight, that ye may perceive our judgments , 
 and hearts, that ye may seriously consider them : yet how fe\\ 
 of you give thanks ! It is he who hath produced you in the 
 earth ; and before him shall ye be assembled. It is he who 
 giveth life, and pulteth to death ; and to him it to be attrib- 
 uted the vicissitude of night and day : do ye not therefore 
 understand ? But the unbelieving Meccans say as their pred- 
 ecessors said : they say, When we shall be dead, and shall 
 have become dust and bones, shall we really be raised to life ? 
 We have already been threatened with this, and our fathers 
 also heretofore : this is nothing but fables of the ancients. 
 Say, Whose is the earth, and whoever therein is, if ye know ? 
 They will answer, GOD'S. Say, Will ye not therefore con- 
 sider ? Say, Who is the LORD of the seven heavens, and 
 the LORD of the magnificent throne? They will answer, 
 They are GOD'S. Say, Will ye not therefore fear him ? 
 Say, In whose hand is the kingdom of all things ; who pro- 
 tecteth whom he pleaseth, but is himself protected of none ; 
 if ye know ? They will answer, In GOD'S. Say, How 
 therefore are ye bewitched ? Yea, we have brought them 
 the truth ; and they are certainly liars in denying (he same. 
 GOD hath not begotten issue ; neither is there any other 
 god with him : otherwise every god had surely taken away 
 that which he had created ; and some of them had exalted 
 themselves above the others. Far be that from GOD, which 
 they affirm of him ! He knoweth that which is concealed, 
 and that which is made public : wherefore far be it from him 
 to have those sharers in his honor which they attribute to 
 him ! Say, O LORD, If thou wilt surely cause me to see the 
 vengeance with which they have been threatened ; LORD, 
 set me not among the ungodly people : for we are surely able 
 to make thee see that with which we have threatened them 
 Turn aside evil with that which is better : we well know th 
 wlumnies which they utter against thee. And say, O LORD 
 I fly unto thee for refuge, against the suggestions of the devil*
 
 AL KORAN. 281 
 
 and I have recourse unto thee, LORD, to drive them away, 
 that they be not present with me. The gainsaying of the 
 unbelievert ceateth not until, when death overtaketh any o. 
 them, he saith, O LORD, suffer me to return to life, that I may 
 do that which is right ; in professing the true faith which I 
 have neglected. By no means. Verily these are the words 
 which ye shall speak : but behind them there shall be a bar, 
 until the day of resurrection. 1 When therefore the trumpet 
 Bhall be sounded, there shall be no relation between them 
 which shatt be regarded on that day ; neither shall they ask 
 assistance of each other. They whose balances shall be 
 heavy with good works shall be happy ; but they whose bal- 
 ances shall be light are those who shall lose their souls, and 
 shall remain in hell forever. The fire shall scorch their 
 faces, and they shall writhe their mouths therein for anguish : 
 and it shall be said unto them, Were not my signs rehearsed 
 unto you ; and did ye not charge them with falsehood ? They 
 shall answer, LORD, our unhappiness prevailed over us, 
 and we were people who went astray. O LORD, take us forth 
 from thisjire : if we return to our former wickedness, we shall 
 surely be unjust. God will say unto them, He ye driven 
 away with ignominy thereinto : and speak not unto me to 
 deliver you. Verily there were a party of my servants, who 
 said, O LORD, we believe : wherefore forgive us, and be mer- 
 ciful unto us ; for thou art the best of those who show mercy. 
 But ye received them with scoffs, so that they suffered you 
 to forget my admonition, and ye laughed them to scorn. I 
 have this day rewarded them, for that they suffered the inju- 
 ries ye offered them with patience : verily they enjoy great 
 felicity. God will say, What number of years have ye con- 
 tinued on earth 9 They will answer, We have continued 
 there a day, or part of a day : but ask those who keep account. 
 God will say. Ye have tarried but a Vkiiile, if ye knew it. 
 Did ye think that we had created yor: in sport, and that ye 
 hould not be brought again before uc ? Wherefore let GOD 
 be exalted, the King, the Truth : There is no GOD besides 
 him, the LORD of tho honorable t'urone. Whoever together 
 with the true Goi> shall invoke another god, concerning whom 
 he hath no demonstrative proof shall surely be brought to au 
 account for th* aaine before his LORD. Verily the infideii 
 hall not prosper. Say, LORD, pardon, and show mercy ; 
 for thou art the beet TO those who show mercy.
 
 282 Ai KORA.N. 
 
 CHAPTER XXIV. 
 
 DTTITLBD, LIGHT; REVEALED AT MEDINA. 
 
 IK THB NAMK Of THE MOST MERCIFUL OOD. 
 
 THIS Sura have we sent down from heaven ; and !iavt 
 ratified the same ; and we have revealed evident signs, tha* 
 ye may be warned. The whore, and the whoremonger, shall 
 ye scourge with a hundred stripes. And let not compassion 
 towards them prevent you from executing the judgment of 
 GOD ; if ye believe in GOD and the last day : and let some 
 of the true believers be witnesses of their punishment The 
 whoremonger shall not marry any other than a harlot, or an 
 idolatress. And a harlot shall no man take in marriage, ex- 
 cept a whoremonger, or an idolater. And this kind of mar- 
 riage is forbidden the true believers. But at to those who 
 accuse women of reputation of whoredom, and produce not 
 four witnesses of the fact, scourge them with fourscore stripes, 
 and receive not their testimony forever ; for such are infa- 
 aaous prevaricators; excepting those who shall afterwards 
 r:pent, and amend ; for unto such will GOD be gracious and 
 merciful. They who shall accuse their wives of adultery 
 and shall have no witnesses thereof, besides themselves ; the 
 testimony which shall be required of one of them shall be, that 
 he swear four times by GOD that he speaketh the truth : and 
 the fifth time that he imprecate the curse of GOD on him if 
 he be a liar. And it shall avert the punishment from the 
 wife, if she swear four times by GOD that he is a liar ; and 
 if the fifth time she imprecate the wrath of GOD on her, if ho 
 speaketh the truth. If it were not for the indulgence of GOD 
 towards you, and his mercy, and that GOD is easy to be rec 
 onciled, and wise, he would immediately discover your crimes. 
 As to the party among you who have published the falsehood 
 concerning Ayesha, think it not to be an evil unto you : on 
 the contrary, it is better for you. 1 Every man of them shall 
 be punished according to the injustice of which he hath been 
 guilty ; nnd he among them who hath undertaken to aggra- 
 vate the ?ame shall suffer a grievous punishment. Did not 
 the faithful men, and the faithful women, when ye heard tliis,
 
 AL KORAN. 
 
 judge in their own minds for the best ; and say, This is a 
 manifest falsehood? Have they produced four witnesses 
 thereof? wherefore since they have not produced the wit- 
 nesses, they are surely liars in the sight of GOD. Had it 
 not been for the indulgence of GOD towards you, and his 
 mercy, in this world and in that which is to come, verily a 
 grievous punishment had been inflicted on you, for the cal- 
 umny which ye have spread : when ye published that with 
 your tongues, and spoke that with your mouths, of which ye 
 had no knowledge ; and esteemed it to be light, whereas it 
 was a matter of importance in the sight of GOD. When ye 
 heard it, did ye say, It belongeth not unto us, that we should 
 talk of this matter : GOD forbid ! this is a grievous calumny. 
 GOD warneth you, that ye return not to the like crime for- 
 ever ; if ye be true believers. And GOD declareth unto you 
 his signs ; for GOD it knowing and wise. Verily they who 
 love that scandal be published of those who believe, shall 
 receive a severe punishment both in this world and in the 
 next. GOD knoweth, but ye know not. Had it not been 
 for the indulgence of GOD towards you and his mercy, and 
 that GOD i$ gracious and merciful, ye had felt his vengeance. 
 O true believers, follow not the steps of the devil : for whoso- 
 ever shall follow the steps of the devil, he will command 
 them filthy crimes, and that which is unlawful. If it were 
 not for the indulgence of GOD, and his mercy towards you, 
 there had not been so much as one of you cleansed from hit 
 guilt forever : but GOD cleanseth whom he pleaseth ; for 
 GOD both heareth and knoweth. Let not those among you, 
 who possess abundance of wealth and have ability, swear that 
 they will not give unto their kindred, and the poor, and those 
 who have fled their country for the sake of GOD'S true 
 religion : but let them forgive, and act with benevolence 
 towards them. Do ye not desire that GOD should pardon 
 you ? And GOD is gracious and merciful. Moreover they 
 who falsely accuse modest women, who behave in a negli- 
 gent manner, and are true believers, shall be cursed hi this 
 world, and in the world to come; and they shall suffer a 
 severe punishment. One day their own tongues shall bear 
 witness against them, and their hands, and their feet, COD 
 lerning that which they have done. On that day shall GOD 
 render unto them their just due; and they shall know that 
 MOD is the evident truth. 'Hie wicked wonc-'n should bt
 
 AL KORAN. 
 
 joined to the wicked men, and the wicked men to the wicked 
 women ; but the good women should be married to the good 
 men, and the good men to the good women. These shall be 
 cleared from the calumnies which slanderers speak of them ; 
 hey shall obtain pardon, and an honorable provision. C 
 true believers, enter not any houses, besides your own houses, 
 until ye have asked leave, and have saluted the family thereof: 
 this M better for you ; peradventure ye will be admonished. 
 And if ye shall find no person in the houses, yet do not enter 
 them, until leave be granted you : and if it be said unto you, 
 Return back, do ye return back. This will be more decent 
 for you : and GOD knoweth that which ye do. It shall be 
 no crime in you, that ye enter uninhabited houses, wherein 
 ye may meet with a convenience. GOD knoweth that which 
 ye discover, and that which ye conceal. Speak unto the 
 true believers, that they restrain their eyes, and keep them- 
 selves from immodest actions : this will be more pure for 
 them ; for GOD is well acquainted with that which they do 
 And speak unto the believing women, that they restrain theii 
 eyes, and preserve their modesty, and discover not their 
 ornaments, except what necessarily appeareth thereof; and 
 let them throw their veils over their bosoms, and not show 
 their ornaments, unless to their husbands, or their fathers, or 
 their husbands' fathers, or their sons, or their husbands' sons. 
 or their brothers, or their brothers' sons, or their sisters' sons, 
 or their women, or the captives which their right hands shall 
 possess, or unto such men as attend them, and have no need 
 of women, or unto children, who distinguish not the naked- 
 ness of women. And let them not make a noise with their 
 feet, that their ornaments which they hide may thereby be 
 discovered. And be ye all turned unto GOD, O true be- 
 lievers, that ye may be happy. Marry those who are single 
 among you, and such as are honest of your men-servants and 
 your maid-servants : if they be poor, GOD will enrich them 
 of his abundance ; for GOD is bounteous and wise. And 
 let those who find not a match, keep themselves from forni- 
 cation, until GOD shall enrich them of his abundance. And 
 unto such of your slaves as desire a written instrument allow- 
 ing them to redeem themselves on paying a certain sum, write 
 one, if ye know good in them ; and give them of the riche' 
 of GOD, which IK- hath given you. And compel not yoi-r 
 maid-servants to prostitute themselves, if they be willing to
 
 AL KORAN. 285 
 
 live chastely ; that ye may seek the casual advantage of thia 
 present life ; but whoever shall compel them thereto, verily 
 GOD will be gracious and merciful unto such women after 
 their compulsion. And now have we revealed unto you 
 evident signs, and a history like unto some of the histories of 
 those who have gone before you, and an admonition unto tho 
 pious. GOD is the light of heaven and earth : the similitude 
 of his light is as a niche in a wall, wherein a lamp is placed, 
 and the lamp enclosed in a case of glass ; the glass appears 
 as it were a shining star. It is lighted with the oil of a 
 blessed tree, an olive neither of the east, nor of the west : it 
 wanteth little but that the oil thereof would give light, al- 
 though no fire touched it. This is light added unto light. 
 GOD will direct unto his light whom he pleaseth. GOD 
 propoundeth parables unto men ; for GOD knoweth all things. 
 In the houses which GOD hath permitted to be raised, and 
 that his name be commemorated therein ! men celebrate his 
 praise in the same, morning and evening, whom neither mer- 
 chandising nor selling diverteth from the remembering of 
 GOD, and the observance of prayer, and the giving of alms ; 
 fearing the day whereon men's hearts and eyes shall be 
 troubled ; that GOD may recompense them according to the 
 utmost merit of what they shall have wrought, and may add 
 unto them of his abundance a more excellent reward; for 
 GOD bestoweth on whom he pleaseth without measure. But 
 at to the unbelievers, their works are like the vapor in a 
 plain, which the thirsty traveller thinketh to be water, until, 
 when he cometh thereto, he findeth it to be nothing ; but he 
 findeth GOD with him, and he will fully pay him his account ; 
 and GOD is swift in taking an account ; or, as the darkness 
 in a deep sea, covered by waves riding on waves, above 
 which are clouds, being additions of darkness one over the 
 other ; when one stretcheth forth his hand, he is far from 
 seeing it. And unto whomsoever GOD shall not grant his 
 light, he shall enjoy no light at all. Dost thou not perceive 
 that all creatures both in heaven and earth praise GOD : and 
 the birds also, extending their wings ? Every one knoweth 
 his prayer, and his praise : and GOD knoweth that which 
 they do. Unto GOD belongeth the kingdom of heaven and 
 earth ; and unto GOD shall be the return at the last day. 
 Dost thou not see that GOD gently driveth forward the 
 clouds, and gathereth them together, and then layeth them on
 
 J}86 AL KORAN. 
 
 Leaps? Thou also seest the rain, which falleth from th 
 midst thereof; and God sendeth down from heaven as it wcr 
 mountains, wherein there is hail ; he striketh therewith whom 
 he pleaseth, and turneth the same away from whom he 
 pleaseth : the brightness of his lightning wanteth but little of 
 taking away the sight. GOD shifteth the night, and the day : 
 verily herein is an instruction unto those who have sight. 
 And GOD hath created every animal of water ; one of them 
 goeth on his belly, and another of them walketh upon two 
 feet, and another of them walketh upon four feet: GOD cre- 
 ateth that which he pleaseth ; for GOD is almighty. Now 
 have we sent down evident signs : and GOD directeth whom 
 he pleaseth into the right way. The hypocrites say, We 
 believe in GOD, and on his apostle ; and we obey them : yet 
 a part of them turneth back, after this ; but these are not 
 really believers. And when they are summoned before GOD 
 and his apostle, that he may judge between them ; behold, a 
 part of them retire : but if the right had been on their side, 
 they would have come and submitted themselves unto him. 
 Is there an infirmity in their hearts ? Do they doubt ? Or 
 do they fear lest GOD and his apostle act unjustly towards 
 them ? But themselves are the unjust doers. The saying 
 of the true believers, when they are summoned before GOD 
 and his apostle, that he may judge between them, is no other 
 than that they say, We have heard, and do obey : and these 
 are they who shall prosper. Whoever shall obey GOD and 
 his apostle, and shall fear GOD, and shall be devout towards 
 him ; these shall enjoy great felicity. They swear by GOD, 
 with a most solemn oath, that if thou commandest them, they 
 will go forth from their houses and possessions. Say, Swear 
 not to a falsehood: obedience is more requisite : and GOD is 
 well acquainted with that which ye do. Say, Obey GOD, 
 and obey the apostle : but if ye turn back, verily it is ex- 
 pected of him that he perform his duty, and of you that ye 
 perform your duty ; and if ye obey him, ye shall be directed ; 
 but the duty of our apostle is only public preaching. GOD 
 promiseth unto such of you as believe, and do good works, 
 that he will cause them to succeed the unbelievers in the 
 earth, as he caused those who were before you to succeed the 
 infidels of their time ; and that he will establish for th^m 
 their religion which pleaseth them, and will change th*ir 
 fear into security. They shall worship me ; and shall not
 
 AL KORAD. 287 
 
 associate any other with me. But whoever shall disbelieva 
 after this, they will be the wicked doers. Observe prayer, 
 and give alms, and obey the apostle ; that ye may obtain 
 mercy. Think not that the unbelievers shall frustrate the 
 designs of God on earth : and their abode hereafter shall be 
 hell fire ; a miserable journey shall it be thither ! O true be- 
 lievers, let your slaves and those among you who shall not 
 have attained the age of puberty, ask leave of you, before 
 they come into your presence, three times in the day ; namely, 
 before the morning prayer, and when ye lay aside your gar- 
 ments at noon, and after the evening prayer. These are the 
 three times for you to be private : it shall be no crime in 
 you, or in them, if they go in to you without asking permis- 
 tion after these times, while ye are in frequent attendance, 
 the one of you on the other. Thus GOD declareth his signs 
 unto you ; for GOD is knowing and wise. And when youi 
 children attain the age of puberty, let them ask leave to come 
 into your presence at all times, in the same manner as those 
 who have attained that age before them, ask leave. Thus 
 GOD declareth his signs unto you ; and GOD is knowing 
 and wise. As to such women as are past child-bearing, who 
 hope not to marry again, because of their advanced age ; it 
 shall be no crime in them, if they lay aside their outer gar- 
 ments, not showing their ornaments ; but if they abstainy/w 
 this, it witt be better for them. GOD both heareth and know- 
 eth. It shall be no crime in the blind, nor shall it be any 
 crime in the lame, neither shall it be any crime in the sick, 
 or in yourselves, that ye eat in your houses, or in the houses 
 of your fathers, or the houses of your mothers, or in the 
 aouses of your brothers, or the houses of your sisters, or the 
 bouses of your uncles on the father's side, or the houses of 
 your aunts on the father's side, or the houses of your uncles 
 on the mother's side, the houses of your aunts on the mother's 
 side, or in those houses the keys whereof ye have in your 
 possession, or in the house of your friend. It shall not be any 
 crime in you whether ye eat together, or separately. And 
 when ye enter any houses, salute one another on the part of 
 GOD, with a blessed and a welcome salutation. Thus GOD 
 declareth his signs unto you, that ye may understand. Verily 
 they only are true believers, who believe in GOD and his 
 apostle, and when they are assembled with him on any affair, 
 depart not, until they have obtained leave of him. Verily
 
 288 AL KORAN. 
 
 they who ask leave of thee are those who believe in GOD 
 and hi8 apostle. When therefore they a^k leave of thee to 
 depart, on account of any business of their own, grant ieave 
 unto such of them as Ihou shalt think fit, and ask pardoc 
 for them of GOD ; for GOD is gracious and merciful. Let 
 not the calling of the apostle be esteemed among you, as 
 your calling the one to the other. GOD knoweth such of 
 you as privately withdraw themselves from the assembly, 
 taking shelter behind one another. But let those who with- 
 stand his command take heed, lest some calamity befall them 
 in this world, or a grievous punishment be inflicted on them 
 in the life to come. Doth not whatever is in heaven and on 
 earth belong unto GOD ? He well knoweth what ye are 
 about : and on a certain day they shall be assembled before 
 him ; and he shall declare unto them that which they have 
 done ; for GOD knoweth all things. 
 
 CHAPTER XXV. 
 
 IKTITLKD, AL FORKAN; REVEALED AT MECCA. 
 
 IH THE KXME OF THE MOST MERCIFUL GOD. 
 
 BLESSED be he who hath revealed the Forkan unto hia 
 servant, that he may be a preacher to all creatures : unto 
 whom belongeth the kingdom of heaven and of earth : who 
 hath begotten no issue ; and hath no partner in his kingdom : 
 who hath created all things, and disposed the same according 
 to his determinate will. Yet have they taken other gods be- 
 sides him ; which have created nothing, but are themselves 
 created : and are able neither to avert evil from, nor to pro- 
 cure good unto themselves; and have not the power of death, 
 or of life^or of raising the dead. And the unbelievers say, 
 This Koran is no other than a forgery which he hath con- 
 trived ; and other people have assisted him therein : but 
 they utter an unjust thing, and a falsehood. They also say, 
 These are fables of the ancients, which he hath caused io to 
 written down ; and they are dictated unto him morning and
 
 AT. KORAN. 281> 
 
 evening. Say, He hath revealed it, who knoweth the secret* 
 in heaven and earth: verily he is gracious and merciful 
 And they say, What kind of apostle is this ? He eateth 
 food, and walketh in the streets, as we do: unless an angel 
 be sent down unto him, and become a fellow preacher with 
 him ; or unless a treasure be cast down unto him ; or he have 
 a garden, of the fruit whereof he may eat ; we will not be- 
 lieve. The ungodly also say, Ye follow no other than a man 
 who is distracted. Behold what they liken thee unto. But 
 thej are deceived ; neither can they find a just occasion to 
 repr jach thee. Blessed be he, who, if he pleaseth, will make 
 for thee a better provision than this which they speak of; 
 namely, gardens through which rivers flow : and he will pro- 
 vide thee palaces. But they reject the belief of the hour of 
 judgment, as a falsehood : and we have prepared for him, 
 who shall reject the belief of that hour, burning fire ; when 
 it shall see them from a distant place, they shall hear it 
 furiously raging and roaring. And when they shall be cast, 
 bound together, into a strait place thereof, they shall there 
 call for death ; but it shall be answered them, Call not thia 
 day for one death, but call for many deaths. Say, Is thia 
 better, or a garden of eternal duration, which is promised 
 unto the pious ? It shall be given unto them for a reward, 
 and a retreat : therein shall they have whatever they please, 
 continuing in the same forever. This is a promise to be 
 demanded at the hands of thy LOED. On a certain day 
 he shall assemble them, and whatever they worship, besides 
 GOD ; and shall say unto the worshipped, Did ye seduce 
 these my servants ; or did they wander of themselves from 
 the right way ? They shall answer, GOD forbid ! It was 
 not fitting for us, that we should take any protectors besides 
 thee : but thou didst permit them and their fathers to enjoy 
 abundance ; so that they forgot thy admonition, and became 
 lost people. And God shall say unto their worshippers, 
 Now have these convinced you of falsehood, in that which 
 ye say: they can neither avert your punishment, nor give 
 you any assistance. And whoever of you shall be guilty of 
 injustice, him will we cause to taste a grievous torment. 
 We have sent no messengers before thee, but they ate food, 
 and walked through the streets : and we make some of you 
 an occasion of trial unto others. Will ye persevere with 
 patience? since the LORD regardeth your perseverance. 
 19
 
 nO AL KORAN. 
 
 They who hope not to meet us at. the resurrection say, L'r. 
 less the angels be sent down unto us, or we see our Lour- 
 himself, we will not believe. Verily they behave them 
 selves arrogantly; and have transgressed with an enor- 
 mous transgression. The day whereon they shall see the 
 angels, there shall be no glad tidings on that day for the 
 wicked ; and they shall say, Be this removed far from us ? 
 and we will come unto the work which they shall have 
 wrought, and we will make it as dust scattered abroad 
 On that day shall they who are destined to paradise be 
 more happy in an abode, and have a preferable place of 
 repose at noon. On that day the heaven shall be cloven 
 in sunder by the clouds, and the angels shall be sent down, 
 descending visibly therein. On that day the kingdom shall 
 of right belong wholly unto the Merciful ; and that day shall 
 be grievous for the unbelievers. On that day the unjust 
 person shall bite his hand /or anguish and despair, and shall 
 say, Oh that I had taken the way of truth with the apostle ! 
 Alas for me ! Oh that I had not taken such a one for my 
 friend ! He seduced me from the admonition of God, after 
 it had come unto me : for the devil is the betrayer of man. 
 And the apostle shall say, O LORD, verily my people es- 
 teemed this Koran to be & vain composition. In like manner 
 did we ordain unto every prophet an enemy from among the 
 wicked : but thy LORD is a sufficient director and defender. 
 The unbelievers say, Unless the Koran be sent down unto 
 him entire at once, we will not believe. But in this manner 
 have we revealed it, that we might confirm thy heart thereby, 
 and we have dictated it gradually, by distinct parcels. They 
 shall not come unto thee with any strange question ; but we 
 will bring thee the truth in answer, and a most excellent in- 
 terpretation. They who shall be dragged on their faces into 
 hell shall be in the worst condition, and shall stray most 
 widely from the way of salvation. We heretofore deliver- 
 ed unto Moses the book of the law ; and we appointed him 
 Aaron his brother for a counsellor. And we said unto them, 
 Go ye to. the people who charge our signs with falsehood 
 And we destroyed them with a signal destruction. Art re- 
 member the people of Noah, when they accused our apostles 
 M imposture : we drowned them, and made them a sign 
 unto mankind. And we have prepared for the unjust a 
 painful torment. Remember also Ad, an<J Thamud, and
 
 AL KORAN. *9] 
 
 Biose who dwelt at al Rass; and many other generations 
 within this period. 1 Unto each of them did we propound 
 examples for their admonition ; and each of them did we 
 destroy with an utter destruction. The Koreish have passed 
 frequently near the city which was rained, on by a fatal rain; 
 have they not seen where it once stood ? Yet have they not 
 dreaded the resurrection. When they see thee, they will re- 
 ceive thee only with scoffing, saying, Is this he whom GOD 
 hath sent as his apostle ? Verily he had almost drawn us 
 aside from the worship of our gods, if we had not firmly per- 
 severed in our devotion towards them. But they shall know 
 hereafter, when they shall see the punishment prepared for 
 them, who hath strayed more widely from the right path. 
 What thinkest thou ? He who taketh his lust for his god ; 
 canst thou be his guardian ? Dost thou imagine that the 
 greater part of them hear, or understand ? They are no 
 other than like the brute cattle ; yea, they stray more widely 
 from the true path. Dost thou not consider the works of thy 
 LORD, how he stretcheth forth the shadow before tunrise ? 
 If he had pleased, he would have made it immovable forever. 
 Then we cause the sun to rise, and to show the same ; and 
 afterwards we contract it by an easy and gradual contraction. 
 It is he who hath ordained the night to cover you as a gar- 
 ment ; and sleep to give you rest ; and hath ordained the day 
 for waking. It is he who sendeth the winds, driving abroad 
 the pregnant clouds, as the forerunners of his mercy : and we 
 send down pure water from heaven, that we may thereby re- 
 vive a dead country, and give to drjnk thereof unto what we 
 have created, both of cattle and men, in great numbers, and 
 we distribute the same among them at various times, that they 
 may consider : but the greater part of men refuse to consider^ 
 only out of ingratitude. If we had pleased, we had sent a 
 preacher unto every city : wherefore, do not thou obey the 
 unbelievers ; but oppose them herewith, with a strong oppo- 
 sition. It is he who hath let loose the two seas ; this fresh 
 and sweet, and that salt and bitter ; and hath placed between 
 them a bar, and a bound which cannot be passed. It is ht 
 who hath created man of water, and hath made him to kar the 
 double relation of consanguinity and affinity ; for thy LORD 
 <s powerful. They worship, besides GOD, that which can 
 neither profit them nor hurt them : and the unbeliever is an 
 assistant of the devil against his LORD. We have sent the
 
 192 AL KORAN. 
 
 to b no other than a bearer of good tidings, and a denouncei 
 of threats. Say, I ask not of you any reward for this my 
 ^reaching ; besides the conversion of him who shall desire to 
 take the way unto his LORD. And do thou trust in him who 
 liveth, and dieth not ; and celebrate his praise : (he is suffi- 
 ciently acquainted with the faults of his servants) : who hath 
 created the heavens and the earth, and whatever is between 
 them, in six days ; and then ascended his throne : the Mer- 
 ciful. Ask now the knowing concerning him. When it is 
 said unto the unbelievers, Adore the Merciful; they reply, 
 And who is the Merciful ? Shall we adore that which thou 
 commandest us ? And this precept causeth them to fly the 
 faster from the faith. Blessed be he who hath placed the 
 twelve signs in the heavens ; and hath placed therein a lamp 
 by day, and the moon which shineth by night It is he who 
 hath ordained the night and the day to succeed each other, 
 for the observation of him who will consider, or desireth to 
 show his gratitude. The servants of the Merciful are those 
 who walk meekly on the earth, and when the ignorant speak 
 unto them, answer, Peace : and who pass the night adoring 
 their LORD, and standing up to pray unto him : and who 
 say, LORD, avert from us the torment of bell, for the tor- 
 ment thereof is perpetual ; verily the same is a miserable 
 abode and a vrretched station : and who, when they bestow, 
 are neither profuse nor niggardly; but observe a just medium 
 between these ; and who invoke not another god together 
 with the true GOD ; neither slay the soul which GOD hath 
 forbidden to be slain, unless for a just causu : and who are 
 not guilty of fornication. But he who shall do this shall 
 meet the reward of his wickedness : his punishment shall be 
 doubled unto him on the day of resurrection ; and he shall 
 remain therein, covered with ignominy, forever: except him 
 who shall repent and believe, and shall work a righteous 
 work ; unto them will GOD change their former evils into 
 good ; for GOD is ready to forgive, and merciful. And who- 
 ever repenteth, and doth that which is right ; verily he turn- 
 eth unto GOD with an acceptable conversion. And they who 
 do not bear false witness ; and when they pass by vain dis- 
 course, pass by the same with decency ; and who, when they 
 are admonished by the signs of their LORD, fall pot down * 
 if they were deaf and blind, but stand up and are attentive 
 thereto : and who say, O LORD, grant us of our wives and
 
 AL KORAN. 293 
 
 our offspring such as may be the satisfaction of our eyes ; 
 and make us patterns unto those who fear thee. These shall 
 be rewarded with the highest apartments in paradise, because 
 they have persevered with constancy ; and they shall meet 
 therein with greeting and salutation ; they shall remain in 
 the same forever : it shall be an excellent abode, and a de- 
 lightful station. Say, My LORD is not solicitous on your 
 account, if ye do not invoke him : ye have already charged 
 his apostle with imposture ; but hereafter fhall there be a 
 lasting punishment inflicted on you. 
 
 CHAPTER XXVL 
 
 UrriTLJCD, THE POETS ; RRVEALED AT MECCA. 
 IM THK JTAMB OV THE MOST MKECIFUL OOP. 
 
 T. S. M. THESE are the signs of the perspicuous book. 
 Peradventure thou afflictest thyself unto death, lest the 
 Meccans become not believers. If we pleased, we could 
 Bend down unto them a convincing sign from heaven, unto 
 which their necks would humbly submit. But there cometh 
 unto them no admonition from the Merciful, being newly 
 revealed as occasions require, but they turn aside from the 
 same ; and they have charged it with falsehood : but a mes- 
 sage shall come unto them, which they shall not laugh to 
 ecorn. Do they not behold the earth, how many vegetable* 
 we cause to spring up therein, of every noble species ? Verily 
 herein is a sign: but the greater part of them do not be- 
 lieve. Verily thy LORD is the mighty, the merciful God. 
 Remember when thy LORD called Moses, saying, Go to the 
 anjust people, the people of Pharaoh ; will they not dread 
 me ? Moses answered, O LORD, verily I fear lest they ac- 
 cuse me of falsehood, and lest my breast become straitened, 
 and my tongue be- not ready in speaking : send therefore 
 unto Aaron, to be my assistant. Also they have a crime 
 <o object against me ; and I fear they will put me to death. 
 God said, They shall by no means put thee to death : where-
 
 294 AL KORAN. 
 
 fore go ye with our signs; for we witt be with you, and 
 will hear what passes between you and them. Go ye there- 
 fore unto Pharaoh, and say, Verily we are the apostle of 
 the LORD of all creatures : send away with us the children 
 of Israel. And when they had delivered their message, Pha 
 raoh answered, Have we not brought thee up, among us, 
 when a child ; and hast thou not dwelt among us for several 
 years of thy life ? Yet hast thou done thy deed which thou 
 hast done, and thou art an ungrateful person. Moses re- 
 plied, I did it indeed, and J was one of those who erred 
 wherefore I fled from you, because I feared you : but mj 
 LORD hath bestowed on me wisdom, and hath appointed 
 me one of his apostles. And this is the favor which thou 
 hast bestowed on me, that thou hast enslaved the children 
 of Israel. Pharaoh said, And who is the LORD of all crea- 
 tures ? Moses answered, The LORD of heaven and earth, 
 and whatever is between them : if ye are men of sagacity. 
 Pharaoh said unto those who were about him, Do ye not hear ? 
 Moses said, Your LORD, and the LORD of your forefathers. 
 Pharaoh said unto those who were present. Your apostle, who 
 is sent unto you, is certainly distracted. Moses said, The 
 LORD of the east, and of the west, and of whatever is be- 
 tween them ; if ye are men of understanding. Pharaoh said 
 unto him, Verily if thou take any god besides me, I will 
 make thee one of those who are imprisoned. Moses an- 
 swered, What, although I come unto you with a convincing 
 miracle! Pharaoh replied, Produce it therefore, if thou 
 speakest truth. And he cast down his rod, and behold, it 
 became a visible serpent: and he drew forth his hand out 
 of his bosom ; and behold, it appeared white unto the spec- 
 tators. Pharaoh said unto the princes who were about him, 
 Verily this man is a skilful magician : he seeketh to dis- 
 possess you of your land by his sorcery ; what therefore 
 do ye direct ? They answered, Delay him and his brother 
 by good words for a time ; and send through the cities men 
 to assemble and bring unto thee every skilful magician. 
 So the magicians were assembled at an appointed time, on 
 a solemn day. And it was said unto the people, Are ye 
 assembled together? Perhaps we may follow the magi- 
 cians, if they do get the victory. And when the magicians 
 \\<-re come, they said unto Pharaoh, Shall we certainly re- 
 vive a reward, if we do get the victory ? He answered,
 
 AL KORAN. 295 
 
 Tea; and ye shall surely be of those who approach my 
 .person. Moses said unto them, Cast down what ye are 
 about to cast down. Wherefore they cast down their ropes 
 and their rods, and said, By the might of Pharaoh, verily 
 we shall be the conquerors. And Moses cast down his rod, 
 and behold, it swallowed up that which they had caused 
 falsely to appear changed into serpents. Whereupon the 
 magicians prostrated themselves, worshipping, and said, We 
 believe in the LORD of all creatures, the LORD of Moses 
 and of Aaron. Pharaoh said unto them, Have ye believed 
 on him, before I have given you permission ? Verily he 
 is your chief who hath taught you magic : but hereafter 
 ye shall surely know my power. I will cut off your hands 
 and your feet, on the opposite sides, and I will crucify you 
 all. They answered, It will be no harm unto us ; for we 
 shall return unto our LORD. We hope that our LORD 
 will forgive us our sins, since we are the first who have 
 believed. And we spake by revelation unto Moses, say- 
 ing, March forth with my servants by night ; for ye will 
 be pursued. And Pharaoh sent officers through the cities 
 to assemble forces, saying, Verily these are a small com- 
 pany : and they are enraged against us : but we are a mul- 
 titude well provided. So we caused them to quit their 
 gardens, and fountains, and treasures, and fair dwellings: 
 thus did we do; and we made the children of Israel to 
 inherit the samft. And they pursued them at sunrise. And 
 when the two armies were come in sight of each other, 
 the companions of Moses said, We shall surely be over- 
 taken. Moses answered, By no means ; for my LORD it 
 with me, who will surely direct me. And we commanded 
 Moses by revelation, sayinq, Smite the sea with thy rod. 
 And when he had smitten it. it became divided into twelve 
 parts, between which wert a* many paihi, and every part 
 was like a vast mountain. And we drew thither the others ; 
 and we delivered Moses and all those who were with him : 
 then we drowned the others. Verily herein was a sfgn ; but 
 the greater part of them did not believe. Verily thy Losf> ia 
 the mighty and the merciful. And r^harse unto them *he 
 tory of Abraham : when he said untP his fatbe**, and bis 
 people, What do ye worship ? They answered, We wor- 
 ship idols ; and we constantly serve them nil th*j dav IOQK- 
 Abraham said, Do they hear you, when v. iuvok them
 
 296 AL KORAN. 
 
 Or do they either profit you, or hurt you? They an- 
 ewered, But we found our fathers do the same. He said, 
 What think ye? The gods which ye worship, and your 
 forefathers worshipped, are my enemy: except only the 
 LORD of all creatures, who hath created me, and directeth 
 me ; and who giveth me to eat, and to drink, and when I 
 am sick, healeth me; and who will cause me to die, and 
 will afterwards restore me to life ; and who, I hope, will 
 forgive my sins on the day of judgment. LORD, grant 
 me wisdom ; and join me with the righteous : and grant 
 that I may be spoken of with honor among the latest pos- 
 terity ; and make me an heir of the garden of delight : and 
 forgive my father, for that he hath been one of those who 
 go astray. And cover me not with shame on the day of 
 resurrection ; on the day in which neither riches nor chil- 
 dren shall avail, unless unto him who shall come unto GOD 
 with a sincere heart : when paradise shall be brought near 
 to the view of the pious, and hell shall appear plainly to 
 those who shall have erred : and it shall be said unto them, 
 Where are your deities which ye served besides GOD ? will 
 they deliver you from punishment, or will they dliver 
 themselves ? And they shall be cast into the same, both 
 they, and those who have been seduced to their worship; 
 and all the host of Eblis. The seduced shall dispute there- 
 in with their false gods, saying, By GOD, we were in a 
 manifest error, when we equalled you with the LORD of 
 all creatures : and none seduced us but the wicked. We 
 have now no intercessors, nor any friend who careth for 
 us. If we were allowed to return once more into the world, 
 we would certainly become true believers. Verily hereia 
 was a sign ; but the greater part of them believed not. 
 The LORD is the mighty, the merciful. The people of 
 Noah accused God't messengers of imposture : when their 
 brother Noah said unto them, Will ye not fear God ? Verily 
 I am a faithful messenger unto you ; wherefore fear GOD, 
 and obey me. I ask no reward of you for my preaching 
 unto you; I expect my reward from no other than the 
 LORD of all creatures : wherefore fear GOD, and obey me. 
 They answered, Shall we believe on thee, when only the 
 most abject persons have followed thee ? Noah said, I have 
 no knowledge of that which they did ; it appertained unto 
 my LORD alone to bring them to account, if ye under
 
 AL KORAN. 197 
 
 itand ; wherefore I will not drive away the believers : I 
 am no more than a public preacher. They replied, Assur- 
 edly, unless thou desist, Noah, thou shalt be stoned. He 
 eaid, LORD, verily my people take me for a liar ; where- 
 fore judge publicly between me and them ; and deliver me 
 and the true believers who are with me. Wherefore we 
 delivered him, and those who were with him, in the ark 
 filled with men and animals; and afterwards we drowned 
 the rest. Verily herein was a sign ; but the greater part 
 f them believed ~ot. Thy LORD is the mighty, the merci- 
 ful. The tribe of Ad charged God's messengers with false- 
 hood : when their brother Hud said unto them, Will ye not 
 fear God ? Verily I am a faithful messenger unto you ; 
 wherefore fear GOD, and obey me. [I demand not of you 
 any reward for my preaching unto you : 1 expect my reward 
 from no other than the LORD of all creatures. Do ye build 
 a landmark on every high place, to divert yourselves ? And 
 do ye erect magnificent works, hoping that ye may continue 
 in their possession forever ? And when ye exercise your 
 power, do ye exercise it with cruelty and rigor ? Fear 
 GOD, by leaving these things ; and obey me.] And fear him 
 who hath bestowed on you that which ye know : he hath 
 bestowed on you cattle, and children, and gardens, and 
 springs of water. Verily I fear for you the punishment of 
 a grievous day. They answered, It is equal unto us whether 
 thou admonish us, or dost not admonish us : this which thou 
 preachest is only a device of the ancients ; neither shall we 
 be punished for what we have done. And they accused him 
 of imposture : wherefore we destroyed them. Verily herein 
 was a sign : but the greater part of them believed not. Thy 
 LORD is the mighty, the merciful. The tribe of Thamud 
 also charged the messengers of God with falsehood. When 
 their brother Saleh said unto them, Will ye not fear God 9 
 Verily I am a faithful messenger unto you : wherefore fear 
 GOD, and obey me. I demand no reward of you for my 
 preaching unto you : I expect my reward from no other than 
 the LORD of all creatures. Shall ye be left forever secure 
 in the possession of the things which are here ; among gar- 
 dens, and fountains, and corn, and palm-trees, whose branches 
 sheathe their flowers. And will ye continue to cut habita- 
 *ions for yourselves out of the mountains, behaving with in- 
 olence ? Fear GOD, and obey me ; and obey not the com-
 
 |98 AL KORAN. 
 
 mand of the transgressors, who act corruptly in the earth, 
 and reform not the same. They answered, Verily thou art 
 distracted : thou art no other than a man like unto ua : 
 produce now some sign, if thou speakest truth. Saleh said, 
 This she-camel shall be a sign unto you : she shall have her 
 portion of water, and ye shall have your portion of water 
 alternately, on a several day appointed for you ; and do her 
 no hurt, lest the punishment of a terrible day be inflicted 
 on you. But they slew her ; and were made to repent of 
 their impiety : for the punishment which had been threatened 
 overtook them. Verily herein was a sign ; but the greater 
 part of them did not believe. Thy LORD is the mighty, 
 the merciful. The people of Lot likewise accused God's 
 messengers of imposture. When their brother Lot said 
 unto them, Will ye not fear God? Verily I am a faithful 
 messenger unto you : wherefore fear GOD, and obey me. I 
 demand no reward of you for my preaching : I expect my 
 reward from no other than the LORD of all creatures. Do 
 ye approach unto the males among mankind, and leave your 
 wives which your LORD hath created for you. Surely ye 
 are people who transgress. They answered, Unless thou 
 desist, Lot, thou shalt certainly be expelled our city. He 
 said, Verily I am one of those who abhor your doings : O 
 LORD, deliver me, and my family, from that which they act 
 Wherefore we delivered him, and all his family, except an 
 old woman, hit wife, who perished among those who remained 
 behind ; then we destroyed the rest ; and we rained on them 
 a shower of stones ; and terrible was the shower which feU 
 on those who had been warned in vain. Verily herein was 
 a sign ; but the greater part of them did not believe. Thy 
 LORD is the mighty, the merciful. The inhabitants of the 
 wood also accused GOD'S messengers of imposture. When 
 Shoaib said unto him, Will ye not fear Godl Verily I am 
 a faithful messenger unto you: wherefore fear GOD, and 
 obey me. I ask no reward of you for my preaching: I ex- 
 pect my reward from no other than the LORD of all crea- 
 iures. Give just measure, and be not defrauders; and 
 weigh with an equal balance ; and diminish not unto men 
 aught of their matters ; neither commit violence in the earth, 
 acting corruptly. And fear him who hath created you, and 
 fko the former generations. They answered, Certainly thou 
 *rt distracted ; thou art no more than a man, like unto u
 
 AL KORAN 299 
 
 and we do surely esteem thee to be a liar. Cause now a 
 part of the heaven to fall upon us, if thou speakest truth. 
 Shoaib said, My LORD best knoweth that which ye do. 
 And they charged him with falsehood : wherefore the punish- 
 ment of the day of the shadowing cloud overtook them; 
 and this was the punishment of a grievous day. Verily 
 herein was a sign ; but the greater part of them did not 
 believe. Thy LORD is the mighty, the merciful. Thig 
 book is certainly a revelation from the LORD of all crea- 
 tures, which the faithful spirit hath caused to descend upon 
 thy heart, that thou mightest be a preacher to thy people, 
 in the perspicuous Arabic tongue ; and it is borne witness 
 to in the scriptures of former ages. Was it not a sign unto 
 them, that the wise men among the children of Israel knew 
 it? Had we revealed it unto any of the foreigners, and 
 he had read the same unto them, yet they would not have 
 believed therein. Thus have we caused obstinate infidelity 
 to enter the hearts of the wicked: they shall not believe 
 therein, until they see a painful punishment. It shall come 
 suddenly upon them, and they shall not foresee it: and 
 they shall say, Shall we be respited ? Do they therefore 
 desire our punishment to be hastened ? What thinkest 
 thou ? If we suffer them to enjoy the advantage of this life 
 for several years, and afterwards that with which they are 
 threatened come upon them ; what will that which they 
 have enjoyed profit them? We have destroyed no city, 
 but preachers were first sent unto it, to admonish the in- 
 habitants thereof; neither did we treat them unjustly. The 
 devils did not descend with the Koran, as the infidels give 
 out: it is not for their purpose, neither are they able to 
 produce such a book ; for they are far removed from hear- 
 ing the discourse of the angeh in heaven. Invoke no other 
 god with the true GOD, lest thou become one of those who 
 are doomed to punishment. And admonish thy more near 
 relations. And behave thyself with meekness towards the 
 true believers who follow thee : and if they be disobedient 
 unto thee, say, Verily, I am clear of that which ye do. And 
 trust in the most mighty, the merciful God ; who seeth thee 
 when thou risest up, and thy behavior among those who 
 worship ; for he both heareth and knoweth. Shall I declare 
 onto you upon whom the devils descend? They descend 
 pon every lying and wicked person : they learn what U
 
 (00 AL KORAH. 
 
 heard ; but the greater part of them are liars. And thos 
 who err follow the steps of the poets : dost thou not see 
 that they rove as bereft of their senses through every valley ; 
 and that they say that which they do not ? except those who 
 believe, and do good works, and remember GOD frequently ; 
 and who defend themselves, after they have been unjustly 
 treated. And they who act unjustly shall know hereafter 
 with what treatment they shall be treated. 
 
 , THE ANT; BEVEALED A* MECCA. 
 
 Ill THB HAM* Or THB MOST MJEBOXTOI. GOD. 
 
 T. S. THESE art the signs of the Koran, and of the per- 
 spicuous book : a direction, and good tidings unto the true 
 believers ? who regularly perform their prayer, and give alms, 
 and firmly believe hi the life to come. As to those who be- 
 lieve not hi the life to come, we have prepared their works 
 for them ; and they shall be struck with astonishment at their 
 disappointment, when they shatt be raised again: these are 
 they whom an evil punishment awaiteth in this life ; and hi 
 that which is to come they shall be the greatest losers. Thou 
 hast certainly received the Koran from the presence of a 
 wise, a knowing God. Remember when Moses said unto hia 
 family, Verily I perceive fire ; I will bring you tidings there- 
 of, or I will bring you a lighted brand, that ye may be 
 wanned. And when he was come near unto it, a voice cried 
 unto him, saying. Blessed be he who is in the fire, and whoever 
 is about it ; and praise be unto GOD, the LORD of all crea- 
 tures 1 Moses, verily I am GOD, the mighty, the wise : 
 ast down now thy rod. And when he saw it, that it moved, 
 as though it had been a serpent, he retreated, and fled, and 
 returned not And God said, Moses, fear not ; for my 
 messengers are not disturbed with fear in my sight : except 
 he who shall have done amiss, and shall have afterwards sub- 
 stituted good hi lieu of evil ; for I am gracious and merciful 
 Moreover put thy hand into thy bosom ; it shall come forth
 
 AL KORAN. 301 
 
 white, without hurt : this shall be one among the nine signs 
 unto Pharaoh and his people : for they are a wicked people. 
 And when our visible signs had come unto them, they said, 
 This is a manifest sorcery. And they denied them, although 
 their souls certainly knew them to be from God, out of iniquity 
 and pride : but behold what was the end of the corrupt doers 
 We heretofore bestowed knowledge on David and Solomon ; 
 and they said, Praise be unto GOD, who hath made us more 
 excellent than many of his faithful servants ! And Solomon 
 was David's heir ; and he said, O men, we have been taught 
 the speech of birds, and have had all things bestowed on us ; 
 this is manifest excellence. And his armies were gathered 
 together unto Solomon, consisting of* genii, and men, and 
 birda ; and they were led in distinct bands, until they came 
 unto the valley of ants. And an ant, seeing the hosts ap- 
 proaching, said, O ants, enter ye into your habitations, lest 
 Solomon and his army tread you under foot, and perceive it 
 not. And Solomon smiled, laughing at her words, and said, 
 
 LOED, excite me that I may be thankful for thy favor, 
 wherewith thou hast favored me, and my parents ; and that 
 
 1 may do that which is right, and well-pleasing unto thee : 
 and introduce me, through thy mercy, into paradise, among 
 thy servants the righteous. And he viewed the birds, and said, 
 What is the reason that I see not the lapwing? 1 Is she 
 absent ? Verily I will chastise her with a severe chastise- 
 ment, or I will put her to death ; unless she bring me a just 
 excuse. And she tarried not long before she presented herself 
 unto Solomon, and said, I have viewed a country which thou 
 hast not viewed ; and I come unto thee from Saba, with a 
 certain piece of news. I found a woman to reign over them, 
 who is provided with everything requisite for a prince, and 
 hath a magnificent throne. 3 I found her and her people to 
 worship the sun, besides GOD : and Satan hath prepared their 
 works for them, and hath turned them aside from the way of 
 truth (wherefore they are not rightly directed), lest they 
 should worship GOD, who bringeth to light that which is 
 hidden in heaven and earth, and knoweth whatever they con- 
 ceal, and whatever they discover. GOD ! there is no GOD 
 but he ; the LORD of the magnificent throne. Solomon said, 
 We shall see whether thou hast spoken the truth, or whether 
 thou art a liar. Go with this my letter, and cast it down 
 onto them: then turn aside from them, and wait to know
 
 802 AL KORAN. 
 
 what answer they will return. And when the Quetn of Saba 
 had received the letter, she said, O nobles, verily an honorable 
 letter hath been delivered unto me; it is from Solomon, and 
 this is the tenor thereof: In the name of the most merciful 
 GOD, Rise not up against me: but come and surrender yo.f- 
 selves unto me. She said, O nobles, advise me in my business : 
 I will not resolve on anything, until ye be witnesses and ap- 
 prove thereof. The nobles answered, We are endued with 
 strength, and are endued with great prowess in war ; but the 
 command appertained unto thee: see therefore what thoc 
 wilt command. She said, Verily kings, when they enter a 
 city by force, waste the same, and abase the most powerful 
 of the inhabitants hereof: and so will these do with us. But 
 I will send gifts unto them ; and will wait for what further 
 information those who shall be sent shall bring back. And 
 when the queen's ambassador came unto Solomon, that prince 
 said, Will ye present me with riches P 1 Verily that which 
 GOD hath given me is better than what he hath given you : 
 but ye do glory in your gifts. Return unto the people of Saba. 
 We will surely come unto them with forces, which they shall 
 not be able to withstand ; and we will drive them out from 
 ihdr city, humbled ; and they shall become contemptible. And 
 Solomon said, nobles, which of you will bring unto me her 
 throne, before they come and surrender themselves unto me ? 
 A terrible genius answered, I will bring it unto thee, before 
 thou arise from thy place : for I am able to perform it, and 
 may be trusted. And one with whom was the knowledge 
 of the scriptures said, I will bring it unto thee, in the 
 twinkling of an eye. And when Solomon saw the throne 
 placed before him, he said, This is a favor of my LORD, 
 that he may make trial of me, whether I will be grateful 
 or whether I will be ungrateful ; and he who is grate- 
 ful is grateful to his own advantage, but if any shall be un- 
 grateful, verily my LORD is self-sufficient and munificent. 
 And Solomon said unto his servants, Alter her throne, that 
 he may not know it, to the end we may see whether she be 
 riyhtly directed, or whether she be one of those who are not 
 rightly directed. And when she was come unto Solomon, it 
 was said unto her, is thy throne like this ? She answered, As 
 though it were the same. And we have had knowledge be- 
 Itowed on us before this, and have been resigned unto God. 
 But that which she worshipped, besides GOD, had turned her
 
 AL KORAN. 808 
 
 aside from the truth ; for she was of an unbelieving people. It 
 was said unto her, Enter the palace. And when she saw it, 
 she imagined it to be a great water ; and she discovered her 
 legs, by lifting up her robe to pass through it. Whereupon 
 Solomon said unto her, Verily this is a palace evenly floored 
 with glass. Tfien said the queen, O LORD, verily I have dealt 
 unjustly with my own soul; and I resign myself, together 
 with Solomon, unto GOD, the LORD of all creatures. Also 
 we heretofore sent unto the tribe of Thamud their brother 
 Saleh; who said unto them, Serve ye GOD. And behold, 
 they were divided into two parties, who disputed among them- 
 selves. Saleh said, my people why do ye hasten evil rather 
 than good ? Unless yfc ask pardon of GOD, that ye may ob- 
 tain mercy, ye are lost. They answered, We presage evil 
 from thee, and from those who are with thee. Saleh replied, 
 The evil which ye presage is with GOD : but ye are a peo- 
 ple who are proved by a vicissitude of prosperity and adversity. 
 And there 1 were nine men in the city, who acted corruptly in 
 the earth, and behaved not with integrity. And they said 
 unto one another, Swear ye reciprocally by GOD, that we 
 will fall upon Saleh and his family by night : and afterwards 
 we will say unto him who hath right to avenge his blood, 
 We were not so much as present at the destruction of his 
 family ; and we certainly speak the truth. And they devised 
 a plot against him : but we devised a plot against them ; and 
 they perceived it not. And see what was the issue of their 
 plot, we utterly destroyed them and their whole people ; and 
 these their habitations remain empty, because of the injustice 
 which they committed. Verily herein is a sign unto people 
 who understand. And we delivered those who believed, and 
 feared God. And remember Lot ; when he said unto his peo- 
 ple, Do ye commit a wickedness, though ye see the heinous- 
 ness thereof 1 ? Do ye approach lustfully unto men, leaving 
 the women ? Ye are surely an ignorant people. But the 
 answer of his people was no other than that they said, Cast 
 the family of Lot out of your city : for they are men who 
 preserve themselves pure from the crimes of which ye are 
 guilty. Wherefore we delivered him and his family, except 
 his wife, whom we decreed to be one of those who remained 
 behind to be destroyed. And we rained on them a shower 
 9f stones : and dreadful was the shower which feil on those 
 *bo had been warned in vain! Say, Praise be unto GOD;
 
 304 L KORAN. 
 
 and peace be upon his servants Afhom he hath chosen ! Is 
 GOD more worthy, or the false gods which they associate 
 with him ? 7* not he to be preferred, who hath created the 
 heavens and the earth, and sendeth down rain for you from 
 heaven, whereby we cause delicious groves to spring up ? It 
 is oot in your power to cause the trees thereof to shoot forth. 
 Is there any other god partner with the true GOD ? Verily 
 these are a people who deviate from the truth. Is not he 
 more worthy to be adored, who hath established the earth, and 
 hath caused rivers to flow through the midst thereof, and 
 placed thereon immovable mountains, and set a bar between 
 the two seas? Is there any other god equal with the true 
 GOD ? Yet the greater part of them know it not. Is not he 
 more worthy who heareth the afflicted, when he calleth upon 
 him, and taketh off the evil which distressed him : and who 
 hath made you the successors of your forefathers in the earth ? 
 Is there any other god who can be equalled with the true GOD ? 
 How few consider these things ! Is not he more worthy who 
 directeth you in the dark paths of the land and of the sea ; 
 and who sendeth the winds driving abroad the clouds, as the 
 forerunners of his mercy ! Is there any other god who can 
 be equalled with the true God? Far be GOD from having 
 those partners in his power, which ye associate with him. 2* 
 not he more worthy, who produceth a creature, and after it 
 hath been dead restoreth it to life ; and who giveth you food 
 from heaven and earth ? Is there any other god with the true 
 GOD, who doth this f Say, Produce your proof thereof, if 
 ye speak truth. Say, None either in heaven or earth knoweth 
 that which is hidden, besides GOD : neither do they under- 
 stand when they shall be raised. However, their knowledge 
 attaineth some notion of the life to come : yet they are in an 
 uncertainty concerning the same ; yea, they are blind as to 
 the real circumstances thereof. And the unbelievers say, 
 When we and our fathers shall have been reduced to dust, 
 shall we be taken forth from the grave ? Verily \ve have 
 been threatened with this, both we and our fathers, heretofore. 
 This is no other than fables of the ancients. Say unto them, 
 Pass through the earth, and see what hath been the end of 
 the wicked. And be not thou grieved for them ; neither be 
 thou in any concern on account of the plots which they are 
 contriving against thee. And they say, When will this threat 
 to accomplished, if ye speak true ? Answer, Peradventura
 
 AL KORAN. 805 
 
 ome part of that punishment, which ye desire to be hastened 
 may follow close behind you : verily thy LORD is endued 
 with indulgence towards mankind ; but the greater part of 
 them are not thankful. Verily thy LORD knoweth what their 
 breasts conceal, and what they discover : and there is nothing 
 hidden in heaven or on earth, but it is written in a clear book. 
 Verily this Koran declareth unto the children of Israel most 
 of those points concerning which they disagree : and it is cer- 
 tainly a direction, and a mercy unto the true believers. Thy 
 LORD wiL decide the controversy between them, by his defin- 
 itive sentence : and he it the mighty, the wise. Therefore, 
 put thy trust in GOD ; for thou art in the manifest truth. 
 Verily thou shalt not make the dead to hear, neither shalt 
 thou make th* deaf to hear thy call to the true faith, when 
 they retire and turn their backs : neither shalt thou direct the 
 blind to extricate themselves out of their error. Thou shalt 
 make none to hear thee, except him who shall believe in our 
 signs : and they are wholly resigned unto us. When the sen- 
 tence shall be ready to fall upon them, we will cause a beast 
 to come forth unto them from out of the earth, which shall 
 speak unto them : verily men do not firmly believe in our 
 signs. On the day of resurrection we will assemble, out of 
 every nation, a company of those who shall have charged our 
 signs with falsehood ; and they shall be prevented from mix- 
 ing together, until they shall arrive at the place of judgment. 
 And God shall say unto them, Have ye charged my signs with 
 falsehood, although ye comprehended them not with your 
 knowledge. Or what is it that ye were doing? And the 
 sentence of damnation shall fall on them, for that they 
 have acted unjustly : and they shall not speak in their own 
 excuse. Do they not see that we have ordained the night, 
 that they may rest therein, and the day giving open light ? 
 Verily herein are signs unto people who believe. On thai 
 day the trumpet shall be sounded ; and whoever are in heaven 
 and on earth shall be struck with terror, except those whom 
 GOD shall please to exempt therefrom : and all shall come 
 before him in humble guise. And thou shalt see the moun- 
 tains, and shalt think them firmly fixed ; but they shall pass 
 away, even as the clouds pass away. This will be the work 
 *f GOD, who hath rightly disposed all things : and he is well 
 acquainted with that which ye do. Whoever shall have 
 wrought righteousness, shall receive a reward beyond the
 
 306 AL KORAN. 
 
 desert thereof; and they shall be secure from the terror of 
 that day : but whoever shall have wrought evil, shall b 
 thrown on their faces into hell fire. Shall ye receive the re- 
 ward of any other than of that which ye shall have wrought ? 
 Verily I am commanded to worship the LORD of this terri- 
 tory of Mecca, who hath sanctified the same : unto him belong 
 all things. And I am commanded to be a Moslem, and to 
 rehearse the Koran : he who shall be directed thereby will be 
 directed to his own advantage; and to him who shall go 
 astray, say, Verily I am a warner only. And say, Praise be 
 unto GOD ! he will show you his signs, and ye shall know 
 them : and thy LOBD is not regardless of that which they 
 do. 
 
 CHAPTER XXVm. 
 
 , THE STORY; REVEALED AT MECCA. 
 IJC THE NAME OF THE MOST MERCIFUL GOD. 
 
 T. S. M. THESE are the signs of the perspicuous book. 
 We will dictate unto thee, Mohammed, some parts of the 
 history of Moses and Pharaoh, with truth ; for the sake of 
 people who believe. Now Pharaoh lifted himself up in the 
 land of Egypt ; and he caused his subjects to be divided into 
 parties ; he weakened one party of them, by slaying their 
 male children, and preserving their females alive ; for he 
 was an oppressor. And we were minded to be gracious 
 unto those who were weakened in the land, and to make 
 them models of religion ; and to make them the heirs of the 
 wealth of Pharaoh and his people, and to establish a place 
 for them in the earth ; and to show Pharaoh and Haman, 
 and their forces, that destruction of their kingdom and nation 
 by them, which they sought to avoid. And we directed the 
 mother of Moses by revelation, saying, give him suck : and 
 if thou fearest for him, cast him into the river ; and fear not, 
 neither be afflicted ; for we will restore him unto thee, and 
 will appoint him one of our apostles. And when she had put 
 the child in the ark, and had cast it into the river, the family 
 ot Pharaoh took him up ; providence designing that he should
 
 AL KORAN. 807 
 
 become an enemy, and a sorrow unto them. Verily Pharaoh 
 and Haman, and their forces were sinners. And the wife of 
 Pharaoh said, This child is a delight of the eye to me, and to 
 thee : kill him not ; peradventure it may happen that he may 
 be serviceable unto us ; or we may adopt him for our son. 
 And they perceived not the consequence of what they wert 
 doing. And the heart of the mother of Moses became op- 
 pressed with fear ; and she had almost discovered him, had 
 we not armed her heart with constancy, that she might be 
 or* of those who believe the promises of God. And she said 
 unto his sister, Follow him. And she watched him at a dis- 
 tance ; and they perceived it not. And we suffered him not 
 to take the breasts of the nurses who were provided before his 
 gister came up ; and she said, Shall I direct you unto some of 
 his nation, who may nurse him for you, and will be careful 
 of him ? And, at their desire, she brought his mother to them. 
 So we restored him to his mother, that her mind might be 
 set a ease, and that she might not be afflicted ; and that she 
 might know that the promise of GOD was true : but the 
 greater part of mankind know not the truth. And when 
 Moses had attained his age of full strength, and was become 
 a perfect man, we bestowed on him wisdom and knowledge : 
 and thus do we reward the upright. And he went into the 
 city, at a time when the inhabitants thereof observed not what 
 passed in the street : and he found therein two men fighting ; 
 the one being of his own party, and the other of his enemies. 
 And he who was of his party begged his assistance against 
 him who was of the contrary party ; and Moses struck him 
 with his fist, and slew him : but being sorry for what had hap- 
 pened, he said, This is of the work of the devil ; for he is a 
 seducing and an open enemy. And he said, LORD, verily 
 I have injured my own soul : wherefore forgive me. So God 
 forgave him ; for he is ready to forgive, and merciful. He 
 said, O LORD, hy the favors with which thou hast favored 
 me, I will not be an assistant to the wicked for the future. 
 And the next morning he was afraid in the city, and looked 
 about him, as one apprehensive of danger: and behold, he 
 whom he had assisted the day before cried out unto him for 
 help a second time. But Moses said unto him, Thou art 
 plainly a quarrelsome fellow. And when he sought to lay 
 hold on him who was an enemy unto them both, he said, 
 Moses, dost thou intend to kill me, as thou killedst a man
 
 808 AL KORAN. 
 
 yesterday? Thou seekest only to be an oppressor in th 
 earth, and seekest not to be a reconciler of quarrel*. And a 
 certain man came from the farther part of the city, running 
 hastily, and said, O Moses, verily the magistrates are delib- 
 erating concerning thee, to put thee to death : depart there- 
 fore ; I certainly advise thee well. Wherefore he departed 
 out of the city\n great fear, looking this way and that, lest 
 he should be pursued. And he said, O LORD, deliver me from 
 the unjust people. And when he was journeying towards Ma* 
 dian, he said, Peradventure my LORD will direct me in tho 
 right way. And when he arrived at the water of Madian, he 
 found about the wett a company of men, who were watering 
 their flocks. And he found, besides them, two women, who 
 kept off their sheep at a distance. And he said unto them, 
 What is the matter with you? They answered, We shall 
 not watei our flock, until the shepherds shall have driven 
 away theirs ; for our father is an old man, stricken in years. 
 So Moses watered their sheep for them, and afterwards retired 
 into the shade, saying, O LORD, verily I stand in need of 
 the good which thou shalt send down unto me. And one of 
 the damsels came unto him, walking bashfully, and said, My 
 father calleth thee, that he may recompense thee for the 
 trouble which thou hast taken in watering our sheep for us. 
 And when he was come unto Shoaib, and had told him the 
 etory of his adventures, he said unto him, Fear not : thou hast 
 escaped from unjust people. And one of the damsels said, 
 My father, hire him for certain wages : the best servant thou 
 canst hire is an able and trusty person. And Shoaib said 
 unto Moses, Verily I will give thee one of these my two 
 daughters in marriage, on condition that thou serve me 
 for hire eight years; and if thou fulfil ten years, it is in 
 thine own breast ; for I seek not to impose a hardship on 
 thee: and thou shalt find me, if GOD please, a man of 
 probity Moses answered, Let this be the covenant between 
 me and thee: whichsoever of the two terms I shall fulfil 
 let it be no crime in me if I then quit thy service; and 
 GOD is witness of that which we say. And when Moses 
 had fulfilled the term, and was journeying with his family 
 towards Egypt, he saw fire on the side of Mount Sinai 1 
 And he said unto his family, Tarry ye here; for I see 
 ire : peradventure I may bring you thence some tidings 
 f the way, or at least a brand out of the fire, that ye may
 
 AL KORAN. 309 
 
 be warmed. And when he was come thereto, a voice cried 
 unto him from the right side of the valley, in the sacred 
 bottom, from the tree, saying, Moses, verily I am GOD, 
 the LORD of all creatures : cast down now thy rod. And 
 when he saw it that it moved, as though it had been a ser- 
 pent, he retreated and fled, and returned not. And God said 
 unto him, Moses, draw near, and fear not; for thou art 
 safe. Put thy hand into thy bosom, and it shall come forth 
 white, without any hurt : and draw back thy hand unto thee 
 which thou stretchest forth for fear. These shall be two evi- 
 dent signs from thy LORD, unto Pharaoh and his princes ; 
 for they are a wicked people. Moses said, LORD, verily 
 I have slain one of them ; and I fear they will put me to 
 death : but my brother Aaron is of a more eloquent tongue 
 than I am ; wherefore send him with me for an assistant, 
 that he may gain me credit ; for I fear lest they accuse me 
 of imposture. God said, We will strengthen thine arm by thy 
 brother, and we will give each of you extraordinary power, 
 so that they shall not come up to you, in our signs. Ye two, 
 and whoever shall follow you, shall be the conquerors. And 
 when Moses came unto them with our evident signs, they 
 said, This is no other than a deceitful piece of sorcery : 
 neither have we heard of anything like this among our fore- 
 fathers. And Moses said, My LORD best knoweth who 
 cometh with a direction from him ; and who shall have suc- 
 cess in this life, as well as the next : but the unjust shall not 
 prosper. And Pharaoh said, O princes, I did not know that 
 ye had any other god besides me. Wherefore do thou, O 
 Hainan, burn me clay into bricks ; and build me a high 
 tower, that I may ascend unto the GOD of Moses : for I 
 verily believe him to be a liar. 1 And both he and his forces 
 behaved themselves insolently and unjustly in the earth; 
 and imagined that they should not be brought before us 
 to be judged. Wherefore we took him and his forces, and 
 cast them into the sea. Behold, therefore, what was the 
 end of the unjust. And we made them deceitful guides, 
 inviting their followers to hell fire ; and on the day of res- 
 urrection they shall not be screened from punishment. We 
 pursued them with a curse in this life ; and on the day of 
 resurrection they shall be shamefully rejected. And we gave 
 the book of the law unto Moses, after he had destroyed the 
 former generations, to enlighten the minds of men, and for a
 
 310 AL KOBAN. 
 
 direction, and a mercy ; that peradventure they might con- 
 sider. Thou, prophet, wast not on the west side of Monni 
 Sinai, when we delivered Moses his commission : neither 
 wast thou one of those who were present at Ms receiving it 
 but we raised up several generations after Moses ; and lifw 
 was prolonged unto them. Neither didst thou dwell among 
 the inhabitants of Madian, rehearsing unto them our signs 
 but we have sent thee fully instructed in every particular. 
 Nor wast thou present on the side of the mount, when we 
 called unto Moses ; but thou art sent as a mercy from thy 
 LORD ; that thou mightest preach unto a people to whom no 
 preacher hath come before thee, that peradventure they may 
 be warned; and lest, if a calamity had befallen them, for 
 that which their hands had previously committed, they should 
 have said, O LORD, since thou hast not sent an apostle unto 
 us, that we might follow thy signs, and become true be- 
 lievers, are we not excusable ? Yet when the truth is come 
 unto them from before us, they say, Unless he receive 
 the same power to work miracles as Moses received, we 
 will not believe. Have they not likewise rejected the rev- 
 tlation which was heretofore given unto Moses ? They say, 
 Two cunning impostures have mutually assisted one another : 
 and they say, Verily we reject them both. Say, Produce 
 therefore a book from GOD, which is more right than these 
 two, that I may follow it ; if ye speak truth. But if they 
 return thee no answer, know that they only follow their own 
 desires : and who erreth more widely from the truth than he 
 who followeth his own desire, without a direction from GOD ? 
 Verily GOD directeth not the unjust people. And now have 
 we caused our word to come unto them, that they may be 
 admonished. They unto whom we have given the scriptures 
 which were revealed before it, believe in the same ; and when 
 it is read unto them, say, We believe therein ; it is certainly 
 the truth from our LORD: verily we were Moslems before 
 this. These shall receive their reward twice, because they 
 have persevered, and repel evil by good, and distribute 
 alms out of that which we have bestowed on them ; and 
 when they hear vain discourse, avoid the same, saying, We 
 have our works, and ye have your works ; peace be on you ; 
 we covet not the acquaintance of the ignorant. Verily thou 
 canst not direct whom thon wilt : but GOD directeth whom 
 he pleaseth ; and he best knoweth those who will submit to
 
 AL KORAN. 311 
 
 6e directed. The Meccans say, If we follow the game di 
 rection with thee, we shall be forcibly expelled our land. 
 Have we not established for them a secure asylum, to 
 which fruits of every sort are brought, as a provision for 
 our bounty ? but the greater part of them do not under- 
 stand. How many cities have we destroyed, whose in- 
 habitants lived in ease and plenty? and these their dwell- 
 ings are not inhabited after them, unless for a little while ; 
 and we were the inheritors of their wealth. But thy LORD 
 did not destroy those cities, until he had sent unto their 
 capital an apostle, to rehearse our signs unto them : neither 
 did we destroy those cities, unless their inhabitants were in 
 jurious to their apostle. The things which are given you are 
 the provisions of this present life, and the pomp thereof; but 
 that which is with GOD is better and more durable : will ye 
 not therefore understand ? Shall he then, unto whom we 
 have promised an excellent promise of future happiness, 
 and who shall attain the same, be as he on whom we have 
 bestowed the provision of this present life, and who, on the 
 day of resurrection, shall be one of those who are delivered 
 up to eternal punishment ? On that day God shall call unto 
 them, and shall say, Where are my partners, which ye imag- 
 ined to be so? And they upon whom the sentence of damna- 
 tion shall be justly pronounced shall answer, These, O LORD, 
 are those whom we seduced ; we seduced them as we also 
 had been seduced : but now we clearly quit them, and turn 
 unto thee. They did not worship us, but their own lusts. 
 And it shall be said unto the idolaters, Call now upon those 
 whom ye associated with God: and they shall call upon 
 them, but they shall not answer them ; and they shall see 
 the punishment prepared for them, and shall wish that they 
 had submitted to be directed. On that day, God shall call 
 unto them, and shall say, What answer did ye return to our 
 messengers ? But they shall not be able to give an account 
 thereof on that day ; neither shall they ask one another for 
 information. Howbeit whoso shall repent and believe, and 
 shall do that which is right, may expect to be happy. Thy 
 LORD createth what he pleaseth ; and chooseth freely : but 
 they have no free choice. Praise be unto GOD ; and far be 
 fae removed from the idols which they associate with him/ 
 Thy LORD knoweth both the secret malice which their breasts 
 pnceal, and the open hatred which they discover. He if
 
 812 AL KORAN. 
 
 Qoi> ; there is no GOD but he. Unto him it the praise rf, 
 both in this life and in that which is to come : nnto him dkth 
 judgment belong ; and before him shall ye be assembled oi 
 the last day. Say, What think ye ? If GOD should cover 
 you with perpetual night, until the day of resurrection; 
 what god, besides GOD, would bring you light? Will ye 
 not therefore hearken? Say, What think ye? If GOD 
 should give you continual day, until the day of resurrec- 
 tion ; what god, besides GOD, would bring you night, that 
 ye might rest therein ? Will ye not therefore consider ? 
 Of his mercy he hath made for you the night and the day, 
 that ye may rest in the one, and may seek to obtain provis- 
 ion for yourselves of his abundance, by your industry, in the 
 other ; and that ye may give thanks. On a certain day God 
 ahall call unto them, and shall say, Where are my partners, 
 which ye imagined to share the divine power with me ? And 
 we will produce a witness out of every nation, and will say, 
 Bring hither your proof of what ye have asserted. And they 
 shall know that the right is GOD'S alone ; and the deities 
 which they have devised shall abandon them. Karun waa 
 of the people of Moses ; but he behaved insolently towards 
 them : for we had given him so much treasure, that his keys 
 would have loaded several strong men. 1 When his people said 
 unto him, Rejoice not immoderately ; for GOD loveth not those 
 who rejoice in their riches immoderately : but seek to attain 
 by means of the wealth which GOD hath given thee, the future 
 mansion of paradise. And forget not thy portion in this world ; 
 but be thou bounteous unto others, as GOD hath been boun- 
 teous unto thee ; and seek not to act corruptly in the earth; 
 for GOD loveth not the corrupt doers. He answered, I have 
 received these riches, only because of the knowledge which is 
 with me. Did he not know that GOD had already destroyed, 
 before him, several generations, who were mightier than he 
 in strength, and had amassed more abundance of riches ? 
 And the wicked shall not be asked to discover their crimes. 
 And Karun went forth unto his people, in his pomp. And 
 they who loved this present life said, Oh that we had the 
 like wealth, as hath been given unto Karun ? verily he is 
 master of a great fortune. But those on whom knowledge 
 had been bestowed answered, Alas for you ! the reward of 
 GOD in the next life will be better unto him who shall believe 
 Mid <io good works : but none shall attain the same, except
 
 AL KORAN. 813 
 
 those who persevere with constancy. And we caused the 
 ground to cleave in sunder, and to swallow up him and his 
 palace : and he had no forces to defend him, besides GOD ; 
 neither was he rescued from punishment. And the next 
 morning, those who had coveted his condition the day be- 
 fore said, Aha! verily GOD bestoweth abundant provision 
 on such of his servants as he pleaseth ; and he is sparing 
 unto whom he pleaseth. Unless GOD had been gracious 
 unto us, certainly the earth had swallowed us up also. 
 Aha! the unbelievers shall not prosper. As to this future 
 mansion of paradise, we will give it unto them who seek 
 not to exalt themselves in the earth, or to do wrong ; for the 
 kappy issue shall attend the pious. Whoso doth good shall 
 receive a reward which shall exceed the merit thereof: but 
 at to him who doth evil, they who work evil shall be re- 
 warded according to the merit only of that which they shall 
 have wrought. Verily he who hath given thee the Koran 
 for a rule of faith and practice will certainly bring thee 
 back home unto Mecca. Say, My LORD best knoweth who 
 cometh with a true direction, and who is in a manifest error. 
 Thou didst not expect that the book of the Koran should be 
 delivered unto thee : but thou hast received it through the 
 mercy of thy LORD. Be not therefore assisting to the un- 
 believers ; neither let them turn thee aside from the signs 
 of GOD, after they have been sent down unto thee: and 
 invite men unto thy LORD. And be not thou an idolater ; 
 neither invoke any other god, together with the true GOD : 
 there is no god but he. Everything shall perish, except him 
 self: unto him belongeth judgment : and before him shall ye 
 be assembled at the last day. 
 
 CHAPTER XXIX. 
 
 IMTITLKD, THE SPIDER; REYEALED AT MECCA. 
 
 IB THB NAME Of THE MOST MERCIFUL OOD. 
 
 A. L. M. Do men imagine that it shall be sufficient for 
 them to say, We believe ; will they not be proved ? W
 
 814 AL KORAN. 
 
 heretofore proved those who were before them ; for GOD 
 will surely know them who are sincere, and he will surely 
 know the liars. Do they who work evil think that they 
 shall prevent us from taking vengeance on them* An ill 
 judgment do they make. Whoso hopeth to meet GOD, 
 verily GOD'S appointed time will certainly come; and h 
 both heareth and knoweth. Whoever striveth to promote the 
 true religion, striveth for the advantage of his own soul ; for 
 GOD needeth not any of his creatures : and as to those who 
 believe and work righteousness, we will expiate their evil 
 deeds from them ; and we will give them a reward according 
 to the utmost merit of their actions. We have commanded 
 man to show kindness towards his parents : but if they en- 
 deavor to prevail with thee to associate with me that con- 
 cerning which thou hast no knowledge, obey them not. Unto 
 me shall ye return ; and I will declare unto you what ye 
 have done. Those who shall believe, and shall work right- 
 eousness, we will surely introduce into paradise, among the 
 upright. There are some men who say, We believe in GOD : 
 but when such a one is afflicted for GOD'S sake, he esteemeth 
 the persecution of men to be as grievous as the punishment 
 of GOD. Yet if success cometh from thy LORD, they say, 
 Verily we are with you. Doth not GOD well know that 
 which is in the breasts of his creatures ? Verily GOD well 
 knoweth the true believers, and he well knoweth the hypo- 
 crites. The unbelievers say unto those who believe, Follow 
 our way, and we will bear your sins. Howbeit they shall 
 not bear any part of their sins ; for they are liars : but they 
 shall surely bear their own burdens, and other burdens be- 
 sides their own burdens ; and they shall be examined, on 
 the day of resurrection, concerning that which they have 
 falsely devised. We heretofore sent Noah unto his people ; 
 and he tarried among them one thousand years, save fifty 
 years : and the deluge took them away, while they were act- 
 ing unjustly ; but we delivered him and those who were in 
 the ark, and we made the same a sign unto aU creatures. 
 We also sent Abraham ; when he said unto his people, Serve- 
 Goo, and fear him ; this will be better for you ; if ye undei- 
 etand. Ye only worship idols besides GOD, and forge a lie. 
 Verily those which ye worship, besides GOD, are not able to 
 make any provision for you : seek therefore your provision 
 from GOD ; and serve him, and give thanks unto him ; out*
 
 AL KORAN. 315 
 
 him shall ye return. If ye charge me with imposture, verily 
 tvndry nations before you likewise charged their prophet* 
 with imposture : but public preaching only is incumbent on 
 an apostle. Do they not see how GOD produceth creature?, 
 and afterwards restoreth them? Verily this is easy with 
 Gob. Say, go through the earth, and see how he originally 
 produceth creatures : afterwards will GOD reproduce another 
 reduction ; for GOD is almighty. He will punish whom he 
 
 S'easeth, and he will have mercy on whom he pleaseth. 
 efore him shall ye be brought at the day of judgment: and 
 ye shall not escape his reach, either in earth, or in heaven : 
 neither shall ye have any patron or defender besides GOD. 
 As for those who believe not in the signs of GOD, or that 
 they shall meet him at the resurrection, they shall despair of 
 my mercy, and for them is a painful punishment prepared. 
 And the answer of his people was no other than that they 
 said, Slay him, or burn him. But GOD saved him from the 
 fire. Verily herein were signs unto people who believed. 
 And Abraham said, Ye have taken idols, besides GOD, to 
 cement affection between you in this life : but on the day of 
 resurrection, the one of you shall deny the other, and the 
 one of you shall curse the other ; and your abode shall be 
 hell fire, and there shall be none to deliver you. And Lot 
 believed on him. And Abraham said, Verily I fl y from my 
 people, unto the place which my LORD hath commanded me ; 
 "or he is the mighty, the wise. And we gave him Isaac and 
 Jacob ; and we placed among his descendants the gift of 
 prophecy and the scriptures : and we gave him his reward 
 in this world ; and in the next he shall be one of the right- 
 eous. We also sent Lot ; when he said unto his people, Do 
 ye commit filthiness which no creature hath committed before 
 you ? Do ye approach lustfully unto men, and lay wait in 
 the highways, and commit wickedness in your assembly ? 
 And the answer of his people was no other than that they 
 said, Bring down the vengeance of GOD upon us, if thou 
 ppeakest truth. Lot said, O LORD, defend me against the 
 corrupt people. And when our messengers came unto Abra- 
 ham with good tidings, they said, We will surely destroy the 
 inhabitants of this city : for the inhabitants thereof are unjust 
 doers. Abraham answered, Verily Lot dweUeth there. They 
 replied, We well know who dwetteth therein : we will surely 
 Oliver him and his family, except his wife ; she shall be on*
 
 816 AL KORAN. 
 
 of those who remain behind. And when our messengen 
 came unto Lot, he was troubled for them, and his arm was 
 straitened concerning them. But they said, Fear not, neither 
 be grieved ; for we will deliver thee and thy family, except 
 hy wife; for she shall be one of those who remain behind. 
 We will surely bring down upon the inhabitants of this city 
 vengeance from heaven, for that they have been wicked 
 doers ; and we have left thereof a manifest sign unto people 
 who understand. And unto the inhabitants of Madian we 
 tent their brother Shoaib ; and he said unto them, my 
 people, serve GOD, and expect the last day ; and transgress 
 not, acting corruptly in the earth. But they accused him of 
 imposture ; wherefore a storm from heaven assailed them, 
 and in the morning they were found in their dwellings dead 
 and prostrate. And we also destroyed the tribes of Ad, and 
 Thamud ; and this is well known unto you from what yet re- 
 mains of their dwellings. And Satan prepared their works 
 for them, and turned them aside from the way of truth, al- 
 though they were sagacious people. And we likewise de- 
 stroyed Karun, and Pharaoh, and Haman. Moses came unto 
 them with evident miracles, and they behaved themselves 
 insolently in the earth : but they could not escape our ven- 
 geance. Every of them did we destroy in his sin. Against 
 some of them we sent a violent wind : some of them did a 
 terrible noise from heaven destroy: some of them did we 
 cause the earth to swallow up : and some of them we drowned. 
 Neither was GOD disposed to treat them unjustly ; but they 
 dealt unjustly with their own souls. The likeness of those 
 who take other patrons besides GOD is as the likeness of the 
 spider, which maketh herself a house : but the weakest of att 
 houses surely is the house of the spider ; if they knew this. 
 Moreover GOD knoweth what things they invoke, besides 
 him ; and he is the mighty, the wise. These similitudes do 
 we propound unto men : but none understand them, except 
 the wise. GOD hath created the heavens and the earth in 
 truth ; verily herein is a sign unto the true believers. Re- 
 hearse that which hath been revealed unto thee of the book 
 of the Koran : and be constant at prayer ; for prayer pre- 
 eerveth a man from filthy crimes, and from that which is 
 blamable; and the remembering of GOD is surely a most 
 important duty. GOD knoweth that which ye do. Dispute 
 not against those who have received the scriptures, unless in
 
 AL KORAJT. 31? 
 
 the mildest manner except against such of them as behave 
 injuriously towards you : and say, We believe in the revela- 
 tion which hath been sent down unto us, and also in that which 
 hath been sent down unto you ; our GOD and your GOD is 
 one, and unto him are we resigned. Thus have we sent down 
 the book of the Koran unto thee : and they unto whom we 
 hare given the former scriptures believe therein ; and of 
 these Arabians also there is who believeth therein : and none 
 reject our signs, except the obstinate infidels. Thou couldest 
 not read any book before this ; neither couldest thou write it 
 with thy right hand : then had the gainsayers justly doubted 
 ofthf divine original thereof. But the same is evident signs 
 in the breasts of those who have received understanding : for 
 none reject our signs except the unjust. They say, Unless a 
 sign be sent down unto him from his LORD, we will not be- 
 lieve. Answer, Signs are in the power of GOD alone ; and I 
 am no more than a public preacher. Is it not sufficient for 
 them that we have sent down unto thee the book of the Koran, 
 to be read unto them ? Verily herein is a mercy, and an 
 admonition unto people who believe. Say GOD is a suffi- 
 cient witness between me and you : he knoweth whatever is 
 in heaven and earth; and those who believe in vain idols, 
 and deny GOD, they shall perish. They will urge thee to 
 hasten the punishment which they defy thee to bring down upon 
 them : if there had not been a determined time for their respite, 
 the punishment had come upon them before this ; but it shall 
 surely overtake them suddenly, and they shall not foresee it. 
 They urge thee to bring down vengeance swiftly upon them : 
 but hell shall surely encompass the unbelievers. On a cer 
 tain day their punishment shall suddenly assail them, both 
 from above them, and from under their feet ; and God shall 
 say, Taste ye the reward of that which ye have wrought. O 
 my servants who have believed, verily my earth is spacious : 
 wherefore serve me. Every soul shall taste death : after- 
 wards shall ye return unto us ; and as for those who shall 
 have believed, and wrought righteousness, we will surely 
 lodge them in the higher apartments of paradise ; rivers shall 
 3ow beneath them, and they shall continue therein forever 
 How excellent will be the reward of the workers of righteous- 
 nest; who persevere with patience, and put their trust in 
 cheir LORD ! How many beasts are there, which provide not 
 their food ? It is GOD who provideth for them, and for you ;
 
 518 AL KOBAN. 
 
 tnd he both heanetb and knoweth. Verily, if thou ask tht 
 Meccans, who hath created the heavens and the earth, and 
 hath obliged the sun and the moon to serve in their courses t 
 they will answer, GOD. How therefore do they lie, in ac- 
 knowledging of other godsf GOD maketh abundant provision 
 for such of his servants as he pleaseth ; and is sparing unto 
 him, if he pleaseth : for GOD knoweth all things. Verily if 
 thou ask them, who sendeth rain from heaven, and thereby 
 ^uickeneth the earth, after it hath been dead? they will 
 answer, GOD. Say, GOD be praised ! But the greater part 
 of them do not understand. This present life is no othei 
 that a toy, and a plaything; but the future mansion of para- 
 dise is life indeed : if they knew this they would not prefer 
 the former to the latter. When they sail in a ship, they call 
 upon GOD, sincerely exhibiting unto him the true religion: 
 but when he bringeth them safe to land, behold, they return 
 to their idolatry ; to show themselves ungrateful for that 
 which we have bestowed on them, and that they may enjoy 
 the delights of this life ; but they shall hereafter know the 
 issue. Do they not see that we have made the territory of 
 Mecca an inviolable and secure asylum, when men are spoiled 
 in the countries round about them ? Do they therefore be- 
 lieve in that which is vain, and acknowledge not the good- 
 ness of GOD ? But who is more unjust than he who deviseth 
 a lie against GOD, or denieth the truth, when it hath come 
 unto him ? Is there not in hell an abode for the unbelievers ? 
 Whoever do their utmost endeavor to promote our true re- 
 ligion, we will direct them into our ways ; for GOD is with 
 the righteous. 
 
 CHAPTER XXX. 
 
 , THE GREEKS ; BEVEALED AT HKGOA. 
 
 IH THE NAME OF THE MOST MEHCIFUL GOD. 
 
 ^ A. L. M. THE Greeks have been overcome by the Ptr- 
 tians ii the nearest part of the land ; but after their defeat, 
 they shall overcome the others in their turn, within a few
 
 AL ROHAN. 319 
 
 years. Unto GOD belongeth the disposal of this matter, both 
 for what is past, and for what is to come : and on that day 
 shall the believers rejoice in the success granted by GOD ; 
 for he granteth success unto whom he pleaseth, and he is the 
 mighty, the merciful. This is the promise of GOD : GOD 
 will not act contrary to his promise : but the greater part of 
 men know not the veracity of God. They know the out- 
 ward appearance of this present life; but they are careless 
 as to the life to come. Do they not consider within them- 
 selves that GOD hath not created the heavens and the earth, 
 and whatever is between them, otherwise than in truth, and 
 hath set them a determined period? Verily a great number 
 of men reject the belief of their future meeting their LORD 
 at the resurrection. Do they not pass through the earth, and 
 see what hath been the end of those who were before them ? 
 They excelled the Meccans in strength, and broke up the 
 earth, and inhabited it in greater affluence and prosperity 
 than they inhabit the same : and their apostles came unto 
 them with evident miracles; and GOD was not disposed to 
 treat them unjustly, but they injured their own souls by their 
 obstinate infidelity ; and the end of those who had done evil 
 was evil, because they charged the signs of GOD with false- 
 hood, and laughed the same to scorn. God produceth crea- 
 tures, and will hereafter restore them to life : then shall ye 
 return unto him. And on the day whereon the hour shall 
 come, the wicked shall be struck dumb for despair; and they 
 shall have no intercessors from among the idols which they 
 associated with God. And they shall deny the false gods 
 which they associated with him. On the day whereon the 
 hour shall come, on that day shall the true believers and the 
 infidels be separated : and they who shall have believed, and 
 wrought righteousness, shall take their pleasure in a delight- 
 ful meadow ; but as for those who shall have disbelieved, and 
 rejected our signs, and the meeting of the next life, they shall 
 be delivered up to punishment. Wherefore glorify GOD, 
 when the evening overtaketh you, and when ye rise in the 
 morning: and unto him be praise in heaven and earth ; and 
 at sunset, and when ye rest at noon. He bringeth forth the 
 living out of the dead, and he bringeth forth the dead out of 
 the living; and he quickeneth the earth after it hath been 
 dead: and in like manner shall ye be brought forth from 
 your graves. Of his signs one is, that he hath created you
 
 020 AL KORAN. 
 
 df dust ; and behold, ye are become men, spread over the fact 
 of the earth. And of his signs another is, that he hath crea- 
 ted you, out of yourselves, wives, that ye may cohabit with 
 them ; and hath put love and compassion between you : verily 
 herein are signs unto people who consider. And of his signs 
 are also the creation of the heavens and the earth, and the 
 variety of your languages, and of your complexions : verily 
 herein are signs unto men of understanding. And of his 
 signs are your sleeping by night and by day, and your seek- 
 ing to provide for yourselves of his abundance: verily herein 
 are signs unto people who hearken. Of his signs others are, 
 that he showeth you the lightning, to strike terror, and to give 
 hope of rain, and that he sendeth down water from heaven, 
 and quickeneth thereby the earth, after it hath been dead ; 
 verily herein are signs unto people who understand. And 
 of his signs this also is one, namely, that the heaven and the 
 earth stand firm at command : hereafter, when he shall call 
 you out of the earth at one summons, behold, ye shall come 
 forth. Unto him are subject whosoever are in the heavens 
 and on earth : all are obedient unto him. It is he who orig- 
 inally produceth a creature, and afterwards restoreth the 
 same to life: and this is most easy with him. He justly 
 challengeth the most exalted comparison, in. heaven and 
 earth ; and he is the mighty, the wise. He propoundeth 
 unto a comparison taken from yourselves. Have ye, among 
 the slaves whom your right hands possess, any partner in the 
 substance which we have bestowed on you, so that ye become 
 equal sharers therein with them, or that ye fear them as ye 
 fear one another? Thus we distinctly explain our signs, unto 
 people who understand. But those who act unjustly, by at- 
 tributing companions unto God, follow their own lusts, with- 
 out knowledge : and who shall direct him whom GOD shall 
 cause to err ? They shall have none to help them. Where- 
 fore be thou orthodox, and set thy face towards the true 
 religion, the institution of GOD, to which he hath created 
 mankind disposed : there is no change in what GOD hath 
 created. This is the right religion ; but the greater part of 
 men know it not. And be ye turned unto him, and fear him, 
 and be constant at prayer, and be not idolaters. Of those 
 who have made a schism in their religion, and are divided 
 'into various sects, every sect rejoice in their own opinion. 
 When adversity befalleth men, they call upon their LORD,
 
 AL KORAN. 321 
 
 turning unto him : afterwards, when he hath caused them to 
 taste of his mercy, behold, a part of them associate other dei- 
 ties with their LORD : to show themselves ungrateful for the 
 favors which we have bestowed on them. Enjoy therefore 
 the vain pleasures of this life ; but hereafter shall ye know 
 the consequence. Have we sent down unto them any author- 
 ity, which speaketh of the false gods which they associate 
 with him ? When we cause men to taste mercy, they rejoice 
 therein ; but if evil befalleth them, for that which their hands 
 have before committed, behold, they despair. Do they not 
 see that GOD bestoweth provision abundantly on whom he 
 pleaseth, and is sparing unto whom he pleaseth ? Verily here- 
 in are signs unto people who believe. Give unto him who is 
 of kin to thee his reasonable due ; and also to the poor, and 
 the stranger : this is better for those who seek the face of 
 GOD ; and they shall prosper. Whatever ye shall give in 
 usury, to be an increase of men's substance, shall not be in- 
 creased by the blessing of GOD : but whatever ye shall give 
 hi alms, for GOD'S sake, they shall receive a twofold reward. 
 It is GOD who hath created you, and hath provided food for 
 you : hereafter will he cause you to die ; and after that will 
 he raise you again to life. Is there any of your false gods, 
 who is able to do the least of these things ? Praise be unto 
 him ; and far be he removed from what they associate with 
 him ! Corruption hath appeared by land and by sea, for the 
 crimes which men's hands have committed; that it might 
 make them to taste a part of the fruits of that which they 
 have wrought, that peradventure they might turn from their 
 evil ways. Say, Go through the earth, and see what hath 
 been the end of those who have been before you: the greater 
 part of them were idolaters. Set thy face therefore towards 
 the right religion, before the day cometh, which none can put 
 back from GOD. On that day shall they be separated into 
 two companies : whoever shall have been an unbeliever, on 
 him shall his unbelief be charged ; and whoever shall have 
 done that which is right, shall spread themselves couches of 
 repose in paradise ; that he may reward those who shall be- 
 lieve, and work righteousness, of his abundant liberality ; for 
 he loveth not the unbelievers. Of his signs one is, that he 
 gendeth the winds, bearing welcome tidings of rain, that he 
 may cause you to taste of his mercy ; and that ships maj 
 ail at his command, that ye may seek to enrich yourselves of 
 SI
 
 322 AL KORAN. 
 
 bis abundance by commerce ; and that ye may give thanks. 
 We sent apostles, before thee, unto their respective people, 
 and they came unto them with evident proofs : and we took 
 vengeance on those who did wickedly ; and it was incumbent 
 on us to assist the true believers. It is GOD who sendeth 
 the winds, and raiseth the clouds, and spreadeth the same in 
 the heaven, as he pleaseth ; and afterwards disperseth the 
 same : and thou mayest see the rain issuing from the midst 
 thereof; and when he poureth the same down on such of his 
 servants as he pleaseth, behold, they are filled with joy ; al- 
 though before it was sent down unto them, before such relief, 
 they were despairing. Consider therefore the traces of 
 GOD'S mercy ; how he quickeneth the earth, after its state 
 of death : verily the same will raise the dead ; for he is al- 
 mighty. Yet if we should send a blasting wind, and they 
 should see their corn yellow and burnt up, they .would surely 
 become ungrateful, after our former favors. Thou canst not 
 make the dead to hear, neither canst thou make the deaf to 
 hear thy call, when they retire and turn their backs ; neither 
 canst thou direct the blind out of their error : thou shalt 
 make none to hear, except him who shall believe in our 
 signs ; for they are resigned unto us. It is GOD who created 
 you in weakness, and after weakness hath given you strength ; 
 and after strength, he will again reduce you to weakness, and 
 gray hairs : he createth that which he pleaseth ; and he is 
 the wise, the powerful. On the day whereon the last hour 
 shall come, the wicked will swear that they have not tarried 
 above an hour : in like manner did they utter lies in their 
 lifetime. But those on whom knowledge hath been bestowed, 
 and faith, will say, Ye have tarried, according to the book of 
 GOD, until the day of resurrection ; for this is the day of 
 resurrection ; but ye knew it not. On that day their excuse 
 shall not avail those who have acted unjustly ; neither shall 
 they be invited any more to make themselves acceptable unto 
 God. And now have we propounded unto men, in this Ko- 
 ran, parables of every kind : yet if thou bring them a verse 
 thereof, the unbelievers will surely say, Ye are no other than 
 publishers of vain falsehoods. Thus hath GOD sealed up 
 the hearts of those who believe not : But do thou, O Mo- 
 hammed, persevere with constancy, for GOD is true ; and let 
 not those induce thee to waver, who have no certain knowl- 
 edge.
 
 AL KORAM. 
 
 CHAPTER 
 
 DfTITLED, LOKHAN ; BKVEALED AT MECCA. 
 IN THE NAME Of THB MOST MERCIFUL GOD. 
 
 A. L. M. THESE are the signs of the wise book, a direc- 
 tion, and a mercy unto the righteous ; who observe the 
 appointed times of prayer, and give alms, and have firm 
 assurance in the life to come : these are directed by their 
 LORD, and they shall prosper. There is a man who pur- 
 chaseth a ludicrous story, that he may seduce men from the 
 way of GOD, without knowledge, and may laugh the same to 
 scorn : these shall suffer a shameful punishment. And when 
 our signs are rehearsed unto him, he disdainfully turneth his 
 back as though he heard them not, as though there were a 
 deafness in his ears : wherefore denounce unto him a griev- 
 ous punishment. But they who shall believe and work 
 righteousness, shall enjoy gardens of pleasure : they shall 
 continue therein forever : this is the certain promise of GOD ; 
 and he is the mighty, the wise. He hath created the heavens 
 without visible pillars to sustain them, and thrown on the 
 earth mountains firmly rooted, lest it should move with you ; 
 and he hath replenished the same with all kinds of beasts : 
 and we send down rain from heaven, and cause every kind 
 of noble vegetable to spring forth therein. This is the crea- 
 tion of GOD : show me now what they have created, who 
 are worshipped besides him ? verily the ungodly are in a 
 manifest error. We heretofore bestowed wisdom on Lok- 
 man, and commanded him, saying, Be thou thankful unto 
 GOD : for whoever is thankful, shall be thankful to the ad- 
 vantage of his own soul ; and if any shall be unthankful, 
 verily GOD is self-sufficient, and worthy to be praised. 1 And 
 remember when Lokman said unto his son, as he admonished 
 him, Oh my son, give not a partner unto GOD ; for polythe- 
 ism is a great impiety. We have commanded man concern- 
 ing his parents (his mother carrieth him in her womb with 
 veakness and faintness, and he is weaned in two years), say- 
 ing, Be grateful unto me, and to thy parents. Unto me shall 
 all come to be judged. But if thy parents endeavor to prevail
 
 S24 AL KORAN. 
 
 n thee to associate with me that concerning which thou hast 
 DO knowledge, obey them not : bear them company in this 
 world in what shall be reasonable ; but follow the way of 
 him who sincerely turneth unto me. Hereafter unto me shall 
 ye return, and then will I declare unto you that which ye 
 have done. Oh my son, verily every matter, whether good or 
 bad, though it be of the weight of a grain of mustard-seed, 
 and be hidden in a rock, or in the heavens, or in the earth, 
 GOD will bring the same to light ; for GOD is :lear-sighted 
 and knowing. Oh my son, be constant at praj er, and com- 
 mand that which is just, and forbid that which is evil : and 
 be patient under the afflictions which shall befall thee ; for 
 this it a duty absolutely incumbent on all men. Distort not 
 thy face out of contempt to men, neither walk in the earth 
 with insolence ; for GOD loveth no arrogant, vain-glorious 
 person. And be moderate in thy pace ; and lower thy voice ; 
 for the most ungrateful of all voices surely is the voice of 
 asses. Do ye not see that GOD hath subjected whatever is 
 in heaven and on earth to your service, and hath abundantly 
 poured on you his favors, both outwardly and inwardly ? 
 There are some who dispute concerning GOD without knowl- 
 edge, and without a direction, and without an enlightening book. 
 And when it is said unto them, Follow that which GOD hath 
 revealed, they answer, Nay, we will follow that which we 
 found our fathers to practise. What, though the devil invite 
 them to the torment of hell ? Whosoever resigneth himself 
 unto GOD, being a worker of righteousness, taketh hold on 
 a strong handle ; and unto GOD belongeth the issue of ali 
 things. But whoever shall be an unbeliever, let not his un- 
 belief grieve thee : unto us shall they return ; then will we 
 declare unto them that which they have done, for GOD 
 knoweth the innermost parts of the breasts of men. We will 
 suffer them to enjoy this world for a little while : afterwards 
 we will drive them to a severe punishment. If thou ask 
 them who hath created the heavens and the earth, they will 
 surely answer, GOD. Say, GOD be praised ! but the greater 
 part of them do not understand. Unto GOD belongeth what- 
 ever is in heaven and earth : for GOD is the self-sufficient, 
 the praiseworthy. If whatever trees are in the earth were 
 pens, and he should after that swell the sea into seven seas 
 of ink, the words of GOD would not be exhausted ; for GOD 
 i* mighty and wise, Your creation and your resuscitation
 
 AL KORAN. 325 
 
 we but as the creation and resuscitation of one soul : verily 
 GOD both heareth and seeth. Dost thou not see that GOD 
 eauseth the night to succeed the day, and causeth the day to 
 succeed the night, and compelleth the sun and the moon to 
 serve you f Each of those luminaries hasteneth in its course 
 to a determined period : and GOD is well acquainted with 
 that which ye do. This is declared concerning the divine 
 knowledge and power, for that GOD is the true Being, and 
 fcr that whatever ye invoke, besides him is vanity ; and for 
 that GOD is the high, the great God. Dost thou not see that 
 the ships run in the sea, through the favor of GOD, that he 
 may show ycu of his signs ? Verily herein are signs unto 
 every patient, grateful person. When waves cover them, 
 like overshadowing clouds, they call upon GOD, exhibiting 
 the pure religion unto him ; but when he bringeth them safe 
 to land, there is of them who halteth between the true faith 
 and idolatry. Howbeit, none rejecteth our signs, except 
 every perfidious, ungrateful person. men, fear your LORD, 
 and dread the day whereon a father shall not make satis- 
 faction for his son, neither shall a son make satisfaction 
 for his father at all : the promise of GOD is assuredly 
 true. Let not this present life, therefore, deceive you ; 
 neither let the deceiver deceive you concerning GOD. 
 Verily the knowledge of the hour of judgment is with 
 GOD ; and he causeth the rain to descend at his own ap- 
 pointed time; and he knoweth what is in the wombs of 
 females. No soul knoweth what it shall gain on the morrow ; 
 neither doth any soul know in what land it shall die ; but 
 GOD is knowing and fully acquainted with all things. 
 
 CHAPTER XXXIL 
 
 IKTTTLED, ADORATION; REVEALED AT MECCA. 
 IN THE NAMK OF THB MOST MERCIFUL GOO. 
 
 A. L. M. THE revelation of this book, there is no doubt 
 thereof, is from the LORD of all creatures. Will they say, 
 Mohammed hath forged it ? Nay it is the truth from thy
 
 326 AL KORAN. 
 
 LORD, that thou mayest preach to a people, unto whom no 
 preacher hath come before thee ; peradventure they will be 
 directed. It is GOD who hath created the heavens and the 
 earth, and whatever is between them, in six days ; ana then 
 ascended his throne. Ye have no patron or intercessor be- 
 sides him. Will ye not therefore consider ? He governetb, 
 all things from heaven even to the earth : hereafter shall 
 they return unto him, on the day whose length shall be a 
 thousand years, of those which ye compute. This is he who 
 knoweth the future, and the present ; the mighty, the merci- 
 ful. It is he who hath made everything which he hath cre- 
 ated exceeding good; and first created man of clay, and 
 afterwards made his posterity of an extract of despicable 
 water ; and then formed him into proper shape, and breathed 
 of his spirit into him ; and hath given you the senses of hear- 
 ing and seeing, and hearts to understand. How small thanks 
 do ye return ! And they say, When we shall lie hidden in 
 the earth, shall we be raised thence a new creature ? Yea, 
 they deny the meeting of their LORD at the resurrection. 
 Say, The angel of death, who is set over you, shall cause 
 you to die : then shall ye be brought back unto your LORD. 
 If thou couldest see, when the wicked shall bow down their 
 heads before their LORD, saying, O LORD, we have seen, 
 and have heard : suffer us therefore to return into the world, 
 and we will work that which is right ; since we are now cer- 
 tain of the truth of what hath been preached to us: thou would- 
 ett see an amazing sight. If we had pleased we had certainly 
 given unto every soul its direction : but the word which h<u.th 
 proceeded from me must necessarily be fulfilled, when 1 said, 
 Verily I will fill hell with genii and men, altogether. Taste 
 therefore the torment prepared for you, because ye have for- 
 gotten the coming of this your day : we also have forgotten 
 you ; taste therefore the punishment of eternal duration, for 
 that which ye have wrought. Verily they only believe in 
 our signs, who, when they are warned thereby, fall down 
 adoring, and celebrate the praise of their LORD, and are not 
 elated with pride ; their sides are raised from their beds, 
 tailing on their LORD with fear and with hope; and they 
 iistribute alms out of what we have bestowed on them. No 
 wml knoweth the complete satisfaction which is secretly pre- 
 pared for them, as a reward for that which they have wrought. 
 Shall he, therefore, who is a true believer, be as he who is an
 
 AL KORAN. 827 
 
 impious transgressor ? They shall not be held equal. Aa 
 to those who believe and do that which is right, they shall 
 have gardens of perpetual abode, an ample recompense for 
 that which they shall have wrought : but as for those who 
 impiously transgress, their abode shall be hell fire ; so often 
 as they shall endeavor to get thereout, they shall be dragged 
 back into the same, and it shall be said unto them, Taste 
 ye the torment of hett fire, which ye rejected as a falsehood. 
 And we will cause them to taste the nearer punishment of 
 this world, besides the more grievous punishment of the next ; 
 peradventure they will repent. Who is more unjust than he 
 who is warned by the signs of his LORD, and then turnetb 
 aside from the same ? We will surely take vengeance on th 
 wicked. We heretofore delivered the book of the law unto 
 Moses ; wherefore be not thou in doubt as to the revelation 
 thereof: and we ordained the same to be & direction unto the 
 children of Israel ; and we appointed teachers from among 
 them, who should direct the people at our command, when 
 they had persevered with patience, and had firmly believed 
 in our signs. Verily thy LORD will judge between them, 
 on the day of resurrection, concerning that wherein they 
 have disagreed. Is it not known unto them how many gen- 
 erations we have destroyed before them, through whose 
 dwellings they walk ? Verily herein are signs : will they 
 not therefore hearken ? Do they not see that we drive rain 
 unto a land bare of grass and parched up, and thereby pro- 
 duce corn, of which their cattle eat, and themselves also ? 
 Will they not therefore regard ? The infidels say to the true 
 believers, When will this decision be made between us, if ye 
 speak truth ? Answer, On the day of that decision, the faith 
 of thjse who shall have disbelieved shall not avail them ; 
 neither shall they be respited any longer. Wherefore avoid 
 them, and expect the issue : verily they expect to obtain tern* 
 advantage over thte.
 
 328 AL KO&A2T. 
 
 CHAPTER XXXHI. 
 
 nrriTLKD, THE CONFEDERATES ; REVEALED AT 
 
 IN THE NAME OF THE HOST MKKCIFUL GOD. 
 
 O PROPHET, fear GOD, and obey not the unbelievers and 
 the hypocrites : verily GOD is knowing and wise. But fol- 
 low that which is revealed unto thee from thy LORD ; for 
 GOD is well acquainted with that which ye do ; and put thy 
 trust in GOD ; for GOD is a sufficient protector. GOD hath 
 not given a man two hearts within him ; neither hath he 
 made your wives (some of whom ye divorce, regarding them 
 thereafter as your mothers) your true mothers ; nor hath he 
 made your adopted sons your true sons. 1 This is your saying 
 in your mouths : but GOD speaketh the truth ; and he di- 
 rected the right way. Call such as are adopted, the sons of 
 their natural fathers : this will be more just in the sight of 
 GOD. And if ye know not their fathers, let them be as your 
 brethren in religion, and your companions : and it shall be 
 no crime in you, that ye err in this matter ; but that shall be 
 criminal which your hearts purposely design ; for GOD is 
 gracious and merciful. The prophet is nigher unto the true 
 believers than their own souls ; and his wives are their 
 mothers. Those who are related by consanguinity are nigher 
 of kin the one of them unto the others, according to the book 
 of GOD, than the other true believers, and the Mohajerun : 
 unless that ye do what is fitting and reasonable to your rela- 
 tions in general. This is written in the book of God. Re- 
 member when we accepted their covenant from the prophets, 
 and from thee, Mohammed, and from Noah, and Abraham, 
 and Moses, and Jesus the son of Mary, and received from 
 them a firm covenant ; that God may examine the speakers 
 of truth concerning their veracity : and he hath prepared a 
 painful torment for the unbelievers. true believers, re- 
 member the favor of GOD towards you, when armies of infi- 
 dels came against you, and we sent against them a wind, and 
 hosts of angels which ye saw not : and GOD beheld that 
 which ye did. 2 When they came against you from above 
 you, and from below you, and when your sight became
 
 AL KORAN. 329 
 
 troubled, and your hearts came even to your throats for fear t 
 and ye imagined of GOD various imaginations. There were 
 the faithful tried, and made to tremble with a violent trem- 
 bling. And when the hypocrites, and those in whose heart 
 was an infirmity, said, GOD and his apostle have made you 
 no other than a fallacious promise. And when a party of 
 them said, inhabitants of Yathreb, there it no place of se- 
 curity for you here; wherefore return home. And a part of 
 them asked leave of the prophet to depart, saying, Verily 
 our houses are defenceless and exposed to the enemy: but 
 they were not defenceless ; and their intention was no other 
 than to fly. If the city had been entered upon them by the 
 enemy from the parts adjacent, and they had been asked to 
 desert the true believers, and to fight against them ; they had 
 surely consented thereto but they had not, in such case, 
 remained in the same, but a little while. They had before 
 made a covenant with GOD, that they would not turn their 
 backs : and the performance of their covenant with GOD 
 shall be examined into hereafter. Say, Flight shall not 
 profit you, if ye fly from death or from slaughter : and if it 
 would, yet shall ye not enjoy this world but a little. Say, 
 Who is he who shall defend you against GOD, if he is pleased 
 to bring evil on you, or is pleased to show mercy towards 
 you ? They shall find none to patronize or protect them, be- 
 sides GOD. GOD already knoweth those among you who 
 hinder others from following his apostle, and who say unto 
 their brethren, Come hither unto us ; and who come not to 
 battle, except a little : being covetous towards you.: but when 
 fear cometh on them, thou seest them look unto thee for as- 
 sistance, their eyes rolling about like the eyes of him who 
 fainteth by reason of the agonies of death : yet 7f hen their 
 fear is past they inveigh against you with sharp tongue? ; 
 being covetous of the best and most valuable part of the spoils. 
 These believe not sincerely ; wherefore GOD hath rendered 
 their works of no avail ; and this is easy with GOD. They 
 imagined that the confederates would not depart and raise 
 the siege : and if the confederates should come another time, 
 they would wish to live in the deserts among the Arabs who 
 dwell in tents, and there to inquire after news concerning 
 you; and although they were with you this time, yet they 
 fought not, except a little. Ye have in the apostle of GOD 
 an excellent example, unto him who hopeth in GOD, and the
 
 580 AJL KORAN. 
 
 last day, and remembereth GOD frequently. When the tru 
 believers saw the confederates, they said, This is what GOD 
 and his apostle have foretold us ; and GOD and his apostle 
 have spoken the truth : and it only increased their faith and 
 resignation. Of the true believers some men justly performed 
 what they had promised unto GOD ; and some of them have 
 finished their course, and some of them wait the same advan- 
 tage ; and they changed not their promise by deviating there* 
 from in the least : that GOD may reward the just performers 
 of their covenant for their fidelity ; and may punish the hypo- 
 critical, if he pleaseth, or may be turned unto them ; for GOD 
 is ready to forgive, and merciful. GOD hath driven back 
 the infidels in their wrath : they obtained no advantage ; and 
 GOD was a sufficient protector unto the faithful in battle ; for 
 GOD is strong and mighty. And he hath caused such of 
 those who have received the scriptures, as assisted the con- 
 federates, to come down out of their fortresses, and he cast 
 into their hearts terror and dismay: a part of them ye slew, 
 and a part ye made captives ; and God hath caused you to 
 inherit their land, and their houses, and their wealth, and a 
 land on which ye have not trodden ; for GOD is almighty. 1 
 O prophet, say unto thy wives, If ye seek this present life, 
 and the pomp thereof, come, I will make a handsome pro- 
 vision for you, and I will dismiss you with an honorable dis- 
 mission ; but if ye seek GOD and his apostle, and the life to 
 come, verily GOD hath prepared for such of you as work 
 righteousness a great reward. O wives of the prophfct, who- 
 soever of you shall commit a manifest wickedness, the pun- 
 ishment thereof shall be doubled unto her twofold, and this is 
 easy with GOD : but whosoever of you shall be obedient unto 
 GOD and his apostle, and shall do that which is right, we will 
 give her her reward twice, and we have prepared for ker an 
 honorable provision in paradise. O wives of the prophet, ye 
 are not as other women : if ye fear God, be not too com- 
 plaisant in speech, lest he should covet, in whose heart is a 
 disease of incontinence ; but speak the speech which is con- 
 venient. And sit still in your houses ; and set not out your- 
 selves with the ostentation of the former time of ignorance: 
 and observe the appointed times of prayer, and give alms ; 
 and obey GOD, and his apostle ; for GOD desireth only to 
 remove from you the abomination of vanity, since ye are th 
 household of the prophet, and to purify you by a perfect puri-
 
 AL KORAN. 881 
 
 fication. And remember that which is read in your houses, 
 of the signs of GOD, and of the wisdom revealed in the Ko- 
 ran ; for GOD is clear-sighted, and well acquainted with 
 your actions. Verily the Moslems of either sex, and the 
 true believers of either sex, and the devout men, and the 
 devout women, and the men of veracity, and the women Df 
 veracity, and the patient men, and the patient women, and 
 the humble men, and the humble women, and the alms-givers 
 of either sex, and the men who fast, and the women who fast, 
 and the chaste men, and the chaste women, and those of 
 either sex who remember GOD frequently ; for them hath 
 GOD prepared forgiveness, and a great reward. It is not JU 
 for a true believer of either sex, when GOD and his apostle 
 have decreed a thing, that they should have the liberty of 
 choosing a different matter of their own: and whoever ia 
 disobedient unto GOD and his apostle surely erreth with a 
 manifest error. And remember when thou saidst to him unto 
 whom GOD had been gracious, and on whom thou also hadst 
 conferred favors, Keep thy wife to thyself, and fear GOD : 
 and thou didst conceal that in thy mind which GOD had 
 determined to discover, and didst fear men ; whereas it wot 
 more just that thou shouldest fear GOD. But wnen Zeid had 
 determined the matter concerning her, and had resolved to 
 divorce her, we joined her in marriage unto thee ; lest a 
 crime should be charged on the true believers, in marrying 
 the wives of their adopted sons, when they have determined 
 the matter concerning them ; and the command of GOD ia 
 to be performed. No crime is to be charged on the prophet, 
 as to what GOD hath allowed him, conformable to the ordi- 
 nance of GOD with regard to those who preceded him (for 
 the command of GOD is a determinate decree), who brought 
 the messages of GOD, and feared him, and feared none be- 
 sides GOD : and GOD is a sufficient accountant. Mohammed 
 is not the father of any man among you , but the apostle of 
 GOD, and the seal of the prophets : and GOD knoweth all 
 things. O true believers, remember GOD with a frequent 
 remembrance, and celebrate his praise morning and evening. 
 It is he who is gracious unto you, and his angels intercede for 
 you, that he may lead you forth from darkness into light ; and 
 he is merciful towards the tr je believers. Their salutation, 
 on the day whereon they shall meet him, shall be, Peace) 
 and he hath prepared for them an honorable recompense.
 
 332 AL KOBAN. 
 
 prophet, verily we have sent thee to be & witness, and a 
 bearer of good tidings, and a denouncer of threats, and an 
 inviter unto GOD, through his good pleasure, and a shining 
 light. Bear good tidings therefore unto the true believers, 
 that they shall receive great abundance from GOD. And 
 obey not the unbelievers, and the hypocrites, and mind not 
 their evil treatment : but trust in GOD ; and GOD is a suffi- 
 cient protector. true believers, when ye marry women who 
 are believers, and afterwards put them away, before ye have 
 touched them, there is no term prescribed you to fulfil tow- 
 ards them, after their divorce: but make them a present, 
 and dismiss them freely with an honorable dismission. O 
 prophet, we have allowed thee thy wives unto whom thou 
 hast given their dower, and also the slaves which thy right 
 hand possesseth, of the booty which GOD hath granted thee ; 
 and the daughters of thy uncle, and the daughters of thy 
 aunts, both on thy father's side, and on thy mother's side, 
 who have fled with thee from Mecca, and any other believing 
 woman, if she give herself unto the prophet ; in case the 
 prophet desireth to take her to wife. This is a peculiar priv- 
 ilege granted unto thee above the rest of the true believers. 
 We know what we have ordained them concerning their wives, 
 and the slaves which their right hands possess : lest it should 
 be deemed a crime in thee to make use of the privilege granted 
 thee ; for GOD is gracious and merciful. Thou mayest post- 
 pone the turn of such of thy wives as thou shalt please, in 
 being called to thy bed; and thou mayest take unto thee her 
 whom thou shalt please, and her whom thou shalt desire of 
 those whom thou shalt have before rejected : and it shall be 
 no crime in thee. This witt be more easy, that they may be 
 entirely content, and may not be grieved, but may be well 
 pleased with what thou shalt give every of them : GOD know- 
 eth whatever is in your hearts ; and GOD is knowing and 
 gracious. It shall not be lawful for thee to take other women 
 to wife hereafter, nor to exchange any of thy wives for them, 
 although their beauty please thee ; except the slaves whom 
 thy right hand shall possess : and GOD observeth all things. 
 true believer, enter not the houses of the prophet, unless 
 it be permitted you to eat meat with him, without waiting his 
 convenient time ; but when ye are invited, then enter. And 
 when ye shall have eaten, disperse yourselves ; and stay not 
 to eflter into familiar discourse: for this incoramodeth th
 
 AL KORAN. 333 
 
 I ophet. He is asl amed to bid you depart , but GOD is not 
 Rjhamed of the truth. And when ye ask of the prophets 
 wives what ye may have occasion for, ask it of them from 
 behind a curtain. This will be more pure for your hearts 
 and their hearts. Neither is it fi for you to give any un- 
 easiness to the apostle of GOD, or to marry his wives after 
 him forever : for this would be a grievous thing in the sight 
 of GOD. Whether ye divulge a thing or conceal it, verily 
 GOD knoweth all things. It shatt be no crime in them, as to 
 their fathers, or their sons, or their brothers, or their broth- 
 ers' sons, or their sisters' sons, or their women, or the slaves 
 which their right hands possess, if they speak to them un~ 
 veiled: and fear ye GOD ; for GOD is witness of all things. 
 Verily GOD and his angels bless the prophet. O true be- 
 lievers, do ye also bless him, and salute him with a respectful 
 salutation. As to those who offend GOD and his apostle, 
 GOD shall curse them in this world and in the next ; and he 
 hath prepared for them a shameful punishment. And they 
 who shall injure the true believers of either sex, without 
 their deserving it, shall surely bear the guilt of calumny and 
 a manifest injustice. O prophet, speak unto thy wives, and 
 thy daughters, and the wives of the true believers, that they 
 cast their outer garments over them when they walk abroad ; 
 this witt be more proper, that they may be known to be 
 matrons of reputation, and may not be affronted by unseemly 
 words or actions. GOD is gracious and merciful. Verily if 
 the hypocrites, and those in whose hearts is an infirmity, and 
 they who raise disturbances in Medina, do not desist, we will 
 surely stir thee up against them, to chastise them : henceforth 
 they shall not be suffered to dwell near thee therein, except 
 for a little time, and being accursed ; wherever they are 
 found they shall be taken, and killed with a general slaughter, 
 ncctirding to the sentence of GOD concerning those who have 
 been before ; and thou shalt not find any change in the sen- 
 tence of GOD. Men will ask thee concerning the approach 
 of the last hour ; answer, Verily the knowledge thereof is 
 with GOD alone ; and he will not inform thee : peradventure 
 Jhe hour is nigh at hand. Verily GOD hath cursed the infi- 
 dels, and hath prepared for them a fierce fire, wherein they 
 shall remain forever: tLey shall find no patron or defender. 
 On the day whereon their faces shall be rolled in hell fire, 
 they shall say, Oh that we had obeyed GOD, and had obeyed
 
 334 AL KORAN. 
 
 hit apostle . And they shall say, LORD, verily we have 
 obeyed our ords, and our great men ; and they have seduced 
 us from the right way. O LORD, give them the double of 
 our punishment ; and curse them with a heavy curse O 
 true believers, be not as those who injured Moses ; but GOD 
 cleared him from the scandal which they had spoken con- 
 cerning him ; and he was of great consideration in the flight 
 of GOD. O true believers, fear GOD, and speak words well 
 directed ; that God may correct your works for you, and 
 may forgive you your sins : and whoever shall obey GOD 
 and his apostle shall enjoy great felicity. We proposed the 
 faith unto the heavens, and the earth, and the mountains : and 
 they refused to undertake the same, and were afraid thereof; 
 but man undertook it : verily he was unjust to himself, and 
 foolish ; that GOD may punish the hypocritical men, and the 
 hypocritical women, and the idolaters, and the idolatresses ; 
 and that GOD may be turned unto the true believers, both 
 men and women ; for GOD is gracious and merciful. 1 
 
 CHAPTER XXXIV. 
 
 DfTlTLED, SABA ; REVEALED AT MECCA. 
 
 nr TH HA.IU or THE MOST MERCIFUL GOD. 
 
 PRAISE be unto GOD, unto whom belongeth whatever ti 
 in the heavens and on earth : and unto him be praise in 
 the world to come; for he t* wise and intelligent. He 
 knoweth whatsoever entereth into the earth and whatso- 
 ever cometh out of the same, and whatsoever descendeth 
 from heaven, and whatsoever ascendeth thereto : and he it 
 merciful and ready to forgive. The unbelievers say, The 
 hour of judgment will not come unto us. Answer, Yea, by 
 my LORD, it will surely come unto you ; it is he who know- 
 eth the hidden secret : the weight of an ant, either in heaven 
 or in earth, is not absent from him, nor anything leaser 
 than this or greater, but the tame it written in the per- 
 spicuous book of hit decreet ; that he may recompense those
 
 AL KORAN. 335 
 
 who shall have believed, and wrought righteousness : they 
 shall receive pardon, and an honorable provision. But they 
 who endeavor to render our signs of none effect shall re- 
 ceive a punishment of painful torment. Those unto whom 
 knowledge hath been given, see that the book which hath 
 been revealed unto thee from thy LOBD is the truth, and 
 directeth into the glorious and laudable way. The unbe- 
 lievers say to one another, Shall we show you a man who 
 hall prophesy unto you, that when ye shall have been dis- 
 persed with a total dispersion, ye shall be raised a new 
 creature ? He hath forged a lie concerning GOD, or rather 
 he is distracted. But they who believe not in the life to 
 come shall fall into punishment and a wide error. Have 
 they not therefore considered what is before them, and what 
 is behind them, of the heaven and the earth ? If we please, 
 we will cause the earth to open and swallow them up, or 
 will cause a piece of the heaven to fall upon them : verily 
 herein is a sign unto every servant, who turneth unto God. 
 We heretofore bestowed on David excellence from us : and 
 toe said, O mountains, sing alternate praises with him ; and 
 we obliged the birds also to join therein. And we softened 
 the iron for him, saying, Make thereof complete coats of 
 mail, and rightly dispose the small plates which compose the 
 tame : and work ye righteousness, family of David ; for 
 I see that which ye do. And we made the wind subject 
 unto Solomon : it blew in the morning for a month, and in 
 the evening for a month. And we made a fountain of 
 molten brass to flow for him. And some of the genii were 
 obliged to work in his presence, by the will of his LORD ; 
 and whoever of them turned aside from our command, we 
 will cause him to taste the pain of hell-fire. They made 
 for him whatever he pleased of palaces, and statues, and 
 large dishes like fish-ponds, and caldrons standing firm on 
 their trevets ; and we said, Work righteousness, family ol 
 David, with thanksgiving ; for few of my servants are thank- 
 ful. 1 And when we had decreed that Solomon should die, 
 nothing discovered his death unto them, except the creep- 
 ing th:'.ng of the earth, which gnawed his staff. 2 And when 
 his body fell down, the genii plainly perceived that if they 
 had known that which is secret, they had not continued in 
 a vile punishment. The descendants of Saba had hereto- 
 fore a sign iu their dwelling ; namely, two gardens on the
 
 136 AL KORAN. 
 
 right hand and on the left, and it was said unto them, Eat 
 ye of the provision of your LORD, and give thanks unto 
 him ; ye have a good country, and a gracious LORD. But 
 they turned aside from what we had commanded them , 
 wherefore we sent against them the inundation of al Arena, 
 and we changed their two gardens for them into two gar- 
 dens producing bitter fruit, and tamarisks, and some little 
 fruit of the lote-tree. This we gave them in reward, be- 
 cause they were ungrateful : is any thus rewarded except 
 the ungrateful? And we placed between them and the 
 cities which we have blessed, cities situated near each other ; 
 and we made the journey easy between them, saying, Travel 
 through the same by night and by day, in security. But 
 they said, O LORD, put a greater distance between our jour- 
 ney : and they were unjust unto themselves ; and we made 
 them the subject of discourse, and dispersed them with a 
 total dispersion. Verily, herein are signs unto every patient, 
 grateful person. And Eblis found his opinion of them to 
 be true : and they followed him, except a party of the true 
 believers : and he had no power over them, unless to tempt 
 them, that we might know him who believed in the life to 
 come, from him who doubted thereof. Thy LORD observeth 
 all things. Say unto the idolaters, Call upon those whom 
 ye imagine to be gods, besides GOD : they are not masters 
 of the weight of an ant in heaven or on earth, neither 
 have they any share in the creation or government of the 
 same ; nor is any of them assistant to him therein. No 
 intercession will be of service in his presence, except the 
 intercession of him to whom he shall grant permission to 
 intercede for others : and they shall wait in suspense until, 
 when the (error shall be taken off from their hearts, they 
 shall say to one another : What doth your LORD say ? They 
 shall answer, That which is just : and he is the high, the 
 great Ood. Say, Who provideth food for you from heaven 
 and earth ? Answer, GOD : and either we, or ye, follow 
 the true direction, or are in a manifest error. Say, Ye shall 
 not be examined concerning what we shall have committed : 
 neither shall we be examined concerning what ye shall have 
 done. Say, Our LORD will assemble us together at the 
 last day: then he will judge between us with truth; and 
 he is the judge, the knowing. Say, Show me those whom 
 ye have joined as partners with him ? Nay ; rather he is
 
 AL KORAN. 837 
 
 the mighty, the wise GOD. We have not sent thee other- 
 wise than unto mankind in general, a bearer of good tid- 
 ings, and a denouncer of threats ; but the greater part of 
 men do not understand. And they say, When will this 
 threat be fulfilled, if ye speak truth ? Answer, A threat 
 M denounced unto you of a day which ye shall not retard 
 one hour, neither shall ye hasten. The unbelievers say, 
 We will by no means believe in this Koran, nor in that 
 which hath been revealed before it. But if thou couldest 
 see when the unjust doers shall be set before their LORD 1 
 They will iterate discourse with one another: those who 
 were esteemed weak shall say unto those who behaved 
 themselves arrogantly, Had it not been for you, verily we 
 had been true believers. They who behaved themselves 
 arrogantly shall say unto those who were esteemed weak, 
 Did we turn you aside from the true direction, after it had 
 come unto you ? On the contrary, ye acted wickedly of your 
 own free choice. And they who were esteemed weak shall 
 say unto those who behaved with arrogance, Nay, but the 
 crafty plot which ye devised by night and by day, occasioned 
 our ruin : when ye commanded us that we should not be- 
 lieve in GOD, and that we should set up other gods as 
 equals unto him. And they shall conceal their repentance, 
 after they shall have seen the punishment prepared for them. 
 And we will put yokes on the necks of those who shall 
 have disbelieved: shall they be rewarded any otherwise 
 than according to what they shall have wrought ? We have 
 eent no warner unto any city, but the inhabitants thereof 
 who lived in affluence said, Verily we believe not that with 
 which ye are sent. And those of Mecca also say, We abound 
 in riches and children, more than ye ; and we shall not be 
 punished hereafter. Answer, Verily my LORD will bestow 
 provision in abundance unto whom he pleasetb, and will be 
 sparing unto whom he pleaseth : but the greater part of men 
 know not this. Neither your riches nor your children are 
 the things which shall cause you to draw nigh unto us with 
 H near approach: only whoever believeth, and worketh 
 righteousness, they shall receive a double reward for that 
 which they shall have wrought: and they shall dwell in 
 security, in the upper apartments of paradise. But they 
 who shall endeavor to render our signs of none effect shall 
 be delivered up to punishment. Say, Verily my LORD will 
 
 n
 
 AL KORAN. 
 
 bestow provision in abundance unto whom he pleaseth of 
 his servants, and will be sparing unto whom he pleaseth. 
 and whatever thing ye shall give in alms, he will return 
 it ; and he is the best provider of food. On a certain day 
 he shall gather them altogether: then shall he say unto 
 the angels, Did these worship you? And the angels shall 
 answer, GOD forbid ! thou art our friend, and not these : 
 but they worshipped devils; the greater part of them be- 
 lieved in them. On this day the one of you shall not be 
 able either to profit or to hurt the other. And we will say 
 unto those who have acted unjustly, Taste ye the pain of 
 hell fire, which ye rejected as a falsehood. When our evi- 
 dent signs are read unto them, they say of thee, Moham- 
 med, This is no other than a man who seeketh to turn you 
 aside from the gods which your fathers worshipped. And 
 they say of the Koran, This is no other than a lie blasphe- 
 mously forged. And the unbelievers say of the truth, when 
 it is come unto them, This is no other than manifest sorcery : 
 yet we have given them no books of scripture wherein to 
 exercise themselves, nor have we sent unto them any warner 
 before thee. They who were before them in like manner 
 accused their prophets of imposture : but these have not ar- 
 rived unto the tenth part of the riches and strength which 
 we had bestowed on the former: and they accused my 
 apostles of imposture ; and how severe was my vengeance ! 
 Say, Verily I advise you unto one thing, namely, that ye 
 stand before GOD by two and two, and singly ; and then 
 consider seriously and you will find that there is no madness 
 in your companion Mohammed : he is no other than a warner 
 unto you, sent before a severe punishment. Say, I ask not 
 of you any reward for my preaching ; it is your own, either 
 to give or not : my reward is to be expected from GOD alone ; 
 and he is witness over all things. Say, Verily my LORD 
 sendeth down the truth to his prophets : he is the knower of 
 secrets. Say, Truth is come, and falsehood is vanished, 
 and shall not return any more- Say, If I err, verily I shall 
 err only against my own soul : but if I be rightly directed, 
 it wiU be by that which my LORD revealeth unto me ; for he 
 is ready to hear, and nigh unto those who call upon him. 
 If thou couldest see, when the unbelievers shall tremble, 
 and shall find no refuge, and shall be taken from a neai 
 place, and shall say, We believe in him I But hnw shal]
 
 AL KORAN. 889 
 
 they receive the faith from a distant place : since they had 
 before denied him, and reviled the mysteries of faith, from 
 a distant place ? And a bar shall be placed between them 
 and that which they shall desire ; as it hath been done with 
 those who behaved like them heretofore : because they have 
 b*en in a doubt which hath caused scandaL 
 
 CHAPTER XXXV. 
 
 THE CREATOR; REVEALED AT MECCA, 
 nr THB BUCK or THB HOST MERCIFUL GOD. 
 
 PRAISE be unto GOD the Creator of heaven and earth , 
 who maketh the angels his messengers, furnished with two, 
 and three, and four pair of wings : GOD maketh what ad- 
 dition he pleaseth unto his creatures ; for GOD it almighty. 
 The mercy which GOD shall freely bestow on mankind, there 
 is none who can withhold ; and what he shall withhold, there 
 is none who can bestow, besides him ; and he is the mighty, 
 the wise. men, remember the favor of GOD towards you : 
 is there any creator, besides GOD, who provideth food for you 
 from heaven and earth ? There is no GOD but he : how 
 therefore are ye turned aside from acknowledging his unity ? 
 If they accuse thee of imposture, apostles before thee have 
 also been accused of imposture: and unto GOD shall all 
 things return. O men, verily the promise of GOD is true : 
 let not therefore the present life deceive you, neither let the 
 deceiver deceive you concerning GOD : for Satan is an enemy 
 unto you ; wherefore hold him for an enemy : he only inviteth 
 bis confederates to be the inhabitants of hell. For those who 
 believe not there is prepared a severe torment : but for those 
 who shall believe and do that which is right, is prepared 
 mercy and a great reward. Shall he therefore for whom his 
 vil work hath been prepared, and who imagineth it to be 
 good, be as he who is rightly disposed, and discemeth the truth t 
 Verily GOD will cause to err whom he pleaseth, and will di- 
 rect whom he pleaseth. Let not thy soul therefore be spent
 
 340 *L KORAN. 
 
 In sighs for their sakes, on account of their obstinacy ; foi 
 GOD well knoweth that which they do. It. is God who 
 sendeth the winds, and raiseth a cloud; and we drive the 
 same unto a dead country, and thereby quicken the earth 
 after it hath been dead ; so shall the resurrection be. Who- 
 ever desireth excellence ; unto GOD doth all excellence 
 belong : unto him ascendeth the good speech ; and the right- 
 eous work will he exalt. But as for them who devise wicked 
 plots, they shall suffer a severe punishment ; and the device 
 of those men shall be rendered vain. GOD created JOM first 
 of the dust, and afterwards of seed ; and he hath made you 
 man and wife. No female conceiveth, or bringeth forth, but 
 with his knowledge. Nor is anything added unto the age of 
 him whose life is prolonged, neither is anything diminished 
 from his age, but the same is written in the book of Gods de- 
 crees. Verily this is easy with GOD. The two seas are not 
 to be held hi comparison : this is fresh and sweet, pleasant 
 to drink : but that is salt and bitter : yet out of each of 
 them ye eat fish, and take ornaments for you to wear. Thou 
 eeest the ships also ploughing the waves thereof, that ye may 
 geek to enrich yourselves by commerce, of the abundance of 
 God: perad venture ye will be thankful. Hecauseth the night 
 to succeed the day, and he causeth the day to succeed the 
 night ; and he obligeth the sun and the moon to perform their 
 services : each of them runneth an appointed course. This 
 is GOD, your LORD : his it the kingdom. But the idols 
 which ye invoke besides him have not the power even over 
 the skin of a date-stone : if ye invoke them, they will not 
 hear your calling ; and although they should hear, yet they 
 would not answer you. On the day of resurrection they shall 
 disclaim your having associated them with God: and none 
 shall declare unto thee the truth, like one who is well ac- 
 quainted therewith. men, ye have need of GOD ; but 
 GOD is self-sufficient, and to be praised. If he pleaseth, he 
 can take you away, and produce a new creature in your stead: 
 neither will this be difficult with GOD. A burdened soul shall 
 not bear the burden of another : and if a heavy-burdened 
 soul call on another to bear part of its burden, no part there- 
 of shall be borne by the person who shall be called on, although 
 he be ever so nearly related. Thou shalt admonish those who 
 fear their LORD in secret and are constant at prayer : and 
 whoever cleanseth himself from the guilt of disobedience
 
 AL KORAN. 34J 
 
 ileanseth himself to the advantage of his own soul ; for all 
 shall be assembled before GOD at the last day. The blind 
 and the seeing shall not be held equal ; neither darkness and 
 light ; nor the cool shade and the scorching wind : neither 
 shall the living and the dead be held equal. GOD shall cause 
 him to hear whom he pleaseth ; but thou shalt not make those 
 to hear who are in their graves. Thou art no other than a 
 preacher : verily we have sent thee with truth, a bearer of 
 good tidings, and a denouncer of threats. There hath been 
 no nation, but a preacher hath in past times been conversant 
 among them : if they charge thee with imposture, they who 
 were before them likewise charged their apostles with impos- 
 ture. Their apostles came unto them with evident miracles, 
 and with divine writings, and with the enlightening book : 
 afterwards I chastised those who were unbelievers ; and how 
 severe was my vengeance ! Dost thou not see that GOD 
 sendeth down rain from heaven, and that we thereby produce 
 fruits of various colors? In the mountains also there are 
 some tracts white and red, of various colors ; and others are 
 of a deep black : and of men, and beasts, and cattle there are 
 whose colors are in like manner various. Such only of his 
 servants fear GOD as are endued with understanding : verily 
 GOD is mighty and ready to forgive. Verily they who read 
 the book of GOD, and are constant at prayer, and give alms 
 out of what we have bestowed on them, both in secret and 
 openly, hope for a merchandise which shall not perish : that 
 God may fully pay them their wages, and make them a 
 superabundant addition of his liberality ; for he t* ready to 
 forgive the faults of his servants, and to requite their endeav- 
 ors. That which we have revealed unto thee of the book of 
 the Koran is the truth, confirming the scriptures which were 
 revealed before it : for GOD knoweth and regardeth his ser- 
 vants. And we have given the book of the Koran in heritage 
 unto such of our servants as we have chosen : of them there 
 is one who injureth his own soul ; and there is another of them 
 who keepeth the middle way ; and there is another of them 
 who outstripped! others in good works, by the permission of 
 GOD. This is the great excellence. They shall be intro- 
 duced into gardens of perpetual abode ; they shall be adorned 
 therein with bracelets of gold and pearls, and their clothing 
 therein shall be of silk : and they shall say, Praise be unto 
 GOD, who hath taken away sorrow from us I verily our LOBI>
 
 842 AL KORAN. 
 
 it ready to forgive the tinners, and to reward the obedient 
 who hath caused us to take up our rest in a dwelling of 
 eternal stability, through his bounty, wherein no labor shall 
 touch us, neither shall any weariness affect us. But for the 
 unbelievers is prepared the fire of hell : it shall not be decreed 
 them to die a second time; neither shall any part of the 
 punishment thereof be made lighter unto them. Thus shall 
 every infidel be rewarded. And they shall cry out aloud in 
 hett, saying, LORD, take us hence, and we will work righteous- 
 ness, and not what we have formerly wrought But it shall 
 be answered them, Did we not grant you lives of length suffi- 
 cient, that whoever would be warned might be warned there- 
 in ; and did not the preacher come unto you ? taste therefore 
 the paint of hell. And the unjust shall have no protector. 
 Verily GOD knoweth the secrets both of heaven and earth, 
 for he knoweth the innermost parts of the breasts of men. 
 It is he who hath made you to succeed in the earth. Who- 
 ever shall disbelieve, on him be his unbelief ; and their un- 
 belief shall only gain the unbelievers greater indignation in 
 the sight of their LORD ; and their unbelief shall only in- 
 crease the perdition of the unbelievers. Say, What think 
 ye of your deities which ye invoke besides GOD ? Show 
 me what part of the earth they have created. Or had they 
 any share in the creation of the heavens ? Have we given 
 unto the idolaters any book of revelations, so that they may 
 rely on any proof therefrom to authorize their practice ? Nay ; 
 but the ungodly make unto one another only deceitful prom- 
 ises. Verily GOD sustaineth the heavens and the earth, lest 
 they fail : and if they should fail, none could support the same 
 besides him ; he is gracious and merciful. The Koreish swore 
 by GOD, with a most solemn oath, that if a preacher had 
 come unto them, they would surely have been more wittingly 
 directed than any nation : but now a preacher is come unto 
 them, it hath only increased in them their aversion from the 
 truth, their arrogance in the earth, and their contriving of 
 evil ; but the contrivance of evil shall only encompass the 
 authors thereof. Do they expect any other than the punish- 
 ment awarded against the unbelievers of former tunes ? For 
 thou shalt not find any change in the ordinance of GOD; 
 neither sbalt thou find any variation in the ordinance of GOD. 
 Have they not gone through the earth, and seen what hath 
 been the end of those who were before them ; although they
 
 AL KORAN. 848 
 
 were more mighty in strength than they ? GOD is not to be 
 frustrated by anything either in heaven or on earth ; for he is 
 wise and powerful. If GOD should punish men according to 
 what they deserve, he would not leave on the back of th 
 forth so much as a beast : but he respiteth them to a deter- 
 mined time ; and when their time shall come, verily GOD will 
 regard his servants. 
 
 CHAPTER XXXVL 
 
 nrriTLED, T. s. ; REVEALED AT MECCA. 
 
 IH THK NAME OP THB MOST MERCIFUL GOD. 
 
 Y. S. / SWEAR by the instructive Koran, that thou art one 
 of the messengers of God, tent to show the right way. Thit 
 it a revelation of the most mighty, the merciful God: that 
 thou mayest warn a people whose fathers were not warned, 
 and who live in negligence. Our sentence hath justly been 
 pronounced against the greater part of them ; wherefore they 
 shall not believe. We have put yokes on their necks, which 
 come up to their chins ; and they are forced to hold up their 
 heads ; and we have set a bar before them, and a bar behind 
 them ; and we have covered them with darkness ; wherefore 
 they shall not see. It shall be equal unto them whether thou 
 preach unto them, or do not preach unto them ; they shall 
 not believe. But thou shalt preach with effect unto him only 
 who followeth the admonition of the Koran, and feareth the 
 Merciful in secret. Wherefore bear good tidings unto him, 
 of mercy, and an honorable reward. Verily we will restore 
 the dead to life, and will write down their works which they 
 shall have sent before them, and their footsteps which they 
 thatt have left behind them : and everything do we set down 
 in a plain register. Propound unto them as an example the 
 inhabitants of the city of Antioch, when the apostles of Jetut 
 came thereto : when we sent unto them two of the said apot- 
 tles; but they charged them with imposture. 1 Wherefore we 
 strengthened them with a third. And they said, Verily w
 
 344 AL KORAN. 
 
 are sent unto you by God. The inhabitant* answered, T 
 are no other than men, as we are ; neither hath the Merciful 
 revealed anything unto you: ye only publish a lie. The 
 apostles replied, Our LOKD knoweth that we are really sent 
 unto you : and our duty is only public preaching. Those of 
 Antioch said, Verily we presage evil from you : if ye desist 
 not from preaching, we will surely stone you, and a painful 
 punishment shall be inflicted on you by us. The apostles 
 answered, Your evil presage is with yourselves : although ye 
 be warned, witt ye persist in your errors ? Verily ye are a 
 people who transgress exceedingly. And a certain man came 
 hastily from the farther parts of the city, and said, my peo- 
 ple, follow the messengers of God ; follow him who demand- 
 eth not any reward of you : for these are rightly directed. 
 What reason have I that I should not worship him who hath 
 created me ? for unto him shall ye return. Shall I take other 
 gods besides him ? If the Merciful be pleased to afflict me, 
 their intercession will not avail me at all, neither can they 
 deliver me : then should I be in a manifest error. Verily I 
 believe in your LORD ; wherefore hearken unto me. But 
 they stoned him : and as he died, it was said unto him, Enter 
 thou into paradise. And he said, O that my people knew 
 how merciful GOD hath been unto me ! for he hath highly 
 honored me. And we sent not down against his people, after 
 they had slain him, an army from heaven, nor the other in- 
 ttruments of destruction which we sent down on unbelievers in 
 former days : there was only one cry of Gabriel from heaven, 
 and behold, they became utterly extinct. Oh the misery of 
 men ! No apostle cometh unto them, but they laugh him to 
 scorn. Do they not consider how many generations we have 
 destroyed before them? Verily they shall not return unto 
 them : but all of them in general shall be assembled before us. 
 One sign of the resurrection unto them is the dead earth : we 
 quicken the same by the rain, and produce thereout variout 
 sorts of grain, of which they eat. And we make therein gar- 
 dens of palm-trees, and vines ; and we cause springs to gush 
 forth in the same : that they may eat of the fruits thereof, 
 and of the labor of their hands. Will they not therefore 
 give thanks ? Praise be unto him who hath created all the 
 different kinds, both of vegetables, which the earth bringeth 
 forth, and of their own species, by forming the two sexes, and 
 tteo th various sorts of things which they know not. The
 
 AL KORAN. 346 
 
 night also is a sign unto them : we withdraw the day from 
 the same, and behold, they are covered with darkness: and 
 the sun hastene t h to his place of rest. This is the disposition 
 of the mighty, the wise God. And for the moon have we 
 appointed certain mansions, until she change and return to be 
 like the old branch of a palm-tree. It is not expedient that 
 the sun should overtake the moon in her course : neither doth 
 the night outstrip the day : but each of these luminaries mov- 
 eth in a peculiar orbit. It is a sign also unto them, that they 
 carry their offspring in the ship filled with merchandise ; and 
 that we have made for them other conveniences like unto it, 
 whereon they ride. If we please, we drown them, and there 
 it none to help them ; neither are they delivered, unless 
 through our mercy, and that they may enjoy life for a 
 season. When it is said unto them, Fear that which is be- 
 fore you, and that which is behind you, that ye may obtain 
 mercy : they withdraw from thee : and thou dost not bring 
 them one sign, of the signs of their LORD, but they turn aside 
 from the same. And when it is said unto them, Give alms 
 of that which GOD hath bestowed on you ; the unbelievers 
 say unto those who believe, by way of mockery. Shall we feed 
 him whom GOD can feed, if he pleaseth ? Verily ye are in no 
 other than a manifest error. And they say, When will this 
 promise of the resurrection be fulfilled, if ye speak truth ? 
 They only wait for one sounding of the trumpet, which shall 
 overtake them while they are disputing together ; and they 
 shall not have time to make any disposition of their effects, 
 neither shall they return to their family. And the trumpet 
 shall be sounded again ; and behold they shall come forth 
 from their graves, and hasten unto their LORD. They shall 
 say, Alas for us I who hath awakened us from our bed ? 
 This is what the Merciful promised us; and his apostles 
 spoke the truth. It shall be but one sound of the trumpet, 
 and behold, they shall be all assembled before us. On this 
 day no soul shall be unjustly treated in the least; neither 
 shall ye be rewarded, but according to what ye shall have 
 wrought On this day the inhabitants of paradise shall be 
 wholly taken up with joy : they and their wives shall rest in 
 ehady groves, leaning on magnificent couches. There shall 
 they have fruit, and they shall obtain whatever they shall 
 desire. Peace shall be the word spoken unto the righteous, 
 by n merciful LORD : but he shall say unto the wicked. Be v
 
 846 AL KORAN. 
 
 separated this day, O ye wicked, from the righteous. Did 1 
 not command you, sons of Adam, that ye should not wor- 
 ship Satan ; because he was an open enemy unto you ? And 
 did I not say, Worship me ; this is the right way ? But now 
 hath he seduced a great multitude of you : did ye not there- 
 fore understand ? This is hell, with which ye were threat- 
 ened : be ye cast into the same this day to be burned ; for 
 that ye have been unbelievers. On this day we will seal up 
 their mouths, that they shall not open them in their own de- 
 fence ; and their hands shall speak unto us, and their feet 
 shall bear witness of that which they have committed. If we 
 pleased we could put out their eyes, and they might run with 
 emulation in the way they use to take ; and how should they 
 see t furir error ? And if we pleased we could transform them 
 into other shapes, in their places when they should be found ; 
 and they should not be able to depart ; neither should they 
 repent. Unto whomsoever we grant a long life, him do we 
 cause to bow down his body through age. Will they not 
 therefore understand ? We have not taught Mohammed the 
 art of poetry ; nor is it expedient for him to be a poet. This 
 book is no other than an admonition from God, and a per- 
 spicuous Koran ; that he may warn him who is living : and 
 the sentence of condemnation will be justly executed on the 
 unbelievers. Do they not consider that we have created for 
 them, among the things which our hands have wrought, cattle 
 of several kinds, of which they are possessors ; and that we 
 have put the same in subjection under them ? Some of them 
 are for their riding ; and on some of them do they feed : 
 and they receive other advantages therefrom ; and of their 
 milk do they drink. Will they not, therefore, be thankful ? 
 They have taken other gods, besides GOD, in hopes that they 
 may be assisted by them ; but they are not able to give them 
 any assistance : yet are they a party of troops ready to defend 
 them. Let not their speech, therefore, grieve thee : we know 
 that which they privately conceal, and that which they pub- 
 licly discover. Doth not man know that we have created him 
 of seed? yet behold, he is an open disputer against the res- 
 nrrection; and he propoundeth unto us a comparison, and 
 forgetteth his creation. He saith, Who shall restore bones to 
 life, when they are rotten ? Answer, He shall resfx>re them 
 to life, who produced them the first time : for he is skilled in 
 every kind of creation : who giveth you fire out of the green
 
 AL KORAN. 347 
 
 tree, and behold, ye kindle your fuel from thence. 1 Is not he 
 who hath created the heavens and the earth able to create 
 new creatures like unto them ? Yea certainly : for he is the 
 wise Creator. His command, when he willeth a thing, ti 
 only that he saith unto it, Be ; and it is. Wherefore praise 
 be unto him, in whose hand is the kingdom of all things, and 
 onto whom ye shall return at the last day. 
 
 CHAPTER XXXVIL 
 
 nrriTLKD, THOSE WHO BANK THEMSELVES or ORDER 
 
 REVEALED AT MECCA. 
 IH THE HAMB OF THE MOST MERCIPUL ODD. 
 
 BY the angels who rank themselves in order ; and by those 
 who drive forward and dispel the clouds ; and by those who 
 read the Koran for an admonition ; verily your GOD is one : 
 the LOED of heaven and earth, and of whatever is between 
 them, and the LORD of the east We have adorned the 
 lower heaven with the ornament of the stars : and we have 
 placed therein a guard against every rebellious devil ; that 
 they may not listen to the discourse of the exalted princes 
 (for they are darted at from every side, to repel them, and a 
 lasting torment is prepared for them) ; except him who 
 catcheth a word by stealth, and is pursued by a shining 
 flame. Ask the Meccans, therefore, whether they be stronger 
 by nature, or the angels, whom we have created ? We have 
 eurely created them of stiff clay. Thou wonderest at God's 
 power and their obstinacy ; but they mock at the arguments 
 urged to convince them : when they are warned, they do not 
 take warning ; and when they see any sign, they scoff thereat, 
 and say, This is no other than manifest sorcery : after we 
 shall be dead, and become dust and bones, shall we really be 
 raised to life, and our forefathers also ? Answer, Yea : and 
 ye shall then be despicable. There shall be but one blast of 
 the trumpet, and they shall see themselves raised : and they 
 hall say, Alas for ua ! this u the day of judgment , this if
 
 348 AL KORAN. 
 
 the day of distinction between the righteous and the \tick*d\ 
 which ye rejected as a falsehood. Gather together those 
 who have acted unjustly, and their comrades, and the idoli 
 which they worshipped besides GOD, and direct them in the 
 way to hell ; and set them before God's tribunal ; for they 
 shall be called to account. What aileth you that ye defend 
 not one another ? But on this day they shall submit them- 
 selves to the judgment of God: and they shall draw nigh 
 onto one another, and shall dispute among themselves. And 
 the seduced shall say unto those who seduced them, Verily ye 
 came unto us with presages of prosperity ; and the seducers 
 shall answer, Nay, rather ye were not true believers : for we 
 had no power over you to compel you ; but ye were people 
 who voluntarily transgressed : wherefore the sentence of our 
 LORD hath been justly pronounced against us, and we shall 
 surely taste his vengeance. We seduced you ; but we also 
 erred ourselves. They shall both therefore be made par- 
 takers of the same punishment on that day. Thus will we 
 deal with the wicked : because, when it is said unto them, 
 There is no god besides the true GOD, they swell with arro- 
 gance, and say, Shall we abandon our gods for a distracted 
 poet ? Nay : he cometh with the truth, and beareth witness 
 to the former apostles. Ye shall surely taste the painful tor- 
 ment of hell ; and ye shall not be rewarded, but according 
 to your works. But at for the sincere servants of GOD, they 
 shall have a certain provision in paradise, namely, delicious 
 fruits : and they shall be honored : they shall be placed in 
 gardens of pleasure, leaning on couches, opposite to one 
 another : a cup shall be carried round unto them, fitted from 
 a limpid fountain, for the delight of those who drink : it 
 shall not oppress the understanding, neither shall they be 
 inebriated therewith. And near them shall lie the virgins of 
 paradise, refraining their looks from beholding any besides 
 their spouses, having large black eyes, and resembling the 
 e gg 8 of an ostrich covered with feathers from the dust. And 
 they shall turn the one unto the other, and shall ask one 
 another questions. And one of them shall say, Verily I had 
 an intimate friend while I lived in the world, who said unto 
 me, Art thou one of those who assertest the truth of the res- 
 urrection f After we shall be dead, and reduced to dust and 
 bones, shall we surely be judged ? Then he shall say to hit 
 companions, Will ye look down ? And he shall look down,
 
 AL KORAJS. 649 
 
 and shall see him in the midst of hell : and he shall say unto 
 Aim, By GOD, it wanted little but thou hadst drawn me into 
 ruin : and had it not been for the grace of my LORD, I had 
 surely been one of those who have been delivered up to eter- 
 nal torment. Shall we die any other than our first death ; or 
 do we suffer any punishment ? Verily this is great felicity . 
 for the obtaining & felicity like this let the laborers labor. Is 
 this a better entertainment, or the tree of al Zakkum ? Verily 
 we have designed the same for an occasion of dispute unto 
 the unjust. It is a tree which issueth from the bottom of 
 uell : the fruit thereof resembleth the heads of devils ; and 
 the damned shall eat of the same, and shall fill their bellies 
 therewith ; and there shall be given them thereon a mixture 
 of filthy and boiling water to drink : afterwards shall they 
 return into hell. 1 They found their fathers going astray, and 
 they trod hastily in their footsteps : for the greater part of 
 the ancients erred before them. And we sent warners unto 
 them heretofore : and see how miserable was the end of those 
 who were warned; except the sincere servants of GOD. 
 Noah called on us in former days : and we heard him gra- 
 ciously : and we delivered him and his family out of the great 
 distress ; and we caused his offspring to be those who sur- 
 vived to people the earth : and we left the following salutation 
 to be bestowed on him by the latest posterity, namely, Peace 
 be on Noah among all creatures ! Thus do we reward the 
 righteous ; for he was one of our servants the true believers. 
 Afterwards we drowned the others. Abraham also wot of 
 his religion : when he came unto his LORD with a perfect 
 heart. When he said unto his father and his people, What 
 do ye worship ? Do ye choose false gods preferably to the 
 true GOD ? What therefore it your opinion of the LORD of 
 all creatures ? And he looked and observed the stars, and 
 said, Verily I shall be sick, and shall not assist at your sacri- 
 jices : and they turned their backs and departed from him. 
 And Abraham went privately to their gods, and said, scoff- 
 ingly unto them, Do ye not eat of the meat which is set before 
 you ? What aileth you that ye speak not ? And he turned 
 ppon them, and struck them with his right hand, and demol- 
 ished them. And the people came hastily unto him : and he 
 said, Do ye worship the images which ye carve ? whereaa 
 GOD hath created you, and also that which ye make. They 
 laid, Build a pile for him, and cast him into the glowing fir*
 
 350 AL KORAN. 
 
 And they devised a plot against him ; but we made them the 
 inferior, and delivered him. And Abraham said, Verily I 
 am going unto my LORD, who will direct me. LORD, 
 grant me a righteous issue. "Wherefore we acquainted him 
 that he should have a son, who should be a meek youth. 
 And when he had attained to years of discretion, and could 
 join in acts of religion with him, Abraham said unto him, O 
 my son, verily I saw in a dream that I should offer thee in 
 sacrifice : consider therefore what thou art of opinion I should 
 do. He answered, O my father, do what thou art com- 
 manded : thou shalt find me, if GOD please, a patient perso*". 
 And when they had submitted themselves to the divine u,*d, 
 nd Abraham had laid his son prostrate on his face, we cried 
 unto him, Abraham, now hast thou verified the vision. 
 Thus do we reward the righteous. Verily this was a mani- 
 fest trial. And we ransomed him with a noble victim. And 
 we left the following salutation to be bestowed on him by the 
 latest posterity, namely, Peace be on Abraham ! Thus do 
 we reward the righteous : for he was one of our faithful ser- 
 vants. And we rejoiced him with the promise of Isaac, a 
 righteous prophet ; and we blessed him and Isaac : and of 
 their offspring were some righteous doers, and others who 
 manifestly injured their own souls. We were also gracious 
 unto Moses and Aaron, heretofore : and we delivered them 
 and their people from a great distress. And we assisted 
 them against the Egyptians ; and they became the conquer- 
 ors. And we gave them the perspicuous book of the law, 
 and we directed them into the right way, and we left th 
 following salutation to be bestowed on them by the latest pos- 
 terity, namely, Peace be on Moses and Aaron ! Thus do we 
 reward the righteous ; for they were two of our faithful ser- 
 vants. And Elias was also one of those who were sent by 
 us. When he said unto his people, Do ye not fear God? 
 Do ye invoke Baal, and forsake the most excellent Creator ? 
 GOD is your LORD, and the LORD of your forefathers. But 
 they accused him of imposture : wherefore they shall be de- 
 livered up to eternal punishment ; except the sincere servants 
 of GOD. And we left the following salutation to be bestowed 
 on him by the latest posterity, namely, Peace be on Ilyasin I 
 Thus do we reward the righteous : for he was one of our 
 faithful servants. And Lot was also one of those who wer 
 lent by us. When we delivered him and his whole family,
 
 AL KORAH. 861 
 
 except an old woman, hit wife, who perished among those 
 that remained behind : afterwards we destroyed the others. 
 And ye, people of Mecca, pass by the places where they 
 once dwelt, as ye journey in the morning, and by night ; will 
 ye not therefore understand ? Jonas was also one of those 
 who were sent ly its. When he fled into the loaded ship ; 
 and t/iose who were on board cast lots among themselves, and 
 he was condemned : and the fish swallowed him ; for he was 
 worthy of reprehension. And if he had not been one of 
 those who praised GOD, verily he had remained in the belly 
 thereof until the day of resurrection. And we cast him on 
 the naked shore, and he was sick : and we caused a plant of 
 a gourd to grow up over him ; and we sent him to an hun- 
 dred thousand persons, or they were a greater number, and 
 they believed : wherefore we granted them to enjoy this lift 
 for a season. Inquire of the Meccans whether thy LORD hath 
 daughters, and they sons ? Have we created the angels of 
 the female sex ? and were they witnesses thereof? Do they 
 not say of their own false invention, GOD hath begotten 
 issue ? and are they not really liars ? Hath he chosen 
 daughters preferably to sons ? Ye have no reason to judge 
 thus. Will ye therefore not be admonished ? Or have ye a 
 manifest proof of what ye say ? Produce now your book of 
 revelations, if ye speak truth. And they make him to be of 
 kin unto the genii ; whereas the genii know that they who 
 affirm such things shall be delivered up to eternal punish- 
 ment ; (far be that from GOD, which they affirm of him /) 
 except the sincere servants of GOD. Moreover ye and that 
 which ye worship shall not seduce any concerning God, 
 except him who is destined to be burned in hell. There it 
 none of us but hath an appointed place : we range ourselves 
 in order, attending the commands of God ; and we celebrate 
 the divine praise. The infidels said, If we had been favored 
 with a book of divine revelations, of those which were deliv- 
 ered to the ancients, we had surely been sincere servants of 
 GOD : yet now the Koran is revealed, they believe not there- 
 in ; but hereafter shall they know the consequence of their 
 unbelief. Our word hath formerly been given unto our 
 servants the apostles ; that they shall certainly be assisted 
 against the infidels, and that our armies should surely be the 
 conquerors. Turn aside therefore from them, for a season : 
 and see the calamities which shall afflict them ; for they shall
 
 352 AL KORAN. 
 
 see thy future success and prosperity. Do they therefor* 
 seek to hasten our vengeance ? Verily when it shall descend 
 into their courts, an evil morning shatt it be unto those who 
 were warned in vain. Turn aside from them therefore for 
 a season, and see : hereafter shall they see thy success and 
 their punishment. Praise be unto thy LORD, the LORD who 
 is far exalted above what they affirm of him ! And peace 
 &0 on hit apostles I And praise be unto GOD, the LORD of 
 all creatures ! 
 
 CHAPTER XXXVIIL 
 
 DOTTLED, 8.; REVEALED AT MECCA. 
 IV THB JTAMB OV Tl^B MOST MBKOIFUL GOD. 
 
 S. BY the Koran full of admonition. Verily the unbe- 
 lievers are addicted to pride and contention. How many 
 generations have we destroyed before them ; and they cried 
 for mercy, but it was not a time to escape. They wonder 
 that a warner from among themselves hath come unto them. 
 And the unbelievers said, This man is a sorcerer, and a liar: 
 doth he affirm the gods to be but one GOD. Surely this is a 
 wonderful thing. And the chief men among them departed, 
 saying to one another, Go, and persevere in the worship of 
 your gods : verily this is the thing which is designed. We 
 have not heard anything like this in the last religion : this is 
 no other than & false contrivance. Hath an admonition been 
 sent unto him preferable to any other among us ? Verily they 
 *re in a doubt concerning my admonition : but they have not 
 yet tasted my vengeance. Are the treasures of the mercy 
 of thy LORD, the mighty, the munificent God, in their hands? 
 Is the kingdom of the heavens, and the earth, and of what- 
 ever is between them, in their possession ? If it be so, let 
 them ascend by steps unto heaven. But any army of the 
 confederates shall even here be put to flight. The people of 
 Noah, and the tribe of Ad, and Pharaoh the contriver of the 
 takes, and the tribe of Thamud, and the people of Lot, and 
 the inhabitants of the wood near Madia*, accused the proph-
 
 AL KORAN. 353 
 
 tU of imposture before them ; these were the confederates 
 against the messengers of God. All of them did no other than 
 accuse their apostles of falsehood : wherefore my vengeance 
 hath been justly executed upon them. And these wait only 
 for one sounding of the trumpet ; which there shall be no 
 deferring. And they scoffingly say, O LORD, hasten our 
 sentence unto us, before the day of account. Do thou pa- 
 tiently bear that which they utter : and remind them of our 
 servant David, endued with strength ; for he was one who 
 seriously turned himself unto God. We compelled the moun- 
 tains to celebrate our praise with him, in the evening and at 
 sunrise, and also the birds, which gathered themselves to- 
 gether unto him : all of them returned frequently unto him 
 for this purpose. And we established his kingdom, and gave 
 him wisdom and eloquence of speech. Hath the story of the 
 two adversaries come to thy knowledge ; when they ascended 
 over the wall into the upper apartment, when they went in 
 unto David, and he was afraid of them. They said, Fear 
 not : we are two adversaries who have a controversy to be de- 
 cided. The one of us hath wronged the other: wherefore 
 judge between us with truth, and be not unjust ; and direct 
 us into the even way. This my brother had ninety and nine 
 sheep : and I had only one ewe : and he said, Give her me 
 to keep ; and he prevailed against me in the discourse which 
 we had together. David answered, Verily he hath wronged 
 thee in demanding thine ewe as an addition to his own 
 sheep : and many of them who are concerned together in 
 business wrong one another, except those who believe and 
 do that which is right ; but how few are they ! And David 
 perceived that we had tried him by this parable, and he asked 
 pardon of his LORD : and he fell down and bowed himself, 
 and repented. Wherefore we forgave him this fault ; and 
 he shall be admitted to approach near unto us, and shall hav 
 an excellent place of abode in paradise. O David, verily 
 we have appointed thee a sovereign prince in the earth : 
 judge therefore between men with truth ; and follow not thy 
 own lust, lest it cause thee to err from the way of GOD : for 
 those who err from the way of GOD shall suffer a severe 
 punishment, because they have forgotten the day of account 
 We have not created the heavens and the earth, and what- 
 ever is between them, in vain. This is the opinion of the 
 mbelie-yers : but woe unto those who believe not, because of
 
 354 AL KORAN. 
 
 the fire ofheli Shall we deal with those who believe and do 
 good works, as with those who act corruptly in the earth ? 
 Shall we deal with the pious as with the wicked ? A blessed 
 book have we sent down unto thee, Mohammed, that they 
 may attentively meditate on the signs thereof, and that men 
 of understanding may be warned. And we gave unto David 
 Solomon ; how excellent a servant ! for he frequently turned 
 himself unto God. When the horses standing on three feet, 
 and touching the ground with the edge of the fourth foot, 
 and swift in the course, were set in parade before him in the 
 evening, he said, Verily I have loved the love of earthly good 
 above the remembrance of my LORD : and have spent the 
 time in viewing these horses, until the sun is hidden by the 
 veil of night; bring the horses back unto me. 1 And when 
 they were brought back, he began to cut off their legs and their 
 necks. We also tried Solomon, and placed on his throne a 
 counterfeit body : afterwards he turned unto God, and said, 
 LORD, forgive me, and give me a kingdom which may not 
 be obtained by any after me ; for thou art the giver of king- 
 doms? And we made the wind subject to him ; it ran gently 
 at his command, whithersoever we directed. And we also 
 put the devils in subjection under him; and among them such 
 as were every way skilled in building, and in diving for 
 pearls : and others we delivered to him bound in chains, say- 
 ing, This is our gift : therefore be bounteous, or be sparing 
 unto whom thou shah think Jit, without rendering an account. 
 And he shall approach near unto us, and shall have an ex- 
 cellent abode in paradise. And remember our servant Job, 
 when he cried unto his LORD, saying, Verily Satan hath 
 afflicted me with calamity and pain. And it was said unto 
 him, Strike the earth with thy foot ; which when he had done, 
 a fountain sprang up, and it was said to him, This is for the* 
 to wash in, to refresh thee, and to drink. And we restored 
 unto him his family, and as many more with them, through 
 our mercy ; and for an admonition unto those who are endued 
 with understanding. And we said unto him, Take a handful 
 of rods in thy hand, and strike thy wife therewith; and break 
 not thine oath. Verily we found him a patient person : how 
 excellent a servant was he! for he was one who frequently 
 turned himself unto us. Remember also our servants Abra- 
 ham, and Isaac, and Jacob, who were men strenuous and 
 prudent. Verily we purified them with a perfect purification,
 
 AL KORAH. 855 
 
 through the remembrance of the life to come ; and they were, 
 hi our sight, elect and good men. And remember Ismael, 
 and Elisha, and Dhu'lkefl: for all these were good men. This 
 is an admonition. Verily the pious shall have an excellent 
 place to return unto, namely, gardens of perpetual abode, the 
 gates whereof shall stand open unto them. As they lie down 
 therein, they shall there ask for many sorts of fruits, and for 
 drink ; and near them shatt sit the virgins of paradise, re- 
 fraining their looks from beholding any besides their spouses, 
 and of equal age with them. This is what ye are promised, 
 at the day of account. This is our provision, which shall 
 not fail. This shall be the reward of the righteous. But for 
 the transgressors is prepared an evil receptable, namely, hell : 
 they shall be cast into the same to be burned, and a wretched 
 couch shatt it be. This let them taste, to wit, scalding water, 
 and corruption flowing from the bodies of the damned, and 
 divers other things of the same kind. And it shall be said 
 to the seducers, This troop which was guided by you shall be 
 thrown, together with you, headlong into hell: they shall not 
 be bidden welcome ; for they shall enter the fire to be burned. 
 And the seduced shall say to their seducers, Verily ye shall 
 not be bidden welcome : ye have brought it upon us ; and a 
 wretched abode is hell. They shall say, O LORD, doubly 
 increase the torment of him who hath brought this punish- 
 ment upon us, in the fire of hell. And the infidels shall say, 
 Why do we not see the men whom we numbered among the 
 wicked, and whom we received with scorn ? Or do our eyes 
 miss them ? Verily this is a truth ; to wit, the disputing of 
 the inhabitants of hell fire. Say, Mohammed, unto the 
 Idolaters, Verily I am no other than a warner : and there is 
 no god, except the one only GOD, the Almighty, the LORD 
 of heaven and earth, and of whatsoever is between them ; the 
 mighty, the forgiver of sins. Say, it is a weighty message, 
 from which ye turn aside. I had no knowledge of the ex- 
 altod princes, when they disputed concerning the creation of 
 man : (it hath been revealed unto me only as a proof that I 
 am a public preacher:) when thy LORD said unto the an- 
 gels, Verily I am about to create man of clay : when I shall 
 nave formed him, therefore, and shall have breafhed my 
 spirit into him, do ye fall down and worship him. And all 
 the angels worshipped him, in general, except Eblis, who was 
 puffed up with pride, and became an unbeliever. God said
 
 <J56 AL KORAN. 
 
 unto him, O Eblis, what hindereth thee from worshipping 
 that which I have created with my hands ? Art thou elated 
 with vain pride ? Or art thou really one of exalted merit ? 
 He answered, I am more excellent than he : thou hast 
 created me of fire, and thou hast created him of clay. God 
 said unto him, Get thee hence therefore ; for thou shalt be 
 driven away from mercy ; and my curse shall be upon thee, 
 until the day of judgment. He replied, LORD, respite 
 me, therefore, until the day of resurrection. God said, Ver- 
 ily thou shalt be one of those who are respited until the day 
 of the determined time. Eblis said, By thy might do Isuear, 
 I will surely seduce them all, except thy servants who shall 
 be peculiarly chosen from among them. God said, It is a just 
 sentence ; and I speak the truth : I will surely fill hell with 
 thee, and with such of them as shall follow thee, altogether. 
 Say unto the Meccans, I ask not of you any reward for this 
 my preaching : neither am I one of those who assume a part 
 which belongs not to them. The Koran is no other than an 
 admonition unto all creatures : and ye shall surely know 
 what is delivered therein to be true, after a season. 
 
 CHAPTER 
 
 1KTITLED, THE TROOPS ; REVEALED AT MECCA. 
 IS THE NAME OF THE MOST MERCIFUL GOD. 
 
 THE revelation of this book is from the mighty, the wise 
 GOD. Verily we have revealed this book unto thee with 
 truth: wherefore serve GOD, exhibiting the pure religion 
 unto him. Ought not the pure religion to be exhibited unto 
 Gop ? But as to those who take other patrons besides him, 
 laying, We worship them only that they may bring us nearer 
 unto GOD ; verily GOD will judge between them concerning 
 that wherein they disagree. Surely GOD will not direct him 
 who is a liar, or ungrateful. If GOD had been minded to 
 have had a son, he had surely chosen what he pleased out of 
 that which he hath created. But far be such a thing from 
 him I He is the sole, the almighty God, He hath create*}
 
 AL KORAN. 857 
 
 the heavens and the earth with truth: he causeth the 
 night to succeed the day, and he causeth the day to suc- 
 ceed the night, and he obligeth the sun and the moon to 
 perform their services; each of them hastening to an appoint- 
 ed period. Is not he the mighty, the forgiver of sins ? He 
 created you of one man, and afterwards out of him formed 
 his wife : and he hath bestowed on you four pair of cattl?- 
 He formeth you in the wombs of your mothers, by several 
 gradual formations, within three veils of darkness. This it 
 GOD, your LORD : his is the kingdom : there is no GOD but 
 he. Why therefore are ye turned aside from the worship of 
 him to idolatry ? If ye be ungrateful, verily GOD hath no 
 need of you ; yet he liketh not ingratitude in his servants : 
 but if ye be thankful, he will be well pleased with you. A 
 burdened soul shall not bear the burden of another ; here- 
 after shall ye return unto your LORD, and he shall declare 
 unto you that which ye have wrought, and will reward you 
 accordingly; for he knoweth the innermost parts of your 
 breasts. When harm befalleth a man, he calleth upon hia 
 LORD, and turneth unto him : yet afterwards, when God hath 
 bestowed on him favor from himself', he forgetteth that Being 
 which he invoked before, and setteth up equals unto GOD, 
 that he may seduce men from his way. Say unto such a man, 
 Enjoy this life in thy infidelity for a little while ; but hereafter 
 shall thou surely be one of the inhabitants of hell fire. Shall 
 he who giveth himself up to prayer in the hours of the night, 
 prostrate, and standing, and who taketh heed as to the life to 
 come, and hopeth for the mercy of his LORD, be dealt with as 
 t/ie wicked unbeliever f Say, Shall they who know their duty, 
 and they who know it not, be held equal ? Verily the men 
 of understanding only will be warned. Say, O my servants 
 who believe, fear your LORD. They who do good in this 
 world shall obtain good in the next ; and GOD'S earth is spa- 
 cious : verily those who persevere with patience shall receive 
 then: recompense without measure. Say, I am commanded 
 to worship GOD, and to exhibit the pure religion unto him : 
 and I am commanded to be the first Moslem. Say, Verily I 
 fear, if I be disobedient unto my LORD, the punishment of 
 the great day. Say, I worship GOD, exhibiting my religion 
 pure unto him ; but do ye worship that which ye will, besides 
 him. Say, Verily they will be the losers, who shall lose their 
 wn sculs, and their families, on the day of resurrection : if
 
 358 AL KORAN. 
 
 not this manifest loss ? Over them shall be roofs of fire, an 1 
 under them shall be floors of fire. With this doth GOD 
 terrify his servants : wherefore, oh my servants, fear him. 
 But those who eschew the worship of idols, and are tarned 
 unto GOD, shall receive good tidings. Bear good tidings there- 
 fore unto my servants, who hearken unto my word, and follow 
 that which is most excellent therein : these are they whom 
 GOD directeth, and these are men of understanding. Him, 
 therefore, on whom the sentence of eternal punishment shall 
 be justly pronounced, canst thou, Mohammed, deliver him 
 who is destined to dwell in the fire of heUf But for those who 
 fear their LORD will be prepared high apartments in paradise, 
 over which shall be other apartments built ; and rivers shall 
 run beneath them : this is the promise of GOD ; and GOD 
 will not be contrary to the promise. Dost thou not see that 
 GOD sendeth down water from' heaven, and causeth the same 
 to enter and form sources in the earth ; and produceth there- 
 by corn of various sorts ? Afterwards he causeth the same 
 to wither ; and thou seest it become yellow : afterwards he 
 maketh it crumble into dust. Verily, herein is an instruction 
 to men of understanding. Shall he, therefore, whose breast 
 GOD hath enlarged to receive the religion of Islam, and who 
 followeth the light from his LORD, be as he whose heart i$ 
 hardened ? But woe unto those whose hearts are hardened 
 against the remembrance of GOD ! they are in a manifest 
 error. GOD hath revealed a most excellent discourse ; a 
 book conformable to itself, and containing repeated admoni- 
 tions. The skins of those who fear their LORD shrink for 
 fear thereat ; afterwards their skins grow soft, and their heart* 
 also, at the remembrance of their LORD. This is the direc- 
 tion of GOD : he will direct thereby whom he pleaseth ; and 
 whomsoever GOD shall cause to err, he shall have no director. 
 Shall he therefore who shall be obliged to screen himself with 
 his face from the severity of the punishment on the iay of 
 resurrection, be as he who is secure therefrom ? And it shall 
 be said unto the ungodly, Taste that which ye have deserved. 
 Those who were before them accused their apostles of impos 
 ture ; wherefore a punishment came upon them from whence 
 they expected it not : and GOD caused them to take shame 
 in this present life ; but the punishment of the life to come 
 will certainly be greater. If they were men of understanding, 
 they would know this. Now have we proposed unto mankind,
 
 AL KORAN. 359 
 
 in this Koran, every kind of parable ; that they may be 
 warned : an Arabic Koran, wherein there is no crookedness ; 
 that they may fear God. GOD propoundeth an a parable a 
 man who hath several companions which are at mutual vari- 
 ance, and a man who committeth himself wholly to one per- 
 son : shall these be held in equal comparison ? GOD forbid! 
 But the greater part of them do not understand. Verily 
 thou, Mohammed, shalt die, and they also shall die : and 
 ye shall debate the matter with one another before your LORD, 
 at the day of resurrection. Who is more unjust than he who 
 uttereth a lie concerning GOD, and denieth the truth when it 
 cometh unto him ? Is there not a dwelling provided in hell 
 for the unbelievers? But he who bringeth the truth, and 
 giveth credit thereto, these are they who fear God ; they shall 
 obtain whatever they shall desire, in the sight of their LORD: 
 this shall be the recompense of the righteous; that GOD may ex- 
 piate from them the very worst of that which they have wrought, 
 and may render them their reward according to the utmost 
 merit of the good which they have wrought Is not GOD a 
 sufficient protector of his servant ? yet they will attempt to 
 make thee afraid of the false deities which they worship 
 besides GOD. But he whom GOD shall cause to err, shall 
 have none to direct him : and he whom GOD shall direct, 
 shall have none to mislead him. Is not GOD most mighty, 
 able to avenge? If thou ask them who hath created the 
 heavens and the earth, they will surely enswer, GOD. Say, 
 Do ye think, therefore, that the deities which ye invoke be- 
 sides GOD, if GOD be pleased to afflict me, are able to relieve 
 me from his affliction ? or if he be pleased to show mercy 
 unto me, that they are able to withhold his mercy ? Say, 
 GOD is my sufficient support : in him let those put their trust, 
 who seek in whom to confide. Say, oh my people, do ye act 
 according to your state ; verily I will act according to mine : 
 hereafter shall ye know on which of us will be inflicted a 
 punishment that shall cover him with shame, and on whom a 
 lasting punishment shall fall. Verily we have revealed unto 
 thee the book of the Koran, for the instruction of mankind, 
 with truth. Whoso shall be directed thereby shall be directed 
 to the advantage of his own soul ; and whoso shall err, shall 
 only err against the same : nnd thou art not a guardian over 
 them. GOD taketh unto himself the souls of men at the time 
 f thir death ; and those which die not he also taketh in their
 
 360 AL KORAN. 
 
 deep : and he withholdeth those on which he hath passed tb 
 decree of death, but sendeth back the others till a determined 
 period. Verily herein are signs unto the people who con- 
 sider. Have the Koreish taken idols for their intercessors 
 with Godf Say, What, although they have not dominion 
 over anything, neither do they understand ? Say, Interces- 
 sion is altogether in the disposal of GOD : his is the kingdom 
 of heaven and earth ; and hereafter shall ye return unto him. 
 When the one sole GOD is mentioned, the hearts of those 
 who believe not in the life to come, shrink with horror : but 
 when the false gods, which are worshipped besides him, are 
 mentioned, behold they are filled with joy. Say, O GOD, the 
 creator of heaven and earth, who knowest that which ia 
 secret, and that which is manifest; thou shalt judge between 
 thy servants concerning that wherein they disagree. If those 
 who act unjustly were masters of whatever is in the earth, 
 and as much more therewith, verily they would give it to 
 ransom themselves from the evil of the punishment, on the 
 day of resurrection : and there shall appear unto them, from 
 GOD, terrors which they never imagined ; and there shall 
 appear unto them the evils of that which they shall have 
 gained ; and that which they mocked at shall encompass them. 
 When harm befalleth man, he calleth upon us ; yet after- 
 wards, when we have bestowed on him favor from us, he 
 saith, I have received it merely because of God's knowledge 
 of my deserts. On the contrary, it is a trial ; but the greater 
 part of them know it not. Those who were before them said 
 the same : but that which they had gained, profited them not : 
 and the evils which they had deserved, fell upon them. And 
 whoever of these Meccans shall have acted unjustly, on them 
 likewise shall fall the evils which they shall have deserved ; 
 neither shall they frustrate the divine vengeance. Do they not 
 know that GOD bestoweth provision abundantly on whom he 
 pleaseth, and is sparing unto whom he pkaseth ? Verily 
 herein are signs unto people who believe. Say, my ser- 
 vants who have transgressed against your own souls, despair 
 not of the mercy of GOD : seeing that GOD forgiveth all 
 sins, for he is gracious and merciful. And be turned unto 
 your LOED, and resign yourselves unto him, before the 
 threatened punishment overtake you ; for then ye shall not b 
 helped. And follow the most excellent instructions which 
 have bien sent down unto you from your LORD, before the
 
 AL &ORAN. 361 
 
 punishment come suddenly upon you, and ye perceive not tfu 
 approach thereof; and a soul say, Alas ! for that I have been 
 oegligent in my duty to GOD ; verily I have been one of the 
 corners : or say, If GOD had directed me, verily I had been 
 one of the pious : or say, when it seeth the prepared punish- 
 ment, If I could return once more into the world, I would 
 become one of the righteous. But God shall answer. My 
 signs came unto thee heretofore, and thou didst charge them 
 with falsehood, and wast puffed up with pride ; and thou be- 
 camest one of the unbelievers. On the day of resurrection, 
 thou shall see the faces of those who have uttered lies con- 
 cerning GOD, become black : is there not an abode prepared 
 in hell for the arrogant ? But GOD shall deliver those who 
 shall fear him, and thaU set them in their place of safety : 
 evil shall not touch them, neither shall they be grieved. GOD 
 it the creator of all things, and he is the governor of all 
 things. His are the keys of heaven and earth : and they who 
 believe not in the signs of GOD, they shall perish. Say, Do 
 ye therefore bid me to worship other than GOD, oh ye fools ? 
 since it hath been spoken by revelation unto thee, and also 
 unto the prophets who have been before thee, saying, Verily if 
 thou join any partners with God, thy work will be altogether 
 unprofitable, and thou shalt certainly be one of those who 
 perish : wherefore rather fear GOD, and be one of those who 
 give thanks. But they make not a due estimation of GOD : 
 since the whole earth shall be but his handful, on the day of 
 resurrection ; and the heavens shall be rolled together in his 
 right hand. Praise be unto him ! and far be he exalted above 
 the idols which they associate with him ! the trumpet shall be 
 sounded, and whoever are in heaven, and whoever are oa 
 earth, shall expire ; except those whom GOD shall please to 
 exempt from the common fate. 1 Afterwards it shall be sounded 
 again ; and behold, they shall arise and look up. And the 
 earth shall shine by the light of its LORD : and the book shall 
 be laid open, and the prophets and the martyrs shall be 
 brought as witnesses ; and judgment shall be given between 
 them with truth, and they shall not be treated unjustly. And 
 every soul shall be fully rewarded, according to that which it 
 shall have wrought ; for he perfectly knoweth whatever they do. 
 And the unbelievers shall be driven unto hell by troops, until, 
 when they shall arrive at the same, the gates thereof shall be 
 pened : and the keepers thereof shall say unto them, Dia
 
 962 AL KORAN. 
 
 not apostles from among you come unto you, who rehearsed 
 unto you the signs of your LORD, and warned you of the 
 meeting of this your day ? They shall answer, Yea : but the 
 sentence of eternal punishment hath been justly pronounced 
 on the unbelievers. It shall be said unto them, Enter ye the 
 gates of hell, to dwell therein forever ; and miserable shall be 
 the abode of the proud ! But those who shall have feared 
 their LORD shall be conducted by troops towards paradise, 
 until they shall arrive at the same : and the gates thereof 
 ehall be ready set open ; and the guards thereof shall say 
 unto them, Peace be on you ! ye have been good : where- 
 fore enter ye into paradise, to remain therein forever. And 
 they shall answer, Praise be unto GOD, who hath performed 
 his promise unto us, and hath made us to inherit the earth, 
 that we may dwell in paradise wherever we please ! How 
 excellent is the reward of those who work righteousness! 
 And thou shalt see the angels going in procession round the 
 throne, celebrating the praises of their LORD : and judgment 
 shall be given between them with truth ; and they shall say, 
 Praise be unto GOD, the LORD of all creatures I 
 
 CHAPTER XL. 
 
 nrriTLKD, THE TRUE BELIEVER; REVEALED AT MECCA. 
 
 IW THB NAME OF THE MOST MERCIFUL OOD. 
 
 H. M. THE revelation of this book is from the mighty, 
 the wise GOD ; the forgiver of sin and the accepter of 
 repentance ; severe in punishing ; long suffering. There is 
 no GOD but he : before him shall be the general assembly at 
 the last day. None disputeth against the signs of GOD, except 
 the unbelievers : but let not their prosperous dealing in the 
 land deceive thee with vain allurement. The people of 
 Noah, and the confederated infidels which w.re after them, 
 accused their respective prophets of imposture before these ; 
 and each nation hatched iU designs against their apostle, 
 that they might get him into their power ; and they dis-
 
 AL KORAN. 368 
 
 puted with vain reasoning, that they might thereby invalidate 
 the truth : wherefore I chastised them ; and how severe was 
 my punishment ! Thus hath the sentence of thy LORD 
 justly passed on the unbelievers ; and they shall be the in- 
 habitants of hell fire. The angels who bear the throne of 
 God, and those who stand about it, celebrate the praise of 
 their LORD, and believe in him ; and they ask pardon for 
 the true believers, saying, O LORD, thou encompassest all 
 things by thy mercy and knowledge ; wherefore forgive those 
 who repent, and follow thy path, and deliver them from the 
 pains of hell : O LORD, lead them also into gardens of 
 eternal abode, which thou hast promised unto them, and 
 unto every one who shall do right, of their fathers, and their 
 wives, and their children ; for thou art the mighty, the wise 
 God. And deliver them from evil ; for whomsoever thou 
 shalt deliver from evil on that day, on him wilt thou show 
 mercy ; and this will be great salvation. But the infidels 
 at the day of judgment, shall hear a voice crying unto them, 
 Verily the hatred of GOD towards you is more grievous than 
 your hatred towards yourselves : since ye were called unto 
 the faith, and would not believe. They shall say, O LORD, 
 thou hast given us death twice, and thou hast twice given 
 us life ; and we confess our sins : it there therefore no way 
 to get forth from this fire ? And it shall be answered them, 
 This hath befallen you, for that when one GOD was preached 
 unto you, ye believed not ; but if a plurality of gods had 
 been associated with him, ye had believed : and judgment 
 belongeth unto the high, the great GOD. It is he who show- 
 eth you his signs, and sendeth down food unto you from 
 heaven : but none will be admonished, except he who turneth 
 himself unto God. Call therefore upon GOD, exhibiting 
 your religion pure unto him, although the infidels be averse 
 thereto. He it the Being of exalted degree, the possessor of 
 the throne ; who sendeth down the spirit, at his command, 
 on such of his servants as he pleaseth : that he may warn 
 mankind of the day of meeting, the day whereon they shall 
 come forth out of their graves, and nothing of what concemeth 
 them shall be hidden from GOD. Unto whom will the king- 
 dom belong, on that day ? Unto the only, the almighty G ;>a>. 
 On that day shall every soul be rewarded according to ita 
 merits : there shall be no injustice done on that day. Verily 
 GOD will be swift in taking an account. Wherefore warp
 
 364 AL KORAN. 
 
 them, prophet, of the day which shall suddenly approach 
 when men'c hearts shall come up to their throats, and strangle 
 them. The ungodly shall have no friend or intercessor who 
 shall be heard. God will know the deceitful eye, and that 
 which their breasts conceal ; and GOD will judge with truth : 
 but the false gods which they invoke, besides him, shall not 
 judge at all : for GOD is he who heareth and seeth. Have 
 they not gone through the earth, and seen what hath been 
 the end of those who were before them ? They were more 
 mighty than these in strength, and left more considerable foot- 
 steps of their power in the earth : yet GOD chastised thorn 
 for their sins, and there was none to protect them from GOD. 
 This they mjfered, because their apostles had come unto 
 them with evident signs, and they disbelieved : wherefore 
 GOD chastised them ; for he is strong, and severe in punish- 
 ing. We heretofore sent Moses with our signs and mani- 
 fest power, unto Pharaoh, and Haman, and Karun ; and they 
 said, He is a sorcerer, and a liar. And when he came unto 
 them with the truth from us, they said, Slay the sons of those 
 who have believed with him, and save their daughters alive : 
 but the stratagem of the infidels wot no other than vain. 
 And Pharaoh said, Let me alone, that I may kill Moses ; 
 and let him call upon his LORD : verily I fear lest he change 
 your religion, or cause violence to appear in the earth. And 
 Moses said unto his people, Verily I have recourse unto my 
 LORD and your LORD, to defend me against every proud 
 person, who believeth not in the day of account. And a 
 man who was a true believer, of the family of Pharaoh, and 
 concealed in his faith, said, Will ye put a man to death, be- 
 cause he saith, GOD is my LORD ; seeing he is come unto 
 you with evident signs from your LORD ? If he be a liar, 
 on him will the punishment of his falsehood light; but if 
 he speaketh the truth, some of those judgments with which h 
 threateneth you will fall upon you : verily GOD directeth not 
 him who is a transgressor, or a liar : O my people, the king- 
 dom is yours this day ; and ye are conspicuous in the earth ; 
 but who shall defend us from the scourge of GOD, if it come 
 unto us ? Pharaoh said, I only propose to you what I think 
 to be most expedient; and I guide you only into the right 
 path. And he who had believed said, O my people, Verily 
 I fear for you a day like that of the confederates against the 
 prophet* in former times ; a condition like that of the peo-
 
 AL KORAN. 865 
 
 gfte of Noah, and the tribes of Ad and Thamud, and of those 
 who have lived after them ; for GOD willeth not that any 
 injustice be done unto his servants. my people, verily I 
 fear for you the day whereon men shall call unto one an- 
 other ; the day whereon ye shall be turned back from the 
 tribunal, and driven to hett: then shall ye have none to pro- 
 tect you against GOD. And he whom GOD shall cause to 
 err shall have no director. Joseph came unto you, before 
 ,1/ose*, with evident signs ; but ye ceased not to doubt of the 
 religion which he preached unto you, until, when he died, ye 
 said, GOD will by no means send another apostle after him. 
 Thus doth GOD cause him to err, who is a transgressor, and 
 a sceptic. They who dispute against the signs of GOD, with- 
 out any authority which hath come unto them, are in great 
 abomination with GOD, and with those who believe. Thus 
 doth GOD seal up every proud and stubborn heart. And 
 Pharaoh said, O Haman, build me a tower, that I may reach 
 the tracts, the tracts of heaven, and may view the GOD of 
 Moses ; for verily I think him to be a liar. And thus the 
 evil of his work was prepared for Pharaoh, and he turned 
 aside from the right path : and the stratagems of Pharaoh 
 ended only in loss. And he who had believed said, my 
 people, follow me : I will guide you into the right way. my 
 people, verily this present life is but a temporary enjoyment ; 
 but the life to come is the mansion of firm continuance. 
 Whoever worketh evil shall only be rewarded in equal pro- 
 portion to the same : but whoever worketh good, whether 
 male or female, and is a true believer, they shall enter para- 
 dise : they shall be provided for therein superabundantly. 
 And, my people, as for me, I invite you to salvation ; but 
 ye invite me to hett fire : ye invite me to deny GOD, and 
 to associate with him that whereof I have no knowledge ; 
 but I invite you to the most mighty, the forgiver of tins. 
 There is no doubt but that the false gods to which ye invite 
 me deserve not to be invoked, either in this world or in the 
 pezt ; and that we must return unto GOD ; and that the 
 transgressors shall be the inhabitants of hett fire : and ye 
 shall then remember what I now say unto you. And I com- 
 mit my affair unto 690 ; for GOD regardeth his servants. 
 Wherefore GOD delivered him from the evils which they 
 had devised ; and a grievous punishment encompassed the 
 oeople of Pharaoh. They shall be exposed to the fire oj
 
 366 AL KORAN. 
 
 hell morning and evening : and the day whereon the hour 
 of judgment shall come, it shall be said unto them, Enter, O 
 people of Pharaoh, into a most severe torment. And think on 
 the time when the infidels shall dispute together in hell fire i 
 and the weak shall say unto those who behaved with arro- 
 gance, Verily we were your followers : will ye therefore 
 relieve us from any part of this fire ? Those who behaveo 
 with arrogance shall answer, Verily we are all doomed to 
 suffer therein : for GOD hath now judged between his ser- 
 vants. And they who shall be in the fire shall say unto th* 
 keepers of hell, Call ye on your LORD, that he would ease 
 us, for one day, from this punishment. They shall answer, 
 Did not your apostles come unto you with evident proofs ? 
 They shall say, Yea. The keepers shall reply, Do ye 
 therefore call on God: but the calling of the unbelievers 
 on him shall be only in vain. We will surely assist our 
 apostles, and those who believe, in this present life, and 
 on the day whereon the witnesses shall stand forth : a 
 day, whereon the excuse of the unbelievers shall not avail 
 them ; but a curse shall attend them, and a wretched 
 abode. We heretofore gave unto Moses a direction ; and 
 we left as an inheritance unto the children of Israel the 
 book of the law ; a direction, and an admonition to men of 
 understanding. Wherefore do thou, prophet, bear the in- 
 sults of the infidels with patience ; for the promise of GOD it 
 true ; and ask pardon for thy fault ; and celebrate the praise 
 of thy LORD, in the evening and in the morning. As to 
 those who impugn the signs of GOD, without any convincing 
 proof which hath been revealed unto them, there is nothing 
 but pride in their breasts ; but they shall not attain their de- 
 sire : wherefore fly for refuge unto GOD ; for it is he who 
 heareth and seeth. Verily the creation of heaven and earth 
 is more considerable than the creation of man : but the greater 
 part of men do not understand. The blind and the seeing 
 shall not be held equal ; nor they who believe and work 
 righteousness, and the evil doer : how few revolve these 
 things in their mind ! The last hour will surely come ; 
 there is no doubt thereof: but the greater part of men be- 
 lieve it not. Your LORD said, Call upon me, and I will 
 hear you : but they who proudly disdain my service shall 
 enter with ignominy into hell. It is GOD who hath ap- 
 pointed the night for you to take your rest therein, and th
 
 AL KOBAW. 36 
 
 lay to give you light: verily GOD it endued with benefi- 
 cence towards mankind : but the greater part of men do not 
 give thanks. This is GOD, your LORD, the Creator of all 
 things ; there is no GOD besides him : how therefore are ye 
 turned aside from his worship? Thus are they turned aside, 
 who oppose the signs of GOD. It is GOD who hath given 
 you the earth for a stable floor, and the heaven for a ceiling ; 
 and who hath formed you, and made your forms beautiful, 
 and feedeth you with good things. This is GOD, your LORD. 
 Wherefore blessed be GOD, the LORD of all creatures ! He 
 M the living God: there is no GOD but he. Wherefore call 
 upon him, exhibiting unto him the pure religion. Praise be 
 unto GOD, the LORD of all creatures ! Say, Verily I am 
 forbidden to worship the deities which ye invoke, besides 
 GOD, after that evident proofs have come unto me from my 
 LORD ; and I am commanded to resign myself unto the 
 LORD of all creatures. It is he who first created you of 
 dust, and afterwards of seed, and afterwards of coagulated 
 blood ; and afterwards brought you forth infants out of youi 
 mothers' wombs : then he permitteth you to attain your age of 
 <ull strength, and afterwards to grow old men (but some of 
 fou die before that age), and to arrive at the determined 
 period of your life ; that perad venture ye may understand. 
 It is he who giveth life, and causeth to die : and when he 
 decreeth a thing, he only saith unto it, Be, and it is. Dost 
 thou not observe those who dispute against the signs of GOD, 
 how they are turned aside from the true faith ? They who 
 charge with falsehood the book of the Koran, and the other 
 scriptures and revealed doctrines which we have sent our 
 former apostles to preach, shall hereafter know their folly 
 when the collars shall be on their necks, and the chains ftj 
 which they shall be dragged into hell; then shall they be 
 burned in the fire. And it shall be said unto them, Where 
 are the gods which ye associated, besides GOD ? They shall 
 answer, They have withdrawn themselves from us : yea, we 
 called on nothing heretofore. Thus doth GOD lead the un- 
 believers into error. This hath befallen you, for that ye re- 
 joiced insolently on earth, in that which was false ; and for 
 that ye were elated with immoderate joy. Enter the gates 
 of hell, to remain therein forever : and wretched shall be the 
 ^vbode of the haughty ! Wherefore persevere with patience, 
 Mohammed; for the promise of GOD t true. Whether
 
 368 AL KORAN. 
 
 we cause thee to see any part of the punishment with which 
 we have threatened them, or whether we cause thee to die 
 before thou tee it ; before us shall they be assembled at the 
 last day. We have sent a great number of apostles before 
 thee ; the histories of some of whom we have related unto 
 thee, and the histories of others of them we have not related 
 unto thee : but no apostle had the power to produce a sign, 
 unless by the permission of GOD. When the command of 
 GOD, therefore, shall come, judgment shall be given with 
 truth ; and then shall they perish who endeavor to render 
 the signs of God of no effect. It is GOD who hath given 
 you the cattle, that ye may ride on some of them, and may 
 eat of others of them ; (ye also receive other advantages 
 therefrom ; ) and that on them ye may arrive at the business 
 proposed in your mind : and on them are ye carried by land, 
 and on ships by sea. And he showeth you his signs ; which, 
 therefore, of the signs of GOD, will ye deny ? Do they not 
 pass through the earth, and see what hath been the end of 
 those who were before them? They were more numerous 
 than these, and more mighty in strength, and left more con- 
 siderable monuments of their power in the earth : yet that 
 which they had acquired profited them not. And when their 
 apostles came unto them with evident proofs of their mission, 
 they rejoiced in the knowledge which was with them : but 
 that which they mocked at encompassed them. And when 
 they beheld our vengeance, they said, We believe in GOD 
 alone, and we renounce the idols which we associated with 
 him : but their faith availed them not, after they had be- 
 holden our vengeance. This wot the ordinance of GOD, 
 which was formerly observed in respect to his servants 
 Had then did the unbelievers perish.
 
 AL KORAJT. 369 
 
 CHAPTER XLL 
 
 INTITLED, ABE DISTINCTLY EXPLAINED ; REVEALED At 
 MECCA. 
 
 IN THE NAME OF THK MOST MEBCIFUL GOD. 
 
 H. M. THIS it a revelation from the most Merciful ; a 
 book, the verses whereof are distinctly explained, an Arabic Ko- 
 ran, for the instruction of people who understand ; bearing good 
 tidings, and denouncing threats : but the greater part of them 
 turr. aside, and hearken not thereto. And they say, Our 
 hearts are veiled from the doctrine to which thou invitest us ; 
 and there is a deafness in our ears, and a curtain between us 
 and thee : wherefore act thou as thou shalt think Jit; for we 
 shall act according to our own sentiments. Say, Verily I am 
 only a man like you. It is revealed unto me, that your GOD 
 is one GOD : wherefore direct your way straight unto him ; 
 and ask pardon of him for what is past. And woe be to the 
 idolaters : who give not the appointed alms, and believe not 
 in the life to come ! But a* to those who believe and work 
 righteousness, they shall receive an everlasting reward. 
 Say, Do ye indeed disbelieve in him who created the earth 
 in two days ; and do ye set up equals unto him ? He is the 
 LORD of all creatures. And he placed in the earth moun- 
 tains firmly rooted, rising above the same : and he blessed 
 it ; and provided therein the food of the creatures designed to 
 be the inhabitants thereof, in four days ; equally, for those 
 who ask. Then he set his mind to the creation of heaven, 
 and it was smoke; and he said unto it, and to the earth, 
 Come, either obediently, or against your will. 1 They an- 
 swered, We come, obedient to thy command. And he formed 
 them into seven heavens, in two days ; and revealed unto 
 every heaven its office. And we adorned the lower heaven 
 with lights, and placed therein a guard of angels. This it 
 the disposition of the mighty, the wise God. If the Meccant 
 withdraw from these instructions, say, I denounce unto you a 
 eudden destruction, like the destruction of Ad and Thamud. 
 When the apostles came unto them before them and behind 
 them laying, Worship GOD alon^ ; they answered, If our 
 84
 
 870 AL KOBAH. 
 
 LORD had been pleased to send messengers, he had surely 
 sent angels ; and we believe not the message with which ye 
 are sent. As to the tribe of Ad, they behaved insolently in 
 the earth, without reason, and said, Who is more mighty than 
 we in strength ? Did they not see that GOD, who had cre- 
 ated them, was more mighty than they in strength? And 
 they knowingly rejected our signs. Wherefore we sent 
 against them a piercing wind, on days of ill luck, that we 
 might make them taste the punishment of shame in this 
 world : but the punishment of the life to come will be more 
 shameful ; and they shall not be protected therefrom. And 
 as to Thamud, we directed them ; but they loved blindness 
 better than the trite direction : wherefore the terrible noise 
 of an ignominious punishment assailed them, for that which 
 they had deserved; but we delivered those who believed, 
 and feared God. And -warn them of the day, on which the 
 enemies of GOD shall be gathered together unto hell fire, and 
 shall march in distinct bands ; until, when they shall arrive 
 thereat, their ears, and their eyes, and their skins, shall bear 
 witness against them of that which they shall have wrought 
 And they shall say unto their skins, Wherefore do ye bear 
 witness against us ? They shall answer, GOD hath caused 
 us to speak, who giveth speech unto all things : he created 
 you the first time ; and unto him are ye returned. Ye did 
 not hide yourselves, while ye sinned, so that your ears, and 
 your eyes, and your skins could not bear witness against you : 
 but ye thought that GOD was ignorant of many things which 
 ye did. This was your opinion, which ye imagined of your 
 LOKD : it hath ruined you ; and ye are become lost people* 
 Whether they bear their torment, hell fire shall be their abode ; 
 or whether they beg for favor, they shall not obtain favor. 
 And we will give them the devils to be their companions ; for 
 they dressed up for them the false notions which they enter- 
 tained of this present wojfld, and of that which is to come ; 
 and the sentence justly fitteth them, which was formerly 
 pronounced on the nations of genii and men who were 
 befoEe them; for they perished. The unbelievers say, 
 Hearken not unto this Koran : but use vain discourse during 
 the reading thereof; that ye may overcome the voice of the 
 reader by your scoff's and laughter. Wherefore we will 
 urely cause the unbelievers to taste a grievous punishment, 
 and we will certainly reward them for the evils which they
 
 AL KOBAN. 371 
 
 hall have wrought. This shall be the reward of the en 
 mies of GOD, namely, hell fire ; therein it prepared for them 
 an everlasting abode, as a reward for that they have wittingly 
 rejected our signs. And the infidels shall say tn hell, 
 LORD, show us the two that seduced us, of the genii and 
 men, and we will cast them under our feet, that they may 
 become most base and despicable. As for those who say, 
 Our LORD is GOD, and who behave uprightly ; the angels 
 shall descend unto them, and shall say, Fear not, neither be 
 ye grieved ; but rejoice in the hopes of paradise which ye 
 have been promised. We are your friends in this life, and 
 in that which is to come : therein shall ye have that which 
 your souls shall desire, and therein shall ye obtain whatever 
 ye shall ask for ; as a gift from a gracious and merciful God. 
 Who speaketh better than he who inviteth unto GOD, and 
 worketh righteousness, and saith, I am a Moslem? Good 
 and evil shall not be held equal. Turn away evil with that 
 which is better ; and behold, the man between whom and 
 thyself there was enmity shall become, as it were, thy warmest 
 friend : but none shall attain to this perfection, except they 
 who are patient ; nor shall any attain thereto, except he who 
 is endued with a great happiness of temper. And if a mali- 
 cious suggestion be offered unto thee from Satan, have re- 
 course unto GOD ; for it is he who heareth and knoweth. 
 Among the signs of his power are the night, and the day, 
 and the sun, and the moon. Worship not the sun, neither 
 the moon : but worship GOD, who hath created them ; if ye 
 serve him. But if they proudly disdain his service ; verily 
 the angels, who are with thy LORD, praise him night and 
 day, and are not wearied. And among his signs another is, 
 that thou seest the land waste ; but when we send down rain 
 thereon, it is stirred and fermenteth. And he who quicken- 
 eth the earth will surely quicken the dead; for he is al- 
 mighty. Verily those who impiously wrong our signs are 
 not conceuled from us. Is he, therefore, better, who shall be 
 cast into hell fire, or he who shall appear secure on the day 
 of resurrection ? Work that which ye will : he certainly be- 
 holdeth whatever ye do. Verily they who believe not in the 
 admonition of the Koran, after it hath come unto them, shall 
 one day be discovered. It it certainly a book of infinite value : 
 vanity shall not approach it, either from before it, or from 
 behind it : it is a revelation from a wise God, whose praise
 
 872 ' AL KORAN. 
 
 is justly to be celebrated. No other is said unto thee by tkt 
 infidels of Mecca than what hath been formerly said unto the 
 apostles before thee : verily thy LOKD is inclined to forgive- 
 ness, and is also able to chastise severely. If we had revealed 
 the Koran in a foreign language, they had surely said, Unless 
 the signs thereof be distinctly explained, we will not receive 
 the same : is the book written in a foreign tongue, and the 
 person unto whom it is directed an Arabian ? Answer, It is, 
 unto those who believe, a sure guide, and a remedy for doubt 
 and uncertainty: but unto those who believe not, it is a 
 thickness of hearing in their ears, and it is a darkness which 
 covereth them ; these are as they who are called unto from 
 a distant place. We heretofore gave the book of the law 
 unto Moses ; and a dispute arose concerning the same : and 
 if a previous decree had not proceeded from thy LORD, to 
 respite the opposers of that revelation, verily the matter had 
 been decided between them, by the destruction of the infidels ; 
 for they were in a very great doubt as to the same. He 
 who doth right, doth it to the advantage of his own soul ; and 
 he who doth evil, doth it against the same : for thy LORD is 
 not unjust towards his servants. Unto him is reserved the 
 knowledge of the hour of judgment : and no fruit cometh 
 forth from the knops which involve it ; neither doth any 
 female conceive in her womb, nor is she delivered of her bur- 
 den, but with his knowledge. On the day whereon he shall 
 call them to him, saying, Where are my companions which 
 ye ascribed unto me ? they shall answer, We assure thee there 
 is no witness of this matter among us : and the idols which 
 they called on before shall withdraw themselves from them ; 
 and they shall perceive that there will be no way to escape. 
 Man is not wearied with asking good ; but if evil befall him, 
 he despondeth, and despaireth. And if we cause him to 
 taste mercy from us, after affliction hath touched him, he 
 surely saith, This is due to me on account of my deserts: I 
 4o not think the hour of judgment will ever come: and if I 
 be brought before my LORD, I shall surely attain, with him, 
 the most excellent condition. But we will then declare unto 
 those who shall not have believed, that which they have 
 wrought ; and we will surely cause them to taste a most 
 severe punishment. When we confer favors on man, he 
 turneth aside, and departeth without returning thanks: but 
 when evil toucheth him, he is frequent at prayer. Say
 
 AL KORAN. 37? 
 
 What think ye ? if the Koran be from GOD, and ye believe 
 not therein ; who will lie under a greater error, than he who 
 dissenteth widely therefrom ? Hereafter we will show them 
 our signs in the regions of the earth, and in themselves ; until 
 it become manifest unto them that this book is the truth. la 
 it not sufficient for thee that thy LORD is witness of all 
 things ? Are they not in a doubt as to the meeting of their 
 LORD at the resurrection? Doth not he encompass all 
 things? 
 
 CHAPTER XLIL 
 
 nCTITLED, CONSULTATION ; REVEALED AT MECCA. 
 
 IK THE NAME Of THE MOST MHKOIFUL GOD. 
 
 H. M. A. S. K. THUS doth the mighty, the wise GOD 
 reveal his will unto thee ; and in like manner did he reveal 
 it unto the prophets who were before thee. Unto him belong- 
 th whatever is in heaven, and in earth ; and he is the high, 
 the great God. It wanteth little but that the heavens be 
 rent in sunder from above, at the awfulness of his majesty : 
 the angels celebrate the praise of their LORD, and ask par- 
 don for those who dwell in the earth. Is not GOD the for- 
 giyer of sins, the merciful ? But as to those who take other 
 gods for their patrons, besides him, GOD observeth their 
 actions: for thou art not a steward over them. Thus have 
 we revealed unto thee an Arabic Koran, that thou mayest 
 warn the metropolis of Mecca, and the Arabs who dwell 
 round about it ; and mayest threaten them with the day of 
 the general assembly, of which there is no doubt : one part 
 shall then be placed in paradise, and another part in helL If 
 GOD had pleased, he had made them all of one religion ; but 
 he leadeth whom he pleaseth into his mercy ; and the unjust 
 shall have no patron or helper. Do they take other patrons, 
 besides him ? whereas GOD is the only true patron : he 
 quickeneth the dead ; and he is almighty. Whatever mat- 
 ter ye disagree about, the decision thereof appertaineth unto 
 GOD. This is GOD, my LORD : in him do I trust,
 
 d74 AL 
 
 and ulto him do I turn me: the Creator of heaven and 
 earth : he hath given you wives of your own species, and 
 cattle both male and female; by which means he multi- 
 plieth you : there is nothing like him ; and it is he who hear- 
 eth and seeth. His are the keys of heaven and earth ; he 
 bestoweth provision abundantly on whom he pleaseth, and he 
 is sparing unto whom he pleaseth ; for he knoweth all things. 
 He hath ordained you the religion which he commanded 
 Noah, and which we have revealed unto thee, Mohammed, 
 nd which we commanded Abraham, and Moses, and Jesus : 
 faying, Observe this religion, and be not divided therein. 
 The worship of one God, to which thou invitest them, is 
 grievous unto the unbelievers : GOD will elect thereto whom 
 he pleaseth, and will direct unto the same him who shall re- 
 pent Those who lived in times past were not divided among 
 themselves, until after that the knowledge of God's unity 
 had come unto them ; through their own perverseness : and 
 unless a previous decree had passed from thy LORD, to bear 
 with them till a determined time, verily the matter had been 
 decided between them, by the destruction of the gainsayers. 
 They who have inherited the scriptures after them are cer- 
 tainly in a perplexing doubt concerning the same. Where- 
 fore invite them to receive the sure faith, and be urgent with 
 them, as thou hast been commanded ; and follow not their 
 vain desires : and say, I believe in all the scriptures which 
 GOD hath sent down ; and I am commanded to establish 
 justice among you : GOD is our LORD and your LORD : 
 unto us will our works be imputed, and unto you will your 
 works be imputed: let there be no wrangling between us and 
 you ; for GOD will assemble us all at the last day, and unto 
 him shall we return. As to those who dispute concerning 
 GOD, after obedience hath been paid him by receiving hi$ 
 religion, their disputing shall be vain in the sight of their 
 LORD ; and wrath shall fall on them, and they shall suffer a 
 grievous punishment. It is GOD who hath sent down the 
 scripture with truth ; and the balance of true judgment : 
 and what shall inform thee whether the hour be nigh at hand ? 
 They who believe not therein wish it to be hastened by way 
 of mockery : but they who believe dread the same, and know 
 it to be the truth. Are not those who dispute concerning 
 the last hour in a wide error ? GOD is bounteous unto 
 his servants : he provideth for whom he pleaseth ; and he
 
 AL KORAN. 875 
 
 is the strong, the mighty. Whoso chooseth the tillage of the 
 life to come, unto him will we give increase in his tillage : 
 and whoso chooseth the tillage of this world, we will give 
 him the fruit thereof; but, he shall have no part in the life 
 to come. Have the idolaters deities which ordain them a 
 religion which GOD hath not allowed? But had it not 
 been for the decree of respiting their punishment to the day 
 of separating the infidels from the true believers, judgment 
 had been already given between them : for the unjust 
 shall surely suffer a painful torment On that day thou 
 shalt see the unjust in great terror, because of their demer- 
 its ; and the penalty thereof shall fall upon them : but they 
 who believe and do good works shall dwell in the delightful 
 meadows of paradise ; they shall obtain whatever they shall 
 desire, with their LORD. This is the greatest acquisition. 
 This it what GOD promiseth unto his servants who believe 
 and do good works. Say, I ask not of you, for this my 
 preaching, any reward, except the love of my relations : and 
 whoever shall have deserved well by one good action, unto 
 him will we add the merit of another action thereto ; for 
 GOD it inclined to forgive, and ready to reward. Do they 
 say, Mohammed hath blasphemously forged a lie concerning 
 GOD? If GOD pleaseth, he will seal up thy heart: and 
 GOD will absolutely abolish vanity, and will establish the 
 truth in his words; for he knoweth the innermost part of 
 men's breasts. It it he who accepteth repentance from hia 
 servants, and forgive th sins, and knoweth that which ye do. 
 He will incline his ear unto those who believe and work 
 righteousness, and will add unto them above what they thaU 
 ask or deserve, of his bounty : but the unbelievers shall suffer 
 a severe punishment. If GOD should bestow abundance 
 upon his servants they would certainly behave insolently in 
 the earth : but he sendeth down by measure unto every one 
 that which he pleaseth ; for he well knoweth and seeth the 
 condition of his servants. It is he who sendeth down the 
 rain, after men have despaired thereof, and spreadeth abroad hia 
 mercy ; and he is the patron, justly to be praised. Among 
 his signs it the creation of heaven and earth, and of the liv- 
 ing creatures with which he hath replenished them both ; and 
 ie it able to gather them together before his tribunal, when- 
 ever he pleaseth. Whatever misfortune befalleth you it tent 
 unto you by God, for that which your hands have deserved ;
 
 876 AL KORAN. 
 
 and yet he forgiveth many things : ye shall not frustrate tkt 
 divine vengeance in the earth ; neither shall ye have any pro- 
 tector or helper, against GOD. Among his signs also are the 
 thips running in the sea, like high mountains : if he pleaseth, 
 he causeth the wind to cease, and they lie still on the back 
 of the water : (verily herein are signs unto every patient and 
 grateful person) : or he destroyeth them by shipwreck, be 
 cause of that which their crews have merited ; though hi 
 pardoneth many things. And they who dispute against oui 
 signs shall know that there witt be no way for them to escape 
 our vengeance. Whatever things are given you, they are the 
 provision of this present life : but the reward which is with 
 GOD is better, and more durable, for those who believe, and put 
 their trust in their LORD ; and who avoid heinous and filthy 
 crimes, and when they are angry, forgive ; and who hearken 
 unto their LORD, and are constant at prayer, and whose affairs 
 are directed by consultation among themselves, and who give 
 alms out of what we have bestowed on them ; and who, when 
 an injury is done them, avenge themselves (and the retali- 
 ation of evil ought to be an evil proportionate thereto) : but he 
 who forgiveth and is reconciled unto his enemy, shall receive 
 his reward from GOD ; for he loveth not the unjust doers. And 
 whoso shall avenge himself, after he hath been injured ; as 
 to these, it is not lawful to punish them for it : but it is only 
 lawful to punish those who wrong men, and act insolently in 
 the earth, against justice; these shall suffer a grievous pun- 
 ishment. And whoso beareth injuries patiently, and forgiv- 
 eth ; verily this is a necessary work. Whom GOD shall 
 cause to err, he shall afterwards have no protector. And 
 thou shalt see the ungodly, who shall say, when they behold 
 the punishment prepared for them, Is there no way to return 
 back into the world f And thou shalt see them exposed unto 
 hell jire ; dejected, because of the ignominy they shall un- 
 dergo : they shall look at the jire sideways, and by stealth ; 
 and the true believers shall say, Verily the losers are they 
 who have lost their own souls, and their families, on the day 
 of resurrection : shall not the ungodly continue in eternal 
 torment? They shall have no protectors to defend them 
 against GOD : and whom GOD shall cause to err, he shall 
 find no way to the truth. Hearken unto your LORD, before 
 the day come, which GOD will not keep back : ye shall have 
 no place of refuge on that day ; neither shall ye be able to
 
 AL KORAN. 377 
 
 deny your sins. But if those to whom thou preachest turn 
 aside from thy admonitions, verily we have not sent thee to 
 be a guardian over them : thy duty is preaching only. When 
 we cause man to taste mercy from us, he rejoiceth thereat : 
 but if evil befall them, for that which their hands have for- 
 merly committed, verily man becometh ungrateful. Unto 
 GOD appertaineth the kingdom of heaven and earth : he 
 createth that which he pleaseth ; he giveth females unto 
 whom he pleaseth, and he giveth males unto whom he pleas- 
 eth ; or he giveth them males and females jointly : and he 
 maketh whom he pleaseth to be childless ; for he t* wise 
 and powerful. It is not fit for man that GOD should speak 
 unto him otherwise than by private revelation, or from be- 
 hind a veil, or by his sending of a messenger to reveal, by 
 his permission, that which he pleaseth ; for he is high and 
 wise. Thus have we revealed unto thee a revelation, by our 
 command. Thou didst not understand, before this, what the 
 book of the Koran was, nor what the faith was : but we have 
 ordained the same for & light; we will thereby direct such 
 of our servants as we please : and thou shalt surely direct 
 them into the right way, the way of GOD, unto whom belong- 
 eth whatever is in heaven and in earth. Shall not all things 
 return unto GOD ? 
 
 CHAPTER XT.TTT. 
 
 THE ORNAMENTS OF GOLD; REVEALED AT 
 MECCA. 
 
 IB THE KAMK OF THE MOST MERCIFUL OOD. 
 
 H. M. BT the perspicuous book ; verily we have ordained 
 tho same an Arabic Koran that ye may understand : and it is 
 certainly written in the original book, kept with us, being sub- 
 lime and full of wisdom. Shall we therefore turn away from 
 you the admonition, and deprive you thereof, because ye are 
 a people who transgress ? And how many prophets have we 
 sent among those of old ? and no prophet came unto them, 
 but they laughed him to scorn : wherefore we destroyed na- 
 tions who were more mighty than these in strength ; and tha
 
 878 AL KORAN. 
 
 example of those who were of old hath been already tet befort 
 them. If thou ask them who created the heavens and the 
 earth, they will certainly answer, The mighty, the wise God 
 created them : who hath spread the earth as a bed for you, 
 and hath made you paths therein, that ye may be directed : 
 and who sendeth down rain from heaven by measure, where- 
 by we quicken a dead country ; (so shall ye be brought forth 
 from your graves:) and who hath created all the various 
 species of things, and hath given you ships and cattle, where- 
 on ye are carried ; that ye may sit firmly on the backs thereof, 
 and may remember the favor of your LORD, when ye sit 
 thereon, and may say, Praise be unto him, who hath sub- 
 jected these unto our service ! for we could not have mas- 
 tered them by our own power : and unto our LORD shall we 
 surely return. Yet have they attributed unto him some of 
 his servants as his offspring : verily man is openly ungrate- 
 ful. Hath God taken daughters out of those beings which he 
 hath created ; and hath he chosen sons for you ? But when 
 one of them hath the news brought of the birth of a child of 
 that sex which they attribute unto the Merciful, as his simil- 
 itude, his face becometh black, and he is oppressed with 
 sorrow. Do they therefore attribute unto God female issue> 
 which are brought up among ornaments, and are contentious 
 without cause ? And do they make the angels, who are the 
 servants of the Merciful, females ? Were they present at 
 their creation ? Their testimony shall be written down, and 
 they shall be examined concerning the same, on the day of 
 judgment. And they say, If the Merciful had pleased, we 
 had not worshipped them. . They have no knowledge herein : 
 they only utter a vain lie. Have we given them a book of 
 revelations before this ; and do they keep the same in their 
 custody ? But they say, Verily we found our fathers prac- 
 tising a religion ; and we are guided in their footsteps. Thua 
 we sent no preacher before thee, unto any city, but the in- 
 habitants thereof who lived in affluence, said, Verily we found 
 our fathers practising a religion : and we tread in their foot- 
 steps. And the preacher answered, What, although I bring 
 you a more right religion than that which ye found your 
 lathers to practise ? And they replied, Verily we believe 
 not that which ye are sent to preach. Wherefore we took 
 vengeance on them: and behold what hath been the end 
 f those who accused our apostles of imposture. Remember
 
 AL KORAH. 879 
 
 when Abraham said unto his father, and his people, Verily 
 I am clear of the gods which ye worship, except him who 
 hath created me ; for he will direct me aright. And he or- 
 dained this to be & constant doctrine among his posterity ; 
 that tbey should be turned from idolatry to the worship 
 of the, only true God. Verily I have permitted these Mec- 
 cans and their fathers to live in prosperity, until the truth 
 should come unto them, and a manifest apostle : but now 
 the truth is come unto them, they say, This is a piece of 
 sorcery ; and we believe not therein. And they say, Had 
 this Koran been sent down unto some great man of either of 
 the two cities, we would have received it. Do they distribute 
 the mercy of thy LORD ? We distribute the necessary pro- 
 vision among them, in this present life, and we raise some of 
 them several degrees above the others, that the one of them 
 may take the other to serve him : and the mercy of thy 
 LORD is more valuable than the riches which they gather to- 
 gether. If it were not that mankind would have become one 
 sect of infidels, verily we had given unto those who believe 
 not in the Merciful, roofs of silver to their houses, and stairs 
 of silver, by which they might ascend thereto, and doors of 
 tilver to their houses, and couches of silver, for them to lean 
 on ; and ornaments of gold : for all this is the provision of 
 the present life ; but the next life with thy LORD shall be for 
 those who fear him. Whoever shall withdraw from the ad- 
 monition of the Merciful, we will chain a devil unto him ; 
 and he shall be his inseparable companion : (and the devils 
 shall turn them aside from the way of truth ; yet they shall 
 imagine themselves to be rightly directed:) until, when he 
 shall appear before us at the last day, he shall say unto the 
 devil, Would to GOD that between me and thee there was the 
 distance of the east from the west ! Oh how wretched a com- 
 panion art thou ! But wishes shall not avail you on this day, 
 since ye have been unjust ; for ye shall be partakers of the 
 \arne punishment. Canst thou, prophet, make the deaf to 
 hear, or canst thou direct the blind, and him who is in a man- 
 ifest error ? Whether we take thee away, we will surely 
 take vengeance on them ; or whether we cause thee to see the 
 punishment with which we have threatened them executed, we 
 will certainly prevail over them. Wherefore hold fast the 
 doctrine which hath been revealed unto thee ; for thou art in 
 % right way : and it is a memorial unto thee and thy people,
 
 380 AJL KORAN. 
 
 and hereafter shall ye be examined concerning your ' observ* 
 ance thereof. And ask our apostles whom we have sent be- 
 fore thee, whether we have appointed gods for them to wor- 
 ship, besides the Merciful. We formerly sent Moses with 
 our signs unto Pharaoh and his princes, and he said, Verily 
 I am the apostle of the LORD of all creatures. And when 
 he came unto them with our signs, behold, they laughed him 
 to scorn ; although we showed them no sign, but it was 
 greater than the other: and we inflicted a punishment on 
 them, that peradventure they might be converted. And 
 they said unto Moses, magician, pray unto thy LORD for 
 us, according to the covenant which he hath made with thee; 
 for we wiU certainly be directed. But when we took the 
 plague from off them, behold, they brake their promise. 
 And Pharaoh made proclamation among his people, saying, 
 O my people, is not the kingdom of Egypt mine, and these 
 rivers, which flow beneath me ? Do ye not see ? Am not 1 
 better than this Moses, who is a contemptible person, and can 
 scarce express himself intelligibly ? Have bracelets of gold, 
 therefore, been put upon him ; or do the angels attend him 
 in orderly procession ? And Pharaoh persuaded his people 
 to light behavior ; and they obeyed him : for they were a 
 wicked people. And when they had provoked us to wrath, 
 we took vengeance on them : and we drowned them all : 
 and we made them a precedent, and an example unto others. 
 And when the son of Mary was proposed for an example, 
 behold, thy people cried out through excess of joy thereat ; 
 and they said, Are our gods better, or he ? They have pro- 
 posed this instance unto thee no otherwise than for an occa- 
 sion of dispute : yea, they are contentious men. Jesus is 
 no other than a servant, whom we favored with the gift of 
 prophecy ; and we appointed him for an example unto the 
 children of Israel : (if we pleased, verily we could from our- 
 selves produce angels, to succeed you in the earth : ) and he 
 thatt be a sign of the approach of the last hour ; wherefore 
 doubt not thereof. 1 And follow me : this is the right way. 
 And let not Satan cause you to turn aside : for he is your 
 open enemy. And when Jesus came with evident miracles, 
 he said, Now am 1 come unto you with wisdom, and to ex- 
 plain unto you part of those things concerning which ye dis- 
 agree ; wherefore fear GOD, and obey me. Verily GOD is 
 y LORD, and your LORD ; wherefore worship him : this ti
 
 AL KORAN. 881 
 
 the right way. And the confederated sects among them feH 
 to variance: but woe unto those who have acted unjustly, 
 because of the punishment of a grievous day. Do the unbe- 
 lievers wait for any other than the hour of judgment ; that it 
 may come upon them suddenly, while they foresee it not ? 
 The intimate friends, on that day, shall be enemies unto one 
 another; except the pious. O my servants, there shall no 
 fear come on you this day, neither shall ye be grieved : who 
 have believed in our signs, and have been Moslems : enter 
 ye into paradise, ye and your wives, with great joy. Dishes 
 of gold shall be carried round unto them, and cups without 
 handles: and therein shall they enjoy whatever their souls 
 shall desire, and whatever their eyes shall delight in : and ye 
 shall remain therein forever. This is paradise, which ye 
 have inherited as a reward for that which ye have wrought. 
 Therein shall ye have fruits in abundance, of which ye shall 
 eat But the wicked shall remain forever in the torment of 
 hell : it shall not be made lighter unto them ; and they shall 
 despair therein. We deal not unjustly with them, but they 
 deal unjustly with their own souls. And they shall call aloud, 
 toying, Malec, intercede for us that thy LORD would end 
 us by annihilation. He shall answer, Verily ye shall remain 
 here forever. We brought you the truth heretofore, but the 
 greater part of you abhorred the truth. Have the injtdels 
 fixed on a method to circumvent our apostle f Verily we will 
 fix on a method to circumvent them. Do they imagine that 
 we hear not their secrets, and their private discourse ? Yea ; 
 and our messengers who attend them write down the same. 
 Say, If the Merciful had a son, verily I would be the first 
 of those who should worship him. Far be the LORD of 
 heaven and earth, the LORD of the throne, from that which 
 they affirm of him ! Wherefore let them wade in their van- 
 ity, and divert themselves until they arrive at their day 
 with which they hav*, been threatened. He who is GOD in 
 heaven, is GOD on earth also : and he it the wise, the know- 
 ing. And blessed be he unto whom appertained the king- 
 dom of heaven and earth, and of whatever is between them ; 
 with whom is the knowledge of the last hour; and before 
 krhom ye shall be assembled. They whom they invoke be- 
 sides him have not the privilege to intercede for others ; ex- 
 cept those who bear witness to the truth, and know the same. 
 If thou ask them who hath created them, they will surely
 
 382 AL KORAN. 
 
 answer, GOD. How therefore are they turned away tt tht 
 worship of others? God aho heareth the saying of the 
 prophet, 6 LORD, verily these are people who believe nDt : 
 and he answereth, Therefore turn aside from them ; and say, 
 Peace : hereafter shall they know their Jolly. 
 
 CHAPTER XLTV. 
 
 IMTITLKD, SMOKE ; REVEALED AT MKCOA. 
 
 IH THK HAMK OF THE MOST MEHCIFUL GOD. 
 
 H. M. BT the perspicuous book of the Koran ; verily we 
 have sent down the same on a blessed night (for we had en- 
 gaged so to do), on the night wherein is distinctly sent down 
 the decree of every determined thing, at a command from 
 us. 1 Verily we have ever used to send apostles with revela- 
 tions, at proper intervals, as a mercy from thy LORD ; for it 
 is he who heareth and knoweth : the LORD of heaven and 
 earth, and of whatever is between them ; if ye are men of 
 sure knowledge. There is no GOD but he : he giveth life, 
 and he causeth to die ; he is your LORD, and the LORD of 
 your forefathers. Yet do they amuse themselves with doubt. 
 But observe them, on the day whereon the heavei shall pro- 
 duce a visible smoke, which shall cover mankind : this wiU 
 be a tormenting plague. 2 They shall say, O LORD, take thi 
 plague from off us : verily we will become true believers, 
 How should an admonition be of avail to them in this con- 
 dition; when a manifest apostle came unto them, but they 
 retired from him, saying, This man is instructed by others, or 
 is a distracted person ? We will take the plague from off 
 you, a little : but ye will certainly return to your iniidelity 
 On the day whereon we shall fiercely assault them with great 
 power, verily we will take vengeance on them. We made 
 trial of the people of Pharaoh before them, and an honorable 
 messenger carne unto them, saying, Send unto me the ser- 
 vants of GOD ; verily I am a faithful messenger unto you 
 and lift not yourselves up against GOD ; for I come unto you
 
 AL KORAN. 583 
 
 with manifest power. And I fly for protection unto my 
 LORD, and your LORD, that ye stone me not. If ye do not 
 believe me, at least depart from me. And when they accused 
 him of imposture, he called upon his LORD, saying, These 
 are a wicked people. And God said unto him, March fortb 
 with my servants by night ; for ye will be pursued : and 
 leave the sea divided, that the Egyptians may enter the same ; 
 for they are a host doomed to be drowned. How many gar- 
 dens, and fountains, and fields of corn, and fair dwellings, 
 and advantages which they enjoyed, did they leave behind 
 them ! Thus we dispossessed them thereof ; and we gave 
 the same for an inheritance unto another people. Neither 
 heaven nor earth wept for them ; neither were they respited 
 any longer. And we delivered the children of Israel from a 
 shameful affliction ; from Pharaoh ; for he was haughty, and 
 a transgressor : and we chose them, knowingly, above aU 
 people ; and we showed them several signs, wherein was an 
 evident trial. Verily these Meccans say, Assuredly our final 
 end will be no other than our first natural death ; neither 
 shall we be raised again: bring now our forefathers back to 
 life, if ye speak truth. Are they better, or the people of 
 Tobba, and those who were before them ? we destroyed them, 
 because they wrought wickedness. We have not created the 
 heavens and the earth, and whatever is between them, by 
 way of sport : we have created them no otherwise than in 
 truth ; but the greater part of them do not understand. Ver- 
 ily the day of separation shall be the appointed term of them 
 all : a day, whereon the master and the servant shall be of no 
 advantage to one another, neither shall they be helped ; ex- 
 cepting those on whom GOD shall have mercy ; for he if the 
 mighty, the merciful. Verily, the fruit o/'the tree of al Zak- 
 kum shall bt the food of the impious ; as the dregs of oil 
 shall it boil in the bellies of the damned, like the boiling of 
 the hottest water. And it shall be said to the tormentors, 
 Take him, and drag him into the midst of hell : and pour on 
 bis head the torture of boiling water, saying, Taste this ; for 
 thou art that mighty and honorable person. Verily this is 
 the punishment of which ye doubted. But the pious thall be 
 lodged in a place of security, among gardens and fountains : 
 they shall be clothed in fine silk, and in satin ; and they shall 
 tit facing one another. Thus shall it be: and we will espouse 
 them to fair damsels, having large black eyes. In that plac
 
 884 AL KORAN. 
 
 shall they call for all kinds of fruits, in full security : they 
 shall not taste death therein, after the first death ; and God 
 shall deliver from the pains of hell : through the gracious 
 bounty of thy LORD. This will be great felicity. Moreover 
 we have rendered the Koran easy for thee, by revealing it in 
 thine own tongue ; to the end that they may be admonished : 
 wherefore do thou wait the event ; for they wait to tee SOTM 
 misfortune befall thee. 
 
 CHAPTER XLV. 
 
 IHTITLED, THE KNEELING; REVEALED AT MECCA. 
 IH THB FAME OF THE MOST MERCIFUL GOD. 
 
 H. M. THE revelation of this book is from the mighty, 
 the wise GOD. Verily both in heaven and earth are signs 
 of the divine power unto the true believers : and in the crea- 
 tion of yourselves, and of the beasts which are scattered over 
 the face of the earth, are signs unto people of sound judg- 
 ment ; and also in the vicissitude of night and day, and the 
 rain which GOD sendeth down from heaven, whereby he 
 quickeneth the earth after it hath been dead : in the change 
 of the winds also are signs unto people of understanding. 
 These are the signs of GOD ; we rehearse them unto thee 
 with truth. In what revelation therefore will they believe, 
 after they have rejected GOD and his signs ? Woe unto every 
 lying and impious person ; who heareth the signs of GOD, 
 which are read unto him, and afterwards proudly persisteth 
 in infidelity, as though he heard them not: (denounce unto 
 him a painful punishment :) and who, when he cometh to the 
 knowledge of any of our signs, receiveth the same with 
 scorn. For these is prepared a shameful punishment : be- 
 fore them lieth hell ; and whatever they shall have gained 
 shall not avail them at all, neither shall the idols which they 
 have taken for their patrons, besides GOD ; and they shall 
 suffer a grievous punishment. This is a true direction : and 
 for those who disbelieve the signs of their LORD, is prepared 
 the punishment of a painful torment. It t* GOD who hath
 
 AL KORAN. 883 
 
 subjected the sea unto you, that the ships may sail therein, 
 at his command ; and that ye may seek advantage unto your' 
 wives by commerce, of his bounty; and that ye may givt 
 thanks : and he obligeth whatever is in heaven and on earth 
 to serve you ; the whole being from him. Verily herein are 
 signs unto people who consider. Speak unto the true be- 
 lievers, that they forgive those who hope not for the days of 
 GOD, t^at he may reward people according to what they 
 shall ha\c wrought. Whoso doeth that which is right doth it 
 to the advantage of his own soul ; and whoso doeth evil doth 
 it against the same : hereafter shall ye return unto your 
 LORD. We gave unto the children of Israel the book of the 
 law, and wisdom, and prophecy ; and we fed them with good 
 things, and preferred them above all nations : and we gave 
 them plain ordinances concerning the business of religion ; 
 neither do they fall to variance, except after that knowledge 
 had come unto them, through envy among themselves : but 
 thy LORD will decide the controversy between them, on the 
 day of resurrection, concerning that wherein they disagree. 
 Afterwards we appointed thee, Mohammed, to promulgate 
 a law concerning the business of religion : wherefore follow 
 the same, and follow not % the desires of those who are igno- 
 rant. Verily they shall not avail thee against GOD at all ; 
 the unjust are the patrons of one another ; but GOD is the 
 patron of the pious. This Koran delivereth evident precepts 
 unto mankind ; and is a direction, and a mercy, unto people 
 who judge aright. Do the workers of iniquity imagine that 
 we will deal with them as with those who believe and do 
 good works ; so that their life and their death shall be equal ? 
 An ill judgment do they make. GOD hath created the 
 heavens and the earth in truth ; that he may recompense 
 every soul according to that which it shall have wrought 
 and they shall not be treated unjustly. What thinkest thou ? 
 He who taketh his own lust for his GOD, and whom GOD 
 causeth knowingly to err, and whose ears and whose heart 
 he hath sealed up, and over whose eyes he hath cast a veil ; 
 who shall direct him, after GOD shall have forsaken him J 
 Will ye therefore not be admonished ? They say, There is 
 no other life, except our present life : we die, and we live ; 
 and nothing but time destroyeth us. But they have no 
 knowledge in this matter ; they only follow a vain opinion. 
 And wl^en our evident signa are rehearsed unto them, their 
 H
 
 586 AL KORAN. 
 
 argument which they offer against the same is no other than 
 that they say, Bring to life our fathers who have been dead; 
 if ye speak truth. Say, GOD giveth you life ; and after- 
 wards causeth you to die : hereafter will he assemble you 
 together on the day of resurrection ; there is no doubt there- 
 of; but the greater part of men do not understand. Unto 
 GOD appertaineth the kingdom of heaven and earth ; and 
 the day whereon the hour shall be fixed, on that day shall 
 those who charge the Koran with vanity perish. And thou 
 shall see every nation kneeling : every nation shall be called 
 unto its book of account ; and it shall be said unto them, This 
 day shall ye be rewarded according to that which ye have 
 wrought. This our book will speak concerning you with 
 truth ; therein have we written down whatever ye have done. 
 As to those who shall have believed and done good works, 
 their LORD shall lead them into his mercy : this shall be 
 manifest felicity. But as to the infidels, it shall be said unto 
 them, Were not my signs rehearsed unto you ? but ye proud- 
 ly rejected them, and became a wicked people ! And when it 
 was said unto you, Verily the promise of GOD is true : and 
 as to the hour of judgment, there is no doubt thereof: ye an- 
 swered, We know not what the hour of judgment is: we hold 
 an uncertain opinion only ; and we are not well assured of 
 this matter. But on that day the evils of that which they 
 have wrought shall appear unto them ; and that which they 
 mocked at shall encompass them : and it shall be said unto 
 them, This day will we forget you, as ye did forget the meet- 
 ing of this your day : and your abode shall be hell fire ; and 
 ye shall have none to deliver you. This shall ye suffer, be- 
 cause ye turned the signs of GOD to ridicule ; and the life of 
 the world deceived you. On this day, therefore, they shall 
 not be taken forth from thence, neither shall they be asked 
 any more to render themselves well-pleasing unto God. 
 Wherefore praise be unto GOD, the LORD of the heavens, 
 and the LORD of the earth ; the LORD of all creatures : and 
 unto him be glory in heaven and earth ; for he u the mighty, 
 the wise God.
 
 Al KORAN. 587 
 
 CHAPTER XLVL 
 
 nrriTLED, AL AHKAF ; REVEALED AT MECCA. 
 
 IH THB HAMB Of THB MOST MEKCIIOL SOD. 
 
 H. M. THE revelation of this book u from the mighty, 
 the wise GOD. "We have not created the heavens, and th 
 earth, and whatever is between them, otherwise than in truth, 
 and for a determined period : but the unbelievers turn away 
 from the warning which is given them. Say, What think 
 ye? Show me what part of the earth the idols which ye 
 invoke, besides GOD, have created ? Or, had they any share 
 in the creation of the heavens? Bring me a book ofscn'jt- 
 ture revealed before this, or some footstep of ancient knowl- 
 edge, to countenance your idolatrous practices ; if ye are men 
 of veracity. Who is in a wider error than he who invoketh, 
 besides GOD, that which cannot return him an answer, to the 
 day of resurrection ; and idols which regard not their calling 
 on them: and which, when men shall be gathered together 
 to judgment, will become their enemies, and will ungratefully 
 deny their worship ? When our evident signs are rehearsed 
 unto them, the unbelievers say of the truth, when it cometh 
 unto them, This it a manifest piece of sorcery. Will they 
 say, Mohammed hath forged it ? Answer, If I have forged 
 it, verily ye shall not obtain for me any favor from GOD : 
 he well knoweth the injurious language which ye utter con- 
 cerning it : he is a sufficient witness between me and you ; 
 and he is gracious and merciful. Say, I am not singular 
 among the apostles ; neither do I know what will be done with 
 me or with you hereafter: 1 follow no other than what is re- 
 vealed unto me ; neither am I any more than a public warner. 
 Say, What is your opinion ? If this book be from GOD, and 
 ye believe not therein ; and a witness of the children of 
 Israel bear witness to its consonancy with the law, and be- 
 lieveth therein ; and ye proudly reject the same : are ye not 
 unjust doers ? Verily GOD directeth not unjust people. But 
 those who believe not say of the true believers, If the doc- 
 trine of the Koran had been good, they had not embraced 
 the same before us. And when they are not guided thereby, 
 they say, This u an antiquated lie. Whereas the book of
 
 388 AL KORAN. 
 
 Moses was revealed before the Koran, to fa a, guide and a 
 mercy : and this is a book confirming the same, delivered it, 
 the Arabic tongue ; to denounce threats unto those who act un- 
 justly, and to bear good tidings unto the righteous doers. AM 
 to those who say, Our LORD is GOD ; and who behave up- 
 rightly: on them shall no fear come, neither shall they be 
 grieved. These shall be the inhabitants of paradise, they 
 shall remain therein forever : in recompense for that which 
 they have wrought. We have commanded man to show 
 kindness to his parents : his mother beareth him in her 
 womb with pain, and bringeth him forth with pain : 
 and the space of his being carried in her womb, and of 
 his weaning, is thirty months ; until, when he attaineth 
 his age of strength, and attaineth the age of forty years, 
 he saith, LORD, excite me, by thy inspiration, that I 
 may be grateful for their favors, wherewith thou hast 
 favored me and my parents ; and that I may work right- 
 eousness, which may please thee : and be gracious unto me in 
 my issue ; for I am turned unto thee, and am a Moslem. 
 These are they from whom we accept the good work which 
 they have wrought, and whose evil works we pass by ; and 
 they shall be among the inhabitants of paradise : this is a true 
 promise, which they are promised in this world. He who 
 saith unto his parents, Fie on you ! Do ye promise me that 
 I shall be taken forth from the grave, and restored to life ; 
 when many generations have passed away before me, and 
 none of them have returned back ? And his parents implore 
 GOD'S assistance, and say to their son, Alas for thee ! Be- 
 lieve : for the promise of GOD is true. But he answereth, 
 This i* no other than silly fables of the ancients. These 
 are they whom the sentence passed on the nations which 
 have been before them, of genii and of men, justly fitteth 
 they shall surely perish. For every one is prepared a cer- 
 tain degree of happiness or misery, according to that which 
 they shall have wrought : that God may recompense them 
 for their works : and they shall not be treated unjustly. On 
 a certain day, the unbelievers shall be exposed before the 
 fire of hell; and it shall be said unto them, Ye received your 
 good things in your lifetime, while ye were in the world ; and 
 ye enjoyed yourselves therein : wherefore this day ye shall 
 be rewarded with the punishment of ignominy ; for that ye 
 Behaved insolently in the earth, without justice, and for that
 
 AL KORAN. 889 
 
 ye transgressed. Remember the brother of Ad, when he 
 preached unto his people in Al Ahkaf (and there were preach- 
 ers before him, and after him), saying, Worship none but 
 GOD : verily I fear for you the punishment of a great day. 
 They answered, Art thou come unto us that thou mayest turu 
 us aside from the worship of our gods ? Bring on us now th 
 punishment with which thou threatenest us, if thou art a 
 man of veracity. He said, Verily the knowledge of the time 
 when your punishment will be inflicted is with GOD ; and I 
 only declare unto you that which I am sent to preach ; but I 
 Bee ye are an ignorant people. And when they saw the 
 preparation made for their punishment, namely, a cloud trav- 
 ersing the sky, and tending towards their valleys, they said, 
 This it a traversing cloud, which bringeth us rain. Hud 
 answered, Nay ; it is what ye demanded to be hastened : a 
 wind, wherein is a severe vengeance : it will destroy every- 
 thing, at the command of its LORD. And in the morning 
 nothing was to be seen, besides their empty dwellings. Thus 
 do we reward wicked people. We had established them in 
 the like flourishing condition wherein we have established 
 you, men of Mecca ; and we had given them ears, and eyes, 
 and hearts : yet neither their ears, nor their eyes, nor their 
 hearts profited them at all, when they rejected the signs of 
 GOD ; but the vengeance which they mocked at fell upon 
 them. We heretofore destroyed the cities which were round 
 about you ; and we variously proposed our signs unto them, 
 that they might repent. Did those protect them, whom they 
 took for gods, besides GOD, and imagined to be honored with 
 his familiarity ? Nay ; they withdrew from them : yet this 
 was their false opinion which seduced them, and the blasphemy 
 which they had devised. Remember when we caused certain 
 of the genii to turn aside unto thee, that they might hear the 
 Koran : and when they were present at the reading of the 
 same, they said to one another, Give ear : and when it was 
 ended, they returned back unto their people, preaching what 
 they had heard. They said, Our people, verily we have 
 Leaid a book read unto us, which hath been revealed since 
 Moses, confirming the scripture which was delivered before 
 it; and directing unto the truth, and the right way. Our 
 people, obey GOD'S preacher : and believe in him ; that he 
 may forgive you your sins, and may deliver you from a pain 
 ful punishment. And whoever obeyeth not GOD'S preacher
 
 390 AL KORAN. 
 
 shall by no means frustrate Gotf s vengeance on earth : nei- 
 ther shall he have any protectors besides him. These will bt 
 in a manifest error. Do they not know that GOD, who hath 
 created the heavens and the earth, and was not fatigued with 
 the creation thereof, is able to raise the dead to life ? Yea 
 verily ; for he is almighty. On a certain day the unbelievers 
 shall be exposed unto hett lire; and it shall be said unto them, 
 Is not this really come to pass ? They shall answer, Yea, by 
 our LOED. God shall reply, Taste, therefore, the punishment 
 of hell, for that ye have been unbelievers. Do thou, 
 prophet, bear the insults of thy people with patience, as out 
 apostles, who were endued with constancy, bear the injuries 
 of their people : and require not their punishment to be has- 
 tened unto them. On the day whereon they shall see the 
 punishment wherewith they have been threatened, it shall 
 seem as though they had tarried in the world but an hour of 
 a day. This is a fair warning. Shall they perish except 
 the people who transgress ? 
 
 CHAPTER XLVIL 
 
 IHTITLED, MOHAMMED ; REVEALED AT MEDIHA. 
 IH THB NAMB OF THE MOST MBECIFUL GOD. 
 
 GOD will render of none effect the works of those who 
 believe not, and who turn away men from the way of GOD : 
 but as to those who believe, and work righteousness, and be- 
 lieve the revelation which hath been sent down unto Moham- 
 med (for it is the truth from their LORD), he will expiate 
 their evil deeds from them, and will dispose their heart aright 
 This will he do, because those who believe not follow vanity, 
 and because those who believe follow the truth from their 
 LORD. Thus GOD propoundeth unto men their examples. 
 When ye encounter the unbelievers, strike off their heads, 
 until ye have made a great slaughter among them ; and bind 
 them in bonds ; and either give them a free dismission after- 
 wards, or exact a ransom ; until the war shall have laid
 
 AL KORAN. 891 
 
 down its arms. This shall ye do. Verily if GOD pleased 
 he could take vengeance on them, without your assistance ; 
 but he commandeth you to fight his battles, that he may prove 
 the one of you by the other. And as to those who fight in 
 defence of GOD'S true religion, God will not suffer their 
 works to perish : he will guide them, and will dispose their 
 heart aright ; and he will lead them into paradise, of which 
 he hath told them. true believers, if ye assist GOD, by 
 fighting for his religion, he will assist you against your ene- 
 mies ; and will set your feet fast : but as for the infidels, let 
 them perish ; and their works shall God render vain. This 
 thall befall them, because they have rejected with abhorrence 
 that which GOD hath revealed : wherefore their works shall 
 become of no avail. Do they not travel through the earth, 
 and see what hath been the end of those who were before 
 them ? GOD utterly destroyed them : and the like catas- 
 trophe awaiteth the unbelievers. This shall come to pass, for 
 that GOD is the patron of the true believers, and for that 
 the infidels have no protector. Verily GOD will introduce 
 those who believe, and do good works, into gardens beneath 
 which rivers flow : but the unbelievers indulge themselves 
 in pleasures, and eat as beasts eat ; and their abode shall be 
 hell fire. How many cities were more mighty in strength 
 than thy city which hath expelled thee ; yet have we de- 
 stroyed them, and there was none to help them ? Shall he 
 therefore, who followeth the plain declaration of his LORD, 
 be as he whose evil works have been dressed up for him by 
 the devil ; and who follow their own lusts ? The description 
 of paradise, which is promised unto the pious : therein are 
 rivers of incorruptible water ; and rivers of milk, the taste 
 whereof changeth not ; and rivers of wine, pleasant unto 
 those who drink ; and rivers of clarified honey : and therein 
 shall they have plenty of all kinds of fruits ; and pardon from 
 their LORD. Shall the man for whom these things are pre- 
 pared be as he who must dwell forever in hell fire ; and will 
 have the boiling water given him to drink, which shall burst 
 their bowels ? Of the unbelievers there are some who give 
 ear unto thee, until, when they go out from thee, they say, 
 by way of derision unto those to whom knowledge hath been 
 given, What hath he said now ? These are they whose hearta 
 GOD hath sealed up, and who follow their own lusts : but at 
 ce those who are directed, God will grant them a more ample
 
 892 AL KORAN. 
 
 direction, and he will instruct them what to avoid. Do th* 
 infidels wait for any other than the last hour, that it may 
 come upon them suddenly ? Some signs thereof are already 
 come : and when it shall actually overtake them, how can 
 they then receive admonition ? Know therefore, that there 
 is no god but GOD : and ask pardon for thy sin, and for the 
 true believers, both men and women. GOD knoweth your 
 busy employment in the world, and the place of your abode 
 hereafter. The true believers say, Hath not a Sura been 
 revealed commanding war against the infidels f But when a 
 Sura without any ambiguity is revealed, and war is mentioned 
 therein, thou mayest see those in whose hearts is an infirmity 
 look towards thee with the look of one whom death over- 
 Bhadoweth. But obedience would be more eligible for them, 
 and to speak that which is convenient. And when the com- 
 mand is firmly established, if they give credit unto GOD, it 
 will be better for them. Were ye ready, therefore, if ye 
 had been put in authority, to commit outrages in the earth, 
 and to violate the ties of blood ? These are they whom GOD 
 hath cursed, and hath rendered deaf, and whose eyes he hath 
 blinded. Do they not therefore attentively meditate on the 
 Koran ? Are there locks upon their hearts ? Verily they 
 who turn their backs, after the true direction is made mani- 
 fest unto them, Satan shall prepare their wickedness for them, 
 and God shall bear with them for a time. This shall befall 
 them, because they say privately unto those who detest what 
 GOD hath revealed, We will obey you in part of the matter. 
 But GOD knoweth their secrets. How therefore will it be 
 with them, when the angels shall cause them to die, and shall 
 strike their faces, and their backs ? This shall they suffer, be- 
 cause they follow that which provpketh GOD to wrath, and are 
 averse to what is well pleasing unto him : and he will render 
 their works vain. Do they in whose hearts is an infirmity 
 imagine that GOD will not bring their malice to light ? If 
 we pleased, we could surely show them unto thee, and thou 
 shouldest know them by their marks ; but thou shalt cer- 
 tainly know them by their perverse pronunciation of their 
 words. GOD knoweth your actions : and we will try you, 
 until we know those among you who fight valiantly, and who 
 persevere with constancy : and we will try the reports of 
 your behavior. Verily those who believe not, and turn away 
 tnen from the way of GOD, and make opposition against the
 
 AL KORAN. 393 
 
 apostle, after the divine direction hath been manifested unt 
 them, shall not hurt GOD at all ; but he shall make their 
 works to perish. O true believers, obey GOD ; and obey 
 the apostle : ind render not your works of no effect. Verily 
 those who believe not, and who turn away men from the way 
 of GOD, and then die, being unbelievers, GOD will by no 
 means forgive. Faint not therefore, neither invite your ene~ 
 miet to peace, while ye are the superior : for GOD it with 
 you, and will not defraud you of the merit of your works. 
 Verily this present life is only a play and a vain amusement ; 
 but if ye believe, and fear God, he will give you your re- 
 wards. He doth not require of you your whole substance : 
 if he should require the whole of you, and earnestly press 
 you, ye would become niggardly, and it would raise your 
 hatred against his apostle. Behold, ye are those who are 
 invited to expend part of your substance for the support of 
 GOD'S true religion ; and there are some of you who are nig- 
 gardly. But whoever shall be niggardly shall be niggardly 
 towards his own soul : for GOD wanteth nothing, but ye ar 
 needy : and if ye turn back, he will substitute another people 
 "m your stead, who shall not be like unto you. 
 
 CHAPTER XLVIIL 
 
 , THE TICTOBT ; REVEALED AT MEDINA, 
 1H THM VAMB OF THK MOST MKRCIFDL SOD. 
 
 VEBILT we have granted thee a manifest victory : that 
 may forgive thee thy preceding and thy subsequent 
 sin, and may complete his favor on thee, and direct thee in 
 the right way ; and that GOD may assist thee with a glorious 
 assistance. It is he who sendeth down secure tranquillity into 
 the hearts of the true believers, that they may increase in 
 faith, beyond their former faith ; (the hosts of heaven and 
 tarth are GOD'S ; and GOD is knowing and wise) : that he 
 may lead the true believers of both sexes into gardens be- 
 neath which rivers flow, to dwell therein forever ; and may
 
 394 AL KORAN. 
 
 expiate their evil deeds from them : (thio will b great felicity 
 with GOD) : and that he may punish the hypocritical men, 
 and the hypocritical women, and the idolaters, and the idol- 
 atresses, who conceive an ill opinion of GOD. They shall 
 experience a turn of evil fortune ; and GOD shall be angry 
 with them, and shall curse them, and hath prepared hell for 
 them ; an ill journey shall it be thither ! Unto GOD belong 
 the hosts of heaven and earth } and GOD is mighty and <vise 
 Verily we have sent thee to be a witness, and a bearer of 
 good tidings, and a denouncer of threats ; that ye may be- 
 lieve in GOD, and his apostle ; and may assist him, and revere 
 him, and praise him morning and evening. Verily they who 
 swear fealty unto thee, swear fealty unto GOD : the hand of 
 GOD is over their hands. Whoever shall violate his oath, 
 will violate the tame to the hurt only of his own soul : but 
 whoever shall perform that which he hath covenanted with 
 GOD, he will surely give him a great reward. The Arabs 
 of the desert who were left behind will say unto thee, Our 
 substance and our families employed us, so that we went not 
 forth with thee to war ; wherefore, ask pardon for us. They 
 speak that with their tongues, which is not in their hearts. 
 Answer, "Who shall be able to obtain for you anything from 
 GOD to the contrary, if he is pleased to afflict you, or is 
 pleased to be gracious unto you ? Yea, verily, GOD is well 
 acquainted with that which ye do. Truly ye imagined that 
 the apostle and the true believers would never return to their 
 families : and this was prepared hi your hearts : but ye 
 imagined an evil imagination ; and ye are a corrupt people. 
 Whoso believeth not in GOD and his apostle, verily we have 
 prepared burning fire for the unbelievers. Unto GOD belong- 
 eth the kingdom of heaven and earth : he forgiveth whom he 
 pleaseth : and he punisheth whom he pleaseth : and GOD ia 
 inclined to forgive, and merciful. Those who were left behind 
 will say, when ye go forth to take the spoil, Suffer us to fol- 
 low you. They seek to change the word of GOD. Say, Ye 
 shall by no means follow us : thus hath GOD said heretofore. 
 They will reply, Nay : ye envy us a share of the booty. But 
 they are men of small understanding. Say unto the Arabs 
 f the desert who were left behind, Ye shall be called forth 
 gainst a mighty and a warlike nation ; ye shall fight against 
 them, or they shall profess Islam. If ye obey, GOD will give 
 you a glorious reward : but if ye turn back, as ye turned
 
 AL KORAN. 395 
 
 back heretofore, he will chastise you with a grievous chastise- 
 ment It shall be no crime in the blind, neither shall it be a 
 crime in the lame, neither shall it be a crime in the sick, if 
 they go not forth to war: and whoso shall obey GOD and hit 
 apostle, he shall lead them into gardens beneath which rivers 
 flow ; but whoso shall turn back, he will chastise him with a 
 grievous chastisement. Now GOD was well pleased with the 
 true believers, when they sware fidelity to thee under the 
 tree ; and he knew that which was in their hearts ; where- 
 fore he sent down on them tranquillity of mind, and rewarded 
 them with a speedy victory, and many spoils which they took : 
 for GOD is mighty and wise. GOD promised you many spoils 
 which ye should take ; but he gave you these by way of ear- 
 nest ; and he restrained the hands of men from you : that the 
 same may be a sign unto the true believers ; and that he may 
 guide you into the right way. And he also promiseth you 
 other spoils, which ye have not yet been able to take : but 
 now hath GOD encompassed them for you ; and GOD is al- 
 mighty. If the unbelieving Meccans had fought against you, 
 verily they had turned their backs ; and they would not have 
 found a patron or protector : according to the ordinance of 
 GOD, which hath been put in execution heretofore against op- 
 posers of the prophets ; for thou shall not find any change in 
 the ordinance of GOD. It was he who restrained their hands 
 from you, and your hands from them, in the valley of Mecca ; 
 after that he had given you the victory over them : and GOD 
 saw that which ye did. These are they who believed not, 
 and hindered you from visiting the holy temple, and alto 
 hindered the offering being detained, that it should not arrive 
 at the place where it ought to be sacrificed. Had it not been 
 that ye might have trampled on divers true believers, both 
 men and women, whom ye know not, being promiscuously at- 
 tembled with the injidels, and that a crime might therefore 
 have lighted on you on their account, without your knowledge, 
 he had not restrained your hands from them : but this wot 
 done, that GOD might lead whom he pleased into his mercy. 
 If they had been distinguished from one another, we had 
 surely chastised such of them as believed not, with a severe 
 chastisement. When the unbelievers had put in their hearts 
 an affected preciseness, the preciseness of ignorance, and GOD 
 sent down his tranquillity on his apostle and on the true be- 
 lievers ; and firmly fixed in them the word of piety, and thej
 
 396 AL KORAN. 
 
 were the most worthy of the same, and the most deserving 
 thereof: for GOD knoweth all things. Now hath GOD in 
 truth verified unto his apostle the vision, wherein he said, 
 Ye shall surely enter the holy temple of Mecca, if GOD 
 please, in full security ; having your heads shaved, and your 
 hair cut : ye shall not fear : for God knoweth that which ye 
 know not ; and he hath appointed you, besides this, a speedy 
 victory. It is he who hath sent his apostle with the direction, 
 and the religion of truth ; that he may exalt the same above 
 every religion : and GOD is a sufficient witness hereof. Mo- 
 hammed is the apostle of GOD : and those who are with him 
 are fierce against the unbelievers, but compassionate towards 
 one another. Thou mayest see them bowing down, prostrate, 
 seeking a recompense from GOD, and his good-will. Their 
 signs are in their faces, being marks of frequent prostration. 
 This is their description in the pentateuch, and their descrip- 
 tion in the gospel : they are as seed which putteth forth its 
 stalk and strengtheneth it, and swelleth in the ear, and riseth 
 upon its stem ; giving delight unto the sower. Such are the 
 Moslems described to be : that the infidels may swell with in- 
 dignation at them. GOD hath promised unto such of them 
 as believe, and do good works, pardon and a great reward. 
 
 CHAPTER XLIX. 
 
 WTITLED, THE INNER APARTMENTS ; REVEALED AT MEDINA. 
 IN THE NAME OF THE MOST MERCIFUL GOD. 
 
 TEUE believers, anticipate not any matter in the sight of 
 GOD and his apostle : and fear GOD ; for GOD both heareth 
 and knoweth. true believers, raise not your voices above 
 the voice of the prophet ; neither speak loud unto him in dis- 
 course, as ye speak loud unto one another, lest your works 
 become vain, and ye perceive it not. Verily they who lower 
 their voices in the presence of the apostle of GOD are those 
 whose hearts GOD hath disposed unto piety : they shall obtain 
 pardon, and a great reward. As to those who call unto thett
 
 AL KORAN. 397 
 
 from without the inner apartments ; the greater part of them 
 Jo not understand the respect due to thee. If they wait with 
 patience, until thou come forth unto them, it will certainly be 
 better for them : but GOD is inclined to forgive, and merci- 
 ful/ O true believers, if a wicked man come unto you with 
 a tale, inquire strictly into the truth thereof; lest ye hurt peo- 
 ple through ignorance, and afterwards repent of what ye have 
 done ; and know that the apostle of GOD is among you : if 
 he should obey you in many things, ye would certainly be 
 guilty of a crime, in hading him into a mistake. But GOD 
 hath made the faith amiable unto you, and hath prepared the 
 same in your hearts ; and hath rendered infidelity, and ini- 
 quity, and disobedience hateful unto you. These are they 
 who walk in the right way ; through mercy from GOD, and 
 grace : and GOD is knowing, and wise. If two parties of 
 the believers contend with one another, do ye endeavor to 
 compose the matter between them : and if the one of them 
 offer an insult unto the other, fight against that party which 
 offered the insult, until they return unto the judgment of GOD ; 
 and if they do return, make peace between them with equity : 
 and act with justice ; for GOD loveth those who act justly. 
 Verily the true believers are brethren ; wherefore reconcile 
 your brethren ; and fear GOD, that ye may obtain mercy. 
 true believers, let not men laugh other men to scorn ; who 
 peradventure may be better than themselves : neither let wom- 
 en laugh other women to scorn ; who may possibly be better 
 than themselves. Neither defame one another ; nor call one 
 another by opprobrious appellations. An ill name it is to be 
 charged with wickedness, after having embraced the faith : and 
 whoso repenteth not, they will be the unjuui doers. true 
 believers, carefully avoid entertaining a suspicion of another : 
 for some suspicions are a crime. Inquire not too curiously 
 into other men's failings : neither let the one of you speak 
 ill of another in his absence. Would any of you desire to 
 cat the flesh of his dead brother ? Surely ye would abhor it. 
 Arid fear GOD ; for GOD is easy to be reconciled, and mer- 
 ciful. O men, verily we have created you of a male and a 
 female ; and we have distributed you into nations and tribes, 
 that ye might know one another. Verily the most honorable 
 of you, in the sight of GOD, is the most pioua of you : and 
 GOD is wise and knowing. The Arabs of the desert say, 
 We believe. Answer, Ye do by no means believe ; but say
 
 S98 AL KORAN. 
 
 We have embraced Islam : for the faith hath not yet entered 
 into your hearts. If ye obey GOD and his apostle, he will 
 not defraud you of any part of the merit of your works : for 
 GOD is inclined to forgive, and merciful. Verily the true 
 believers are those only who believe in GOD and his apostle, 
 and afterwards doubt not ; and who employ their substance 
 and their persons in the defence of GOD'S true religion : these 
 are they who speak sincerely. Say, Will ye inform GOD 
 concerning your religion? But GOD knoweth whatever is 
 in heaven and in earth : for GOD is omniscient. They up- 
 braid thee that they have embraced Islam. Answer, Upbraid 
 me not with your having embraced Islam : rather GOD up- 
 braideth you, that he hath directed you to the faith ; if ye 
 speak sincerely. Verily GOD knoweth the secrets of heaven 
 and earth : and GOD beholdeth that which ye do. 
 
 CHAPTER L. 
 
 INTITLKD, K; REVEALED AT MECCA. 
 IH THB SAME OF THE MOST MERCIFUL GOD. 
 
 K. BY the glorious Koran : verily they wonder that a 
 preacher from among themselves is come unto them ; and the 
 unbelievers say, This is a wonderful thing : after we shall be 
 dead, and become dust, shall we return to life ? This is a re- 
 turn remote from thought. Now we know what the earth 
 consumeth of them ; and with us is a book which keepeth an 
 account thereof. But they charge falsehood on the truth, 
 after it hath come unto them : wherefore they are plunged in 
 a confused business. Do they not look up to the heaven above 
 them, and consider how we have raised it and adorned it ; and 
 that there are no flaws therein ? We have also spread forth 
 the earth, and thrown thereon mountains firmly rooted : and 
 we caused every beautiful kind of vegetables to spring up 
 therein ; for a subject of meditation, and an admonition unto 
 every man who turneth unto us. And we send down rain as 
 blessing from heaven, whereby we cause gardens to spring
 
 AL KORAN. 399 
 
 tbrfti, \i*d the grain of harvest, and tall palm-trees ha\ing 
 branches laden with dates hanging one above another, as a 
 provision for mankind ; and we thereby quicken a dead coun- 
 try : so shall be the coming forth of the dead from their graves. 
 The people of Noah, and those who dwelt at Al Rasa, and 
 Thamud, and Ad, and Pharaoh, accused the prophets of im- 
 posture before the Meccans ; and also the brethren of Lot, and 
 the inhabitants of the wood near Midian, and the people of 
 Tobba : all these accused the apostles of imposture ; where- 
 fore the judgments which I threatened were justly inflicted on 
 them. Is our power exhausted by the first creation ? Yea ; 
 they are in a perplexity, because of a new creation which i 
 foretold them, namely the raising of the dead. We created 
 man, and we know what his soul whispereth within him ; and 
 we are nearer unto him than his jugular vein. When the 
 two angels deputed to take account of a man's behavior, take 
 an account thereof; one sitting on the right hand, and the 
 other on the left : he uttereth not a word, but there is with 
 him a watcher, ready to note it. And the agony of death 
 shall come in truth : this, man, is what thou soughtest to 
 avoid. And the trumpet shall sound : this witt be the day 
 which hath been threatened. And every soul shall come ; 
 and therewith shall be a driver and a witness. And the for- 
 mer shall say unto the unbeliever, Thou wast negligent hereto- 
 fore of this day : but we have removed thy veil from off thee ; 
 and thy sight is become piercing this day. And his compan- 
 ions shall say, This is what is ready with me to be attested. 
 And God shall say, Cast into hell every unbeliever, and perverse 
 person, and every one who forbade good, and every transgress- 
 or, and doubter of the faith, who set up another god with the 
 true GOD ; and cast him into a grievous torment. His com- 
 panion shall say, O LORD, I did not seduce him ; but he was 
 in a wide error. God shall say, Wrangle not in my presence : 
 since I threatened you beforehand with the torments which ye 
 rune see prepared for you. The sentence is not changed with 
 me : neither do I treat my servants unjustly. On that day 
 we will say unto hell, Art thou full ? and it shall answer, /* 
 there yet any addition ? And paradise shall be brought near 
 unto the pious ; and it shall be said unto them, This is what 
 ye have been promised ; unto every one who turned himself unto 
 God, and kept his commandments ; who feared the Merciful 
 in eecret, and came unto him with a converted heart : enter
 
 400 AL KORAN. 
 
 the same in peace : this is the day of eternity. Therein shall 
 they have whatever they shall desire ; and there witt be a su- 
 perabundant addition of bliss with us. How many genera- 
 tions have we destroyed before the Meccans, which were more 
 mighty than they in strength ? Pass, therefore, through the 
 regions of the earth, and see whether there be any refuge from 
 our vengeance. Verily herein is an admonition unto him 
 who hath a heart to understand, or giveth ear, and is present 
 with an attentive mind. We created the heavens and the 
 earth, and whatever is between them, in six days, and no 
 weariness affected us. Wherefore patiently suffer what they 
 8ay ; and celebrate the praise of thy LORD before sunrise, 
 and before sunset, and praise him in some part of the night : 
 and perform the additional parts of worship. And hearken 
 unto the day whereon the crier shall call men to judgment 
 from a near place : the day whereon they shall hear the voice 
 of the trumpet in truth : this wiU be the day of men's coming 
 forth from their graves : we give life, and we cause to die j 
 and unto us shall be the return of all creatures : the day 
 whereon the earth shall suddenly cleave in sunder over them. 1 
 This witt be an assembly easy for us to assemble. We well 
 know what the unbelievers say ; and thou art not sent to com- 
 oel them forcibly to the faith. Wherefore warn, by the Koran, 
 urn who feareth my threatening. 
 
 CHAPTER LL 
 
 nrriTLED, THE DISPERSING; REVEALED AT MECCA. 
 
 IN THE NAME OF TUB HOST MKSC1FUL GOD. 
 
 BY the winds dispersing and scattering the dust ; and by 
 he clouds bearing a load of rain ; by the ships running 
 swiftly in the sea; and by the angels who distribute things 
 necessary for the support of all creatures ; verily that where- 
 with ye are threatened is certainly true; and the last judg- 
 ment will surely come. By the heaven furnished with paths ; 
 fe widely differ in what ye say. He will be turned aside
 
 AL KORAN. 401 
 
 from the faith, who shall be turned aside by the divine decree. 
 Cursed be the liars ; who wade in deep waters of ignorance, 
 neglecting their salvation. They ask, When will the day of 
 judgment come? On that day shall they be burned in /tell 
 fire ; and it shall be said unto them, Taste your punishment ; 
 this is what ye demanded to be hastened. But the pious 
 thatt dwell among gardens and fountains, receiving that which 
 their LORD shall give them ; because they were righteous 
 doers before this day. They slept but a small part of the 
 night ; and early in the morning they asked pardon of God : 
 and a due portion of their wealth was given unto him who 
 a.-ked, and unto him who was forbidden by shame to ask. 
 There are signs of the divine power and goodness in the earth, 
 unto men of sound understanding ; and also in your own 
 selves : will ye not therefore consider ? Your sustenance it 
 in the heaven ; and also that which ye are promised. Where- 
 fore by the LORD of heaven and earth / swear that this is 
 certainly the truth ; according to what ye yourselves speak. 
 Hath not the story of Abraham's honored guests come to thy 
 knowledge ? When they went in unto him, and said, Peace : he 
 answered Peace ; saying within himself, These are unknown 
 people. And he went privately unto his family, and brought a 
 fatted calf. And he set it before them, and when he saw they 
 touched it not, he said, Do ye not eat ? And he began to enter- 
 tain a fear of them. They said, Fear not : and they declared 
 unto him the promise of a wise youth. And his wife drew near 
 with exclamation, and she smote her face, and said, / am an 
 old woman, and barren. The angels answered, Thus saith 
 thy LORD : verily he is the wise, the knowing. And Abra- 
 ham said unto them, What is your errand, therefore, O mes- 
 sengers of God f They answered, Verily we are sent unto a 
 wicked people : that we may send down upon them stones of 
 baked clay, marked from thy LORD, for the destruction of 
 transgressors. And we brought forth the true believers who 
 were in the city: but we found not therein more than one 
 family of Moslems. And we overthrew the same, and left a 
 sign therein unto those who dread the severe chastisement of 
 God. In Moses also was a sign : when we sent him unto 
 Pharaoh with manifest power. But he turned back, with his 
 orinces, saying, This man is a sorcerer, or a madman. Where- 
 fore we took him and his forces, and cast them into the sea : 
 and he was one worthy of reprehension. And in the tribe of 
 96
 
 402 AL KORAN. 
 
 Ad also was a sign : when we sent against them a destroying 
 wind ; it touched not aught whereon it came, but it rendered 
 the same as a thing rotten, and reduced to dust. In Thamud 
 likewise was a sign: when it was said unto them, Enjoy 
 yourselves for a time. But they insolently transgressed the 
 command of their LORD : wherefore a terrible noise from 
 heaven assailed them, while they looked on ; and they were 
 not able to stand on their feet, neither did they save them- 
 selves from destruction. And the people of Noah did we 
 destroy before these : for they were a people who enormously 
 transgressed. We have built the heaven with might ; and 
 we have given it a large extent : and we have stretched forth 
 the earth beneath ; and how evenly have we spread the same .' 
 And of everything have we created two kinds, that perad- 
 venture ye may consider. Fly, therefore, unto GOD ; verily 
 I am a public warner unto you, from him. And set not up 
 another god with the true GOD : verily I am a public warner 
 unto you, from him. In like manner there came no apostle 
 unto their predecessors, but they said, This man is a magician, 
 or a madman. Have they bequeathed this behavior succes- 
 sively the one to the other ? Yea ; they are a people who 
 enormously transgress. Wherefore withdraw from them ; 
 and thou shall not be blameworthy in so doing. Yet continue 
 to admonish : for admonition profiteth the true believers. I 
 have not created genii and men for any other end than that 
 they should serve me. I require not any sustenance from 
 them ; neither will I that they feed me. Verily GOD is 
 he who provideth for all creatures; possessed of mighty 
 power. Unto those who shall injure our apostle shall be given 
 a portion like unto the portion of those who behaved like 
 them in times past ; and they shall not wish the same to b 
 hastened. Woe, therefore, to the unbelievers, because of their 
 day with which they are threatened !
 
 AL KOBAN. 403 
 
 CHAPTER LIL 
 
 IMTITLKD, THE MOUNTAIN; BETEALED AT XXOOA. 
 
 IV THI NAME OF THH MOST MBKCIIUL GOD. 
 
 BT the mountain of Sinai ; and by the book written in 
 au expanded scroll ; and by the visited house ; and by the 
 elevated roof of heaven ; and by the swelling ocean : verily 
 the punishment of thy LORD will surely descend ; there shall 
 be none to withhold it. On that day the heaven shall be 
 shaken, and shall reel; and the mountains shall walk and 
 pass away. And on that day woe be unto those who ac- 
 cused Go<f s apostles of imposture ; who amused themselves 
 in wading in vain disputes! On that day shall they be 
 driven and thrust into the fire of hell ; and it shall be said 
 unto them, This is the fire which ye denied as a fiction. J 
 this a magic illusion ? Or do ye not see ? Enter the same 
 to be scorched : whether ye bear your torments patiently, or 
 impatiently, it will be equal unto you : ye shall surely receive 
 the reward of that which ye have wrought. But the pious 
 shall dwell amidst gardens and pleasures; delighting them- 
 selves in what their LORD shall have given them : and their 
 LORD shall deliver them from the pains of hell. And it shall 
 be said unto them, Eat and drink with easy digestion ; because 
 of that which ye have wrought : leaning on couches disposed 
 in order : and we will espouse them unto virgins having large 
 black eyes. And unto those who believe, and whose offspring 
 follow them in the faith, we will join their offspring in para- 
 dise : and we will not diminish unto them aught of the merit 
 of their works. (Every man t* given in pledge for that 
 which he shall have wrought.) And we will give them fruits 
 in abundance, and flesh of the kinds which they shall desire. 
 They shall present unto one another therein a cup of toine, 
 wherein there shall be no vain discourse, nor any incitement 
 unto wickedness. And youths appointed to attend them shall 
 go round them : beautiful as pearls hidden in their shell. And 
 they shall approach unto one another, and shall ask mutual 
 questions. And they shall say, Verily we were heretofore 
 midst our family, in great dread vrith regard to our state
 
 404 AL KORAN. 
 
 after death : but Gob hath been gracious unto us, and hath 
 delivered us from the pain of burning fire: for we called 
 on him heretofore ; and he is the beneficent, the merciful. 
 Wherefore do thou, prophet, admonish thy people. Thou 
 art not, by the grace of thy LORD, a soothsayer, or a mad- 
 man. Do they say, He is a poet ; we wait, concerning him, 
 scene adverse turn of fortune ? Say, Wait ye my ruin : 
 verily I wait, with you, the time of your destruction. Do 
 their mature understandings bid them say this ; or are they 
 people who perversely transgress ? Do they say, He hath 
 forged the Koran ? Verily they believe not. Let them pro- 
 duce a discourse like unto it, if they speak truth. Were they 
 created by nothing ; or were they creators of themselves ? 
 Did they create the heavens and the earth? Verily they 
 are not firmly persuaded that God hath created them. Are 
 the stores of thy LORD in their hands ? Are they the su- 
 preme dispensers of all things ? Have they a ladder where- 
 by they may ascend to heaven, and hear the discourses of the 
 angels ? Let one, therefore, who hath heard them, produce 
 an evident proof thereof. Hath God daughters, and have ye 
 sons ? Dost thou ask them a reward for thy preaching ? but 
 they are laden with debts. Are the secrets of futurity with 
 them ; and do they transcribe the same from the table of 
 God's degrees ? Do they seek to lay a plot against thee ? 
 But the unbelievers are they who shall be circumvented. 
 Have they any god, besides GOD? Far be GOD exalted 
 above the idols which they associate with him ! If they 
 should see a fragment of the heaven falling down upon 
 them, they would say, It is only a thick cloud. Where- 
 fore leave them, until they arrive at their day wherein they 
 shall swoon for fear : a day, in which their subtle contrivances 
 shall not avail them at all, neither shall they be protected. 
 And those who act unjustly shall surely suffer another punish- 
 ment besides this : but the greater part of them do not un- 
 derstand. And wait thou patiently the judgment of thy LORD 
 concerning them ; for thou art in our eye : and celebrate the 
 praise of thy LORD, when thou risest up ; and praise him in 
 the night-season, and when the stars begin to disappear.
 
 AL KORAN. 403 
 
 CHAPTER LIIL 
 
 JTTITLED, THE STAB; REVEALED AT MECCA. 
 IN THE KAME OF THE MOST MERCIFUL GOD. 
 
 BY the star, when it setteth ; your companion 
 erreth not ; nor is he led astray : neither doth he speak of hit 
 own will. It is no other than a revelation, which hath been 
 revealed unto him. One mighty in power, endued with un- 
 derstanding, taught it him : and he appeared in the highest 
 part of the horizon. Afterwards he approached the prophet, 
 and near unto him ; until he was at the distance of two bows' 
 length from him, or yet nearer ; and he revealed unto his 
 servant that which he revealed. The heart of Mohammed 
 did not falsely represent that which he saw. Will ye there- 
 fore dispute with him concerning that which he saw ? He 
 also saw him another time, by the lote-tree beyond which 
 there is no passing: near it is the garden of eternal abode. 
 When the lote-tree covered that which it covered, his eye- 
 sight turned not aside, neither did it wander : and he really 
 beheld some of the greatest signs of his LORD. What think 
 ye of Allat, and Al Uzza, and Manah, that other third god- 
 dess ? Have ye male children, and God female ? This, there- 
 fore, is an unjust partition. They are no other than empty 
 names, which ye and your fathers have named goddesses. 
 GOD hath not revealed concerning them anything to au- 
 thorize their worship. They follow no other than a vain 
 opinion, and what their souls desire : yet hath the true direc- 
 tion come unto them from their LORD. Shall man have 
 whatever he wisheth for ? The life to come and the pra ent 
 h'fe are GOD'S : and how many angels soever there be in the 
 heavens, their intercession shall be of no avail, until after 
 GOD shall have granted permission unto whom he shall 
 please and shall accept. Verily they who believe not in 
 the life to come give unto the angels a female appellation. 
 But they have no knowledge herein : they follow no other 
 than a bare opinion ; and a bare opinion attaineth not any- 
 thing of truth. Wherefore withdraw from him who turneth 
 way from our admonition, and seeketh only the present h'fe.
 
 406 AL KORAN. 
 
 This is their highest pitch of knowledge. Verily thy LORD 
 well knoweth him who erreth from his way; and he well 
 knoweth him who is rightly directed. Unto GOD belongeth 
 whatever is in heaven and earth : that he may reward those 
 who do evil, according to that which they shall have wrought ; 
 and may reward those who do well, with the most excellent 
 reward. As to those who avoid great crimes, and heinous 
 sins, and are guilty only of lighter faults ; verily thy LORD 
 will be extensive in mercy towards them. He well knew you 
 when he produced you out of the earth, and when ye wer 
 embryos in your mothers' wombs : wherefore justify not your- 
 selves : he best knoweth the man who feareth him. What 
 thinkest thou of him who turneth aside from following th* 
 truth, and giveth little, and covetously stoppeth his hand ? -fir 
 the knowledge of futurity with him, so that he seeth the 
 same? Hath he not been informed of that which is con- 
 tained in the books of Moses, and of Abraham who faithfully 
 performed his engagements f To wit : that a burdened soul 
 shall not bear the burden of another ; and that nothing shatt 
 be imputed to a man for righteousness, except his own labor ; 
 and that his labor shall surely be made manifest hereafter, 
 and that he shall be rewarded for the same with a most 
 abundant reward ; and that unto thy LORD will be the end 
 of all things ; and that he causeth to laugh, and causeth to 
 weep; and that he putteth to death, and giveth life: and 
 that he createth the two sexes, the male and the female, of 
 seed when it is emitted ; and that unto him appertained an- 
 other production, namely, the raising of the dead again to life 
 hereafler ; and that he enricheth, and causeth to acquire pos- 
 sessions ; and that he is the LORD of the dog-star ; and that 
 he destroyed the ancient tribe of Ad, and Thamud, and left 
 not any of them alive ; and also the people of Noah, before 
 them ; for they were most unjust and wicked : and he over- 
 threw the cities which were turned upside down ; and that 
 which covered them, covered them. Which, therefore, of 
 thy LORD'S benefits, man, wilt thou call in question ? This 
 our apostle is a preacher like the preachers who preceded 
 him. The approaching day of judgment draweth near : there 
 is none who can reveal the exact time of the same, besides 
 GOD. Do ye, therefore, wonder at this new revelation, and 
 do ye laugh, arid not weep, spending your time in idle diver- 
 sions ? But rather worship GOD, and serve him.
 
 1L KORAN. 407 
 
 CHAPTER LIV. 
 
 DCTITLED, THE MOON ; REVEALED AT MECCA, 
 nr THE irtiu or THE MOST MERCIFUL GOD. 
 
 THE hour of judgment approacheth ; and the moon hath 
 been split in sunder : but if the unbelievers see a sign, they 
 turn aside, saying, This is a powerful charm. And they 
 accuse thee, Mohammed, of imposture, and follow their 
 own lusts but everything will be immutably fixed. And 
 now hath a message come unto them, wherein is a determent 
 from obstinate infidelity; the same being consummate wis- 
 dom : but warners profit them not ; wherefore do thou with- 
 draw from them. The day whereon the summoner shall 
 summon mankind to an ungrateful business, they shall come 
 forth from their graves with downcast looks : numerous as 
 locusts scattered far abroad ; hastening with terror unto the 
 summoner. The unbelievers shall say, This is a day of dis- 
 tress. The people of Noah accused that prophet of impos- 
 ture, before thy people rejected thee: they accused our servant 
 of imposture, saying, He is a madman ; and he was rejected 
 with reproach. He called, therefore, upon his LORD, saying, 
 Verily I am overpowered ; wherefore avenge me. So we 
 opened the gates of heaven, with water pouring down, and 
 we caused the earth to break forth into springs ; so that the 
 water of heaven and earth met, according to the decree which 
 had been established. And we bare him on a vessel com- 
 posed of planks and nails ; which moved forward under our 
 eyes : as a recompense unto him who had been ungratefully 
 rejected. And we left the said vessel for a sign : but is any 
 one warned thereby? And how severe was my vengeance, 
 and my threatening! Now have we made the Koran eat>_y 
 for admonition : but is any one admonished thereby ? A 1 
 charged their prophet with imposture : but how severe was 
 my vengeance, and my threatening ! Verily we sent against 
 them a roaring wind, on a day of continued ill luck ; it car- 
 ried men away, as though they had been roots of palm-trees 
 forcibly torn up. And how severe was my vengeance and 
 my threatening ! Now have we made the Koran easy for
 
 408 AL KORAN. 
 
 admonition : but t* any one admonished thereby ? Thamud 
 charged the admonitions of their prophet with falsehood, and 
 said, Shall we follow a single man among us? verily we 
 should then be guilty of error, and preposterous madness : in 
 the office of admonition committed unto him preferably to tht 
 rest of us ? Nay ; he is a liar, and an insolent fellow. But 
 God said to Saleh, To-morrow shall they know Tvho is the 
 liar, and the insolent person : for we will surely send the 
 she-camel for a trial of them : and do thou observe them, and 
 bear their insults with patience : and prophesy unto them 
 that the water shall be divided between them, and each por- 
 tion shall be sat down to alternately. And they called their 
 companion : and he took a sword, and slew her. But how 
 severe was my vengeance, and my threatening ! For we sent 
 against them one ciy of the angel Gabriel; and they became 
 like the dry sticks used by him who buildeth a fold for cattl< . 
 And now have we made the Koran easy for admonition : but 
 is any one admonished thereby ? The people of Lot charged 
 his preaching with falsehood : but we sent against them a 
 wind driving a shower of stones, which destroyed them aR 
 except the family of Lot ; whom we delivered early in the 
 morning, through favor from us. Thus do we reward those 
 who are thankful. And Lot had warned them of our severity 
 in chastising ; but they doubted of that warning. And they 
 demanded his guests of him, that they might abuse them : but 
 we put out their eyes, saying, Taste my vengeance, and my 
 threatening. And early in the morning a lasting punishment 
 surprised them. Taste, therefore, my vengeance, and my 
 threatening. Now have we made the Koran easy for admo- 
 nition : but is any one admonished thereby ? The warning 
 of Moses also came unto the people of Pharaoh ; but they 
 charged every one of our signs with imposture : wherefore 
 .ve chastised them with a mighty and irresistible chastise- 
 ment. Are your unbelievers, Meccans, better than these ? 
 Is immunity from punishment promised unto you in the 
 scriptures ? Do they say, We are a body of men able to 
 prevail against our enemies ? The multitude shall surely be 
 put to flight, and shall turn their back. But the hour of 
 judgment is their threatened time of punishment: and that 
 hour shall be more grievous and more bitter than their afflic- 
 tions in this life. Verily the wicked wander in error, and 
 tormented hereafter in burning flames. On that day
 
 AL KORAN. 409 
 
 they shall be dragged into the fire on their faces; and it 
 shatt be said unto them, Taste ye the touch of hell. All 
 things have we created bound by a fixed decree : and our 
 command is no more than a single word, like the twinkling 
 of an eye. We have formerly destroyed nations like unto 
 you ; but is any of you warned by their example ? Every- 
 thing which they do is recorded in the books kept by the guar- 
 dian angels: and every action both small and great, is written 
 down in the preserved table. Moreover the pious shall dweQ 
 among gardens and rivers, in the assembly of truth, in the 
 presence of a most potent king. 
 
 CHAPTER LV. 
 
 INTITLED, THE MERCIFUL ; REVEALED AT MECCA. 
 IN THE NAME OF THE HOST MERCIFUL OOD. 
 
 THE Merciful hath taught his servant the Koran. He 
 created man : he hath taught him distinct speech. The sun 
 and the moon run their courses according to a certain rule : 
 and the vegetables which creep on the ground, and the trees 
 submit to his disposition. He also raised the heaven ; and 
 he appointed the balance, that ye should not transgress in 
 respect to the balance : wherefore observe a just weight ; and 
 diminish not the balance. And the earth hath he prepared 
 for living creatures : therein are various fruits, and palm- 
 trees bearing sheaths of flowers ; and grain having chaff, 
 and leaves. Which, therefore, of your LORD'S benefits will 
 ye ungratefully deny? He created man of dried clay like 
 an earthen vessel : but he created the genii of fire clear from 
 smoke. Which, therefore, of your LORD'S benefits will ye 
 ungratefully deny? He is the LORD of the east, and the 
 LORD of the west. Which, therefore, of your LORD'S bene- 
 fits will ye ungratefully deny ? He hath let loose the two seas, 
 that they meet each another : between them is placed a bar 
 which they cannot pass. Which, therefore, of your LORD'S 
 benefits will ye ungratefully deny ? From them are taken
 
 410 AL KORAN. 
 
 forth unions and lesser pearls. Which, therefore, of your 
 LORD'S benefits will ye ungratefully deny ? His also are 
 the ships, carrying their sails aloft in the sea like mountains. 
 Which, therefore, of your LORD'S benefits will ye ungrate- 
 fully deny ? Every creature which liveth on the earth is sub- 
 ject to decay : but the glorious and honorable countenance 
 of thy LORD shall remain forever. Which, therefore, of 
 your LORD'S benefits will ye ungratefully deny ? Unto him 
 do all creatures which are in heaven and earth make peti- 
 tion : every day is he employed in some new work. Which, 
 therefore, of your LORD'S benefits will ye ungratefully deny? 
 We will surely attend to judge you, O men and genii, at the 
 last day. Which, therefore, of your LORD'S benefits will ye 
 ungratefully deny ? ye collective body of genii and men, 
 if ye be able to pass out of the confines of heaven and earth, 
 pass forth : ye shall not pass forth but by absolute power. 
 Which, therefore, of your LORD'S benefits will ye ungrate- 
 fully deny ? A flame of fire without smoke, and a smoke 
 without flame shall be sent down upon you ; and ye shall not 
 be able to defend yourselves therefrom. Which, therefore, 
 of your LORD'S benefits will ye ungratefully deny ? And 
 when the heaven shall be rent in sunder, and shall become 
 red as a rose, and shall melt like ointment : ( Which, there- 
 fore, of your LORD'S benefits will ye ungratefully deny?) 
 On that day neither man nor genius shall be asked concern- 
 ing his sin. Which, therefore, of your LORD'S benefits will 
 ye ungratefully deny ? The wicked shall be known by their 
 marks ; and they shall be taken by the forelocks, and the 
 feet, and shall be cast into hell. Which, therefore, of your 
 LORD'S benefits will ye ungratefully deny? This is hell, 
 which the wicked deny as a falsehood : they shall pass to 
 and fro between the same and hot boiling water. Which, 
 therefore, of your LORD'S benefits will ye ungratefully deny? 
 But for him who dreadeth the tribunal of his LORD are pre- 
 pared two gardens : ( Which, therefore, of your LORD'S 
 benefits will ye ungratefully deny ?) planted with shady 
 trees. Which, therefore, of your LORD'S benefits will ye 
 ungratefully deny ? In each of them shall be two fountains 
 flowing. Which, therefore, of your LORD'S benefits will ye 
 ungratefully deny ? In each of them shall there be of every 
 fruit two kinds. Which, therefore, of your LORD'S benefits 
 will ye ungratefully deny ? They shall repose on couches,
 
 \L KORAN. 411 
 
 the linings whereof shall be of thick silk interwoven with 
 gold : and the fruit of the two gardens ghall be near at 
 hand together. Which, therefore, of your LORD'S benefits 
 will ye ungratefully deny ? Therein shall receive them beau- 
 teous damsels, refraining their eyes from beholding any besides 
 their spouses : whom no man shall have deflowered before 
 them, neither any genius : ( Which, therefore, of your LORD'S 
 benefits will ye ungratefully deny?) Having complexion* 
 like rubies and pearls. Which, therefore, of your LORD'S 
 benefits will ye ungratefully deny ? Shall the reward of good 
 works be any other good ? Which, therefore, of your LORD'S 
 benefits will ye ungratefully deny ? And besides these there 
 ihatt be two other gardens : ( Which, therefore, of your LORD'S 
 benefits will ye ungratefully deny?) Of a dark green. 
 Which, therefore, of your LORD'S benefits will ye ungrate- 
 fully deny ? In each of them shall be two fountains pouring 
 forth plenty of water. Which, therefore, of your LORD'S 
 benefits will ye ungratefully deny? In each of them shall 
 be fruits, and palm-trees, and pomegranates. Which, there- 
 fore, of your LORD'S benefits will ye ungratefully deny ? 
 Therein shall be agreeable and beauteous damsels: Which, 
 therefore, of your LORD'S benefits will ye ungratefully deny? 
 Having fine black eyes, and kept in pavilions from public 
 view: Which, therefore, of your LORD'S benefits will ye 
 ungratefully deny ? Whom no man shall have deflowered 
 before their destined spouses, nor any genius. Which, there- 
 fore, of your LORD'S benefits will ye ungratefully deny ? 
 Therein shall they delight themselves, lying on green cushions 
 and beautiful carpets. Which, therefore, of your LORD'I 
 benefits will ye ungratefully deny? Blessed be the 
 of thy LORD, possessed of glory and honor I
 
 412 AJ, KOKAN. 
 
 CHAPTER LVI. 
 
 IKTITLED, THB INEVITABLE ; REVEALED AT MKOGA. 
 IP THB NAME OF THB MOST MEKC1FOL GOD. 
 
 WHEN the inevitable day of judgment shall suddenly come, 
 no soul shall charge the prediction of its coming with false- 
 hood : it will abase some, and exalt others. When the earth 
 shall be shaken with a violent shock ; and the mountains shall 
 be dashed in pieces, and shall become as dust scattered abroad ; 
 and ye shall be separated into three distinct classes : the com- 
 panions of the right hand ; (how happy shall the companions 
 of the right hand be /) and the companions of the left hand : 
 (how miserable shall the companions of the left hand be!) 
 and those who have preceded others in the faith shall precede 
 them to paradise. These are they who shall approach near 
 unto God : they shall dwell in gardens of delight : ( T/iere shall 
 be many of the former religions ; and few of the last.) Re- 
 posing on couches adorned with gold and precious stones ; 
 sitting opposite to one another thereon. Youths which shall 
 continue in their bloom forever, shall go round about to attend 
 them, with goblets, and beakers, and a cup of flowing wine : 
 their heads shall not ache by drinking the same, neither shall 
 their reason be disturbed : and with fruits of the sorts which 
 they shall choose, and the flesh of birds of the kind which 
 they shall desire. And there shall accompany them fair dam- 
 sels having large black eyes ; resembling pearls hidden in 
 their shells : as a reward for that which they shall have 
 wrought. They shall not hear therein any vain discourse, 
 or any charge of sin ; but only the salutation, Peace ! Peace ! 
 And the companions of the right hand (how happy shall the 
 companions of the right hand be !) shall have their abode 
 among lote-trees free from thorns, and trees of mauz loaded 
 regularly with their produce from top to bottom ; under an 
 extended shade, near a flowing water, and amidst fruits in 
 abundance, which .shall not fail, nor shall be forbidden to be 
 gathered: and they shall repose themselves on lofty beds. 
 Verily we have created the damsels of paradise by a peculiar 
 creation : and we have made them virgins, beloved by theh
 
 AL KORAN. 413 
 
 husbands, of equal age with them ; for the delight of the com 
 panions of the right hand. I There shall be many of the for- 
 mer religions, and many of the latter. And the companions 
 of the left hand ( how miserable shall the companions of the 
 left hand be /) shall dwell amidst burning winds, and scalding 
 water, under the shade of a black smoke, neither cool noi 
 agreeable. For they enjoyed the pleasures of life before this, 
 while on earth; and obstinately persisted in a heinous wick- 
 edness : and they said, After we shall have died, and become 
 dust and bones, shall we surely be raised to life ? Shall our 
 forefathers also be raised with us ? Say, Verily both the first 
 and the last shall surely be gathered together to judgment, at 
 the prefixed time of a known day. Then ye, men, who 
 have erred, and denied the resurrection as a falsehood, shall 
 surely eat of the fruit of the tree of al Zakkum, and shall 
 fill your bellies therewith : and ye shall drink thereon boiling 
 water ; and ye shall drink as a thirsty camel drinketh. This 
 thall be their entertainment on the day of judgment. We 
 have created you : will ye not therefore believe that we can 
 raise you from the dead ? What think ye ? The seed which 
 ye emit, do ye create the same, or are we the creators thereof f 
 We have decreed death unto you all: and we shall not be 
 prevented. We are able to substitue others like unto you in 
 your stead, and to produce you again in the condition or form 
 which ye know not. Ye know the original production by 
 creation ; will ye not therefore consider that we are able to pro- 
 duce you by resuscitation ? What think ye ? The grain which 
 ye sow, do ye cause the same to spring forth, or do we cause it 
 to spring forth ? If we pleased, verily we could render the 
 same dry and fruitless, so that ye would not cease to wonder, 
 laying, Verily we have contracted debts for seed and labor, 
 but we are not permitted to reap the fruit thereof. What 
 think ye ? The water which ye drink, do ye send down the 
 same from the clouds, or are we the senders thereof? If we 
 pleased, we could render the same brackish : will ye not there- 
 fore give thanks ? What think ye ? The fire which ye 
 strike, do ye produce the tree whence ye obtain the same, or 
 are we the producers thereof? We have ordained the .same 
 for an admonition, and an advantage to those who travel 
 through the deserts. Wherefore praise the name of thy 
 LOKD, t're great God. Moreover I swear by the setting of 
 the stars ; (and it i> surely a great oath, if ye knew it ;) that
 
 414 AL KORAN. 
 
 this it the excellent Koran, the, original whereof is written ia 
 the preserved book : none shall touch the same, except those 
 who are clean. It is a revelation from the LORD of all 
 creatures. Will ye, therefore, despise this new revelation ? 
 And do ye make this return for your food which ye receive 
 from God, that ye deny yourselves to be obliged to him for 
 the same ? "When the soul of a dying person cometh up t 
 his throat, and ye at the same time are looking on ; (and we 
 are nigher unto him than ye, but ye see not his true condition ;) 
 would ye not, if ye are not to be rewarded for your action 
 hereafter, cause the same to return into the body, if ye speak 
 the truth P 1 And whether he be of those who shall approach 
 near unto God, his reward shall be rest, and mercy, and a 
 garden of delights : or whether he be of the companions of 
 the right hand, he shall be saluted with the salutation, Peace 
 be unto thee ! by the companions of the right hand, hit 
 brethren : or whether he be of those who have rejected th* 
 true faith, and gone astray, his entertainment shall consist of 
 boiling water, and the burning of hell fire. Verily this is a 
 certain truth. Wherefore praise the name of thy LORD, the 
 great God. 
 
 CHAPTER LVIL 
 
 INTITLED, IRON; REVEALED AT MECCA, OB AT MEDIKA. 
 IN THE NAME OF THE MOST MEKCIFCL GOD. 
 
 WHATEVER is in heaven and earth singeth praise unto 
 GOD ; and he is mighty and wise. His is the kingdom of 
 heaven and earth ; he giveth life, and he putteth to death ; 
 and he is almighty. He is the first, and the last ; the mani- 
 fest and the hidden : and he knoweth all things. It is he who 
 created the heavens and the earth in six days, and then 
 ascended hit throne. He knoweth that which entereth into 
 the earth, and that which issueth out of the same, and that 
 which descendeth from heaven, and that which ascendeth 
 thereto; and he it with you, wheresoever ye be: for GOD
 
 AL KORAN. 415 
 
 eeth that which ye do. His it the kingdom of heaven and 
 earth ; and unto GOD shall all things return. He causeth the 
 'ight to succeed the day, and he causeth the day to succeed 
 tiie night ; and he knoweth the innermost part of men's 
 breasts. Believe in GOD and his apostle, and lay out in aim* 
 a part of the wealth whereof GOD hath made you inheritors : 
 for unto such of you as believe, and bestow alms, shall be given 
 a great reward. And what aileth you, that ye believe not in 
 GOD, when the apostle inviteth you to believe in your LORD 
 and he hath received your covenant concerning this matter, if 
 ye believe any proposition ? It is he who hath sent down unto 
 his servant evident signs, that he may lead you out of dark- 
 ness into light ; for GOD is compassionate and merciful unto 
 you. And what aileth you, that ye contribute not of your 
 tubstance for the defence of GOD'S true religion ? Since 
 unto GOD appertaineth the inheritance of heaven and earth. 
 Those among you who shall have contributed and fought in 
 defence of the faith, before the taking of Mecca, shall not be 
 held equal with those who shall contribute and jight for the 
 same afterwards. These shall be superior in degree unto 
 those who shall contribute and fight for the propagation of 
 the faith, after the above-mentioned success ; but unto all hath 
 GOD promised a most excellent reward; and GOD well 
 knoweth that which ye do. Who is he that will lend unto 
 GOD an acceptable loan ? for he will double the same unto 
 him, and he shall receive moreover an honorable reward. On 
 a certain day, thou shalt see the true believers of both sexes : 
 their light shall run before them, and on their right hands ; 
 and it shall be said unto them, Good tidings unto you this day : 
 gardens through which rivers flow ; ye shall remain therein 
 forever. This will be great felicity. On that day the hypo- 
 critical men and the hypocritical women shall say unto those 
 who believe, Stay for us, that we may borrow some of your 
 light. It shall be answered, Return back into the world, and 
 ieek light. And a high wall shall be set betwixt them, where- 
 in shall be a gate, within which shall be mercy ; and without 
 it, over against the same, the torment of hett. The hypocritet 
 shall call out unto the true believers, saying, Were we not with 
 you ? They shall answer, Yea ; but ye seduced your own 
 souls by your hypocrisy ; and ye waited our ruin ; and ye 
 doubted concerning the faith ; and your wishes deceived you, 
 aniil the decree of GOD came, and ye died : and the deceiver
 
 416 AL KORAN. 
 
 deceived you concerning GOD. This day, therefore, a rsw- 
 Bom shall not be accepted of you, nor of those who have heen 
 unbelievers. Your abode shall be hell fire : this is what ye 
 have deserved ; and an unhappy journey shaU it be thither! 
 Is not the time yet come unto those who believe, that their 
 hearts should humbly submit to the admonition of GOD, and 
 to that truth which hath been revealed ; and that they be not 
 as those unto whom the scripture was given heretofore, and 
 to whom the time of forbearance was prolonged, but their 
 hearts were hardened, and many of them were wicked doers ? 
 Know that GOD quickeneth the earth, after it hath been dead. 
 Now have we distinctly declared our signs unto you, that ye 
 may understand. Verily as to the almsgivers, both men and 
 women, and those who lend unto GOD an acceptable loan, he 
 will double the same unto them ; and they shall moreover re- 
 ceive an honorable reward. And they who believe in GOD 
 and his apostles, these are the men of veracity, and the wit- 
 nesses in the presence of their LORD : they shall have their 
 reward, and their light. But as to those who believe not, and 
 accuse our signs of falsehood, they shall be the companions 
 of hell. Know that this present life is only a toy and a vain 
 amusement : and icorldly pomp, and the affectation of glcry 
 among you, and the multiplying of riches and children, art 
 as the plants nourished by the rain, the springing up whereof 
 delighteth the husbandmen ; afterwards they wither, so that 
 thou seest the same turned yellow, and at length they become 
 dry stubble. And in the life to come will be a severe punish- 
 ment for those who covet worldly grandeur ; and pardon from 
 GOD, and favor for those who renounce it : for this present 
 life is no other than a deceitful provision. Hasten with emula- 
 tion to obtain pardon from your LORD, and paradise, the 
 extent whereof equalleth the extent of heaven and earth, 
 prepared for those who be!ieve in GOD and his apostles. 
 This is the bounty of GOD : he will give the same unto whom 
 he pleaseth ; and GOD is endued with great bounty. No ac- 
 cident happeneth in the earth, nor in your persons, but the 
 tame was entered in the book of our decrees, before we created 
 it : verily this is easy with GOD : and this is written lest ye 
 immoderately grieve for the good which escapethyou, or rejoice 
 for that which happened unto you ; for GOD loveth no proud 
 r vain -glorious person, or those who are covetous, and com- 
 mand men covetousness. And whoso turneth aside from
 
 AL KORAN. 417 
 
 jiving alms; verily GOD is self-sufficient, worthy to be 
 praised. We formerly sent our apostles with evident miraclet 
 and arguments ; and we sent down with them the scriptures, 
 and the balance, that men might observe justice : and we sent 
 them down iron, wherein is mighty strength for war, and va 
 rivus advantages unto mankind : that GOD may know who 
 assisteth him and his apostles in secret ; for GOD is strong 
 and mighty. We formerly sent Noah and Abraham, and 
 we established in their posterity the gift of prophecy, and 
 the scripture : and of them some were directed, but many of 
 them were evil-doers. Afterwards we caused our apostles to 
 succeed in their footsteps ; and we caused Jesus the son of 
 Mary to succeed them, and we gave him the gospel : and we 
 put in the hearts of those that followed him compassion and 
 mercy : but as to the monastic state, they instituted the same 
 (we did not prescribe it to them) only out of a desire to 
 please GOD ; yet they observed not the same as it ought 
 truly to have been observed. And we gave unto such of 
 them as believed their reward : but many of them were 
 wicked doers. O ye who believe in the prophets, fear GOD, 
 and believe in his apostle Mohammed: he will give you two 
 portions of his mercy, and he will ordain you a light wherein 
 ye may walk, and he will forgive you ; for GOD is ready to 
 forgive, and merciful : that those who have received the 
 scriptures may know that they have not power over any of 
 the favors of GOD, and that good it in the hand of GOD ; he 
 bestoweth the same on whom he pleaseth ; for GOD is endued 
 with great beneficence. 
 
 CHAPTER LVIIL 
 
 INTITLED, SHE WHO DISPUTED; REVEALED AT MEDINA. 
 IBT THB BAMB OV THE MOST MKKCITDL SOD. 
 
 Now bath GOD heard the speech of her who disputed 
 with thee concerning her husband, and made her complaint 
 unto GOD ; and GOD hath heard your mutual discourse : for 
 87
 
 418 AL KORAN. 
 
 GOD both heareth and seeth. As to those among you who 
 divorce their wives, by declaring that they will thereafter 
 regard them as their mothers ; let them know that they ore 
 not their mothers. They only are their mothers who brought 
 them forth ; and they certainly utter an unjustifiable saying 
 and a falsehood : but GOD is gracious and ready to forgive. 
 Those who divorce their wives by declaring that they will 
 for the future regard them as their mothers, and afterwaids 
 would repair what they have said, shatt be obliged to free a 
 captive before they touch one another. That is what ye are 
 warned to perform : and GOD is well apprised of that which 
 ye do. And whoso findeth not a captive to redeem, shatt ob- 
 serve a fast of two consecutive months, before they touch one 
 another. And whoso shall not be able to fast that time, shall 
 feed threescore poor men. This is ordained you, that ye may 
 believe in GOD and his apostle. These are the statutes of 
 GOD : and for the unbelievers is prepared a grievous tor- 
 ment. Verily they who oppose GOD and his apostle shall 
 be brought low, as the unbelievers who preceded them were 
 brought low. And now have we sent down manifest s>gns : 
 and an ignominious punishment awaiteth the unbelievers. 
 On a certain day GOD shall raise them all to life, and shall 
 declare unto them that which they have wrought. GOD 
 hath taken an exact account thereof; but they have forgotten 
 the same : and GOD is witness over all things. Dost thou 
 not perceive that GOD knoweth whatever is in heaven and 
 in earth ? There is no private discourse among three per- 
 sons, but he is the fourth of them ; nor among five, but he M 
 the sixth of them ; neither among a smaller number than 
 this, nor a larger, but he is with them, wheresoever they be : 
 and he will declare unto them that which they have done, on 
 the day of resurrection ; for GOD knoweth all things. Hast 
 thou not observed those who have been forbidden to use 
 clandestine discourse, but afterwards return to what they 
 have been forbidden, and discourse privily among themselves 
 of wickedness, and enmity, and disobedience towards the 
 apostle ? And when they come unto thee, they salute thee 
 with that form of salutation wherewith GOD doth not salute 
 thee ; and they say among themselves, by way of derision, 
 Would not GOD punish us for what we say, if this man wert 
 a prophet ? Hell shall be their sufficient punishment : they 
 hall go down into the same to be burned ; and an unhappy
 
 AL KORAN. 419 
 
 journey shatt it be! true believers, when ye discourse 
 privily together, discourse not of wickedness, and enmity, 
 *nd disobedience towards the apostle ; but discourse of jus- 
 lice and piety: and fear GOD, before whom ye shall be 
 assembled. Verily the clandestine discourse of the infidelt 
 proceedeth from Satan, that he may grieve the true believ- 
 ers : but there shall be none to hurt them in the least, unless 
 by the permission of GOD ; wherefore in GOD let the faith- 
 ful trust. true believers, when it is said unto you, Make 
 room in the assembly ; make room : GOD will grant you 
 ample room in paradise. And when it is said unto you, 
 Rise up ; rise up : GOD will raise those of you who believe, 
 and those to whom knowledge is given, to superior degrees 
 of honor ; and GOD is fully apprised of that which ye do. 
 true believers, when ye go to speak with the apostle, give 
 alms previously to your discoursing with him; this witt be 
 better for you, and more pure. But if ye find not what to 
 give, verily GOD will be gracious and merciful unto you. 
 Do ye fear to give alms previously to your discoursing with 
 the prophet, lest ye should impoverish yourselves ? Therefore 
 if ye do it not, and GOD is gracious unto you, by dispensing 
 with the said precept for the future, be constant at prayer, 
 and pay the legal alms ; and obey GOD and his apostle in 
 all other matters : for GOD well knoweth that which ye do. 
 Hast thou not observed those who have taken for their 
 friends a people against whom GOD is incensed ? They are 
 neither of you, nor of them : and they swear to a lie know- 
 ingly. GOD hath prepared for them a grievous punishment ; 
 for it is evil which they do. They have taken their oaths 
 for a cloak, and they have turned men aside from the way 
 of GOD : wherefore a shameful punishment awaiteth them ; 
 neither their wealth nor their children shall avail them at 
 all against GOD. These shall be the inhabitants of hett fire ; 
 they shall abide therein forever. On a certain day GOD 
 shall raise them all : then will they swear unto him, as they 
 swear now unto you, imagining that it will be of service to 
 them. Are they not liars ? Satan hath prevailed against 
 them, and hath caused them to forget the remembrance of 
 GOD. These are the party of the devil ; and shall not the 
 party of the devil be doomed to perdition ? Verily they who 
 oppose GOD and his apostle shatt be placed among the moat 
 vile. GOD hath written, Verily I will prevail, and my apos-
 
 420 AL KORAN. 
 
 ties : for GOD is strong and mighty. Thou shalt not find 
 people who believe in GOD and the last day to love him who 
 opposeth GOD and his apostle ; although they be their 
 fathers, or their sons, or their brethren, or their nearest 
 relations. In the hearts of these hath GOD written faith 
 and he hath strengthened them with his spirit : and he will 
 lead them into gardens, beneath which rivers flow, to remain 
 therein forever. GOD is well pleased in them ; and they are 
 well pleased in him. These are the party of GOD : and 
 shall not the party of GOD prosper ? 
 
 CHAPTER LIX. 
 
 IKTITLED, THE EMIGRATION; REVEALED AT MEDINA. 
 IN THE NAME Of THB HOST MEKCIFUL GOD. 
 
 WHATEVER is in heaven and earth celebrateth the praise 
 of GOD : and he is the mighty, the wise. It was he who 
 caused those who believed not, of the people who receive the 
 scripture, to depart from their habitations at the first emigra- 
 tion. Ye did not think that they would go forth : and they 
 thought that their fortresses would protect them against GOD. 
 But the chastisement of GOD came upon them, from whence 
 they did not expect; and he cast terror into their hearts. 
 They pulled down their houses with their own hands, and 
 the hands of the true believers. Wherefore take example 
 from them, O ye who have eyes. And if GOD had not 
 doomed them to banishment, he had surely punished them in 
 this world : and in the world to come they shall suffer th 
 torment of hett fire. This, because they opposed GOD and 
 his apostle : and whoso opposeth GOD, verily GOD witt be 
 severe in punishing him. What palm-trees ye cut down, or 
 left standing on their roots, were so cut down or left by the will 
 of GOD ; and that he might disgrace the wicked doers. And 
 at to the spoils of these people which GOD hath granted 
 wholly to his apostle, ye did not push forward any horses or 
 camels against the same ; but GOD giveth unui bis Apostle*
 
 AL KORAN. 421 
 
 dominion over whom he pleaseth : for GOD it almighty. Tht 
 spoils of the inhabitants of the towns which GOD hath 
 granted to his apostle are due unto GOD and to the apostle, 
 and to him who is of kin to the apostle, and the orphans, and 
 the poor, and the traveller ; that they may not be forever di- 
 vided in a circle among such of you as are rich. What the 
 apostle shall give you, that accept ; and what he shall forbid 
 you, that abstain from : and fear GOD ; for GOD is severe 
 in chastising. A part also behngeth to the poor Mohajerin, 
 who have been dispossessed of their houses and their sub- 
 stance, seeking favor from GOD, and his good-will, and assist- 
 ing GOD and his apostle. These are the men of veracity. 
 And they who quietly possessed the town of Medina, and 
 professed the faith without molestation, before them, love 
 him who hath fled unto them, and find in their breasts no 
 want of that which is given the Mohajerin, but prefer them 
 before themselves, although there be indigence among them. 
 And whoso is preserved from the covetousness of his own 
 soul, those shall surely prosper. And they who have come 
 after them say, O LORD, forgive us and our brethren who 
 have preceded us in the faith, and put not into our hearts 
 ill-will against those who have believed : LORD, verily 
 thou art compassionate and merciful. Hast thou not ob- 
 served them who play the hypocrites ? They say unto their 
 brethren who believe not, of those who have received the 
 scriptures, Verily if ye be expelled your habitations, we will 
 surely go forth with you ; and we will not pay obedience, in 
 your respect, unto any one forever : and if ye be attacked, 
 we will certainly assist you. But GOD is witness that they 
 are liars. Verily if they be expelled, they will not go forth 
 with them : and if they be attacked, they will not assist 
 them : and if they do assist them, they will surely turn their 
 backs : and they shall not be protected. Verily ye are 
 stronger than they, by reason of the terror cast into their 
 breasts from GOD. This, because they are not people of 
 prudence. They will not fight against you in a body, ex- 
 cept in fenced towns, or from behind walls. Their strength 
 in war among themselves is great : thou thinkest them to b* 
 united ; but their hearts are divided. This, because they art 
 people who do not understand. Like those who lately pre- 
 ceded them, they have tasted the evil consequence of their 
 deed ; and a painful torment is prepared for them hereafter.
 
 422 AL KORAN. 
 
 Thus have the hypocrites deceived the Jews : like the devil, 
 when he saith unto a man, Be them an infidel ; and when he 
 is become an infidel, he saith, Verily I am clear of thee ; for 
 I fear GOD, the LORD of all creatures. Wherefore the end 
 of them both shall be that they shall dwell in hell fire, abid- 
 ing therein forever : and this shall be the recompense of the 
 unjust. O true believers, fear GOD ; and let a soul look 
 what it sendeth before for the morrow : and fear SOD, for 
 GOD is well acquainted with that which ye do. And be not 
 as those who have forgotten GOD, and whom he hath caused 
 to forget their own souls : these are the wicked doers. The 
 inhabitants of hell fire and the inhabitants of paradise shall 
 not be held equal. The inhabitants of paradise are they 
 who shall enjoy felicity. If we had sent down this Koran on 
 a mountain, thou wouldest certainly have seen the same hum- 
 ble itself, and cleave in sunder for fear of GOD. These 
 similitudes do we propose unto men, that they may consider. 
 He is GOD, besides whom there is no GOD ; who knoweth 
 that which is future, and that which is present: he is the 
 most Merciful ; he is GOD, besides whom there is no GOD : 
 the King, the Holy, the Giver of peace, the Faithful, the 
 Guardian, the Powerful, the Strong, the most High. Far 
 be GOD exalted above the idols which they associate with 
 him! He is GOD, the Creator, the Maker, the Former. 
 He hath most excellent names. Whatever is in heaven and 
 in earth praiseth him : and he it the Mighty, the Wise. 
 
 CHAPTER LX. 
 
 1HTITLED, SHE WHO 18 TRIED ; REVEALED AT MEDINA. 
 
 IN THE NAME OF THE MOST MEBCIFUL GOD. 
 
 TRUE believers, take not my enemy and your enemy foi 
 your friends, showing kindness towards them ; since they 
 believe not in the truth which hath come unto you, having 
 expelled the apostle and yourselves from your native city 
 because ye believe in GOD, your LORD. If ye go forth to
 
 AL KORAN. 428 
 
 fight in defence of my religion, and out of a desire to pleas* 
 me, and privately show friendship unto them ; verily I well 
 know that which ye conceal, and that which ye discover: 
 and whoever of you doth this, hath already erred from the 
 straight path. If they get the better of you, they will be 
 enemies unto you, and they will stretch forth their hands and 
 their tongues against you with evil : and they earnestly de- 
 sire that ye should become unbelievers. Neither your kin- 
 dred nor your children will avail you at all on the day of 
 resurrection, which will separate you from one another : and 
 GOD seeth that which ye do. Ye have an excellent pattern 
 in Abraham, and those who were with him, when they said 
 unto their people, Verily we are clear of you, and of the idols 
 which ye worship, besides GOD : we have renounced you ; 
 and enmity and hatred is begun between us and you forever, 
 until ye believe in GOD alone : except Abraham's saying 
 unto his father, Verily I will beg pardon for thee : but I can- 
 not obtain aught of GOD in thy behalf. O LORD, in thee 
 do we trust, and unto thee are we turned ; and before thee 
 shall we be assembled hereafter. O LORD, suffer us not to 
 be put to trial by the unbelievers : and forgive us, O LORD ; 
 for thou art mighty and wise. Verily ye have in them an 
 excellent example, unto him who hopeth in GOD and the last 
 day : and whoso turneth back ; verily GOD i$ self-sufficient, 
 and praiseworthy. Peradventure GOD will establish friend- 
 ship between yourselves and such of them as ye now hold 
 for enemies : for GOD is powerful ; and GOD is inclined to 
 forgive, and merciful. As to those who have not borne arms 
 against you on account of religion, nor turned you out of 
 your dwellings, GOD forbiddeth you not to deal kindly with 
 them, and to behave justly towards them : for GOD loveth 
 those who act justly. But as to those who have borne arms 
 against you on account of religion, and have dispossessed you 
 of your habitations, and have assisted in dispossessing you, 
 GOD forbiddeth you to enter into friendship with them : and 
 whosoever of you entereth into friendship with them, those 
 are unjust doers. O true believers, when believing women 
 come unto you as refugees, try them : GOD well knoweth 
 their faith. And if ye know them to be true believers, send 
 them not back to the infidels : they are not lawful for the un- 
 believers to have in marriage ; neither are tfie unbeliever! 
 lawful for them. But give their unbelieving husbands what
 
 424 AL KORAN. 
 
 Ihey shall have expended for their dowers. Nor thall it bt 
 any crime in you if ye marry them, provided ye give them 
 their dowries. And retain not the patronage of the unbeliev- 
 ing women : but demand back that which ye have expended 
 for the dowry of such of your wives as go over to the unbe- 
 lievers ; and let them demand back that which they have 
 expended for the dowry of those who come over to you. Thit 
 is the judgment of GOD, which he established! among you 
 and GOD is knowing and wise. If any of your wives escape 
 from you to the unbelievers, and ye have your turn by tht 
 coming over of any of the unbelievers' wives to you ; give 
 unto those believers whose wives shall have gone away^ out 
 of the dowries of the latter, so much as they shall have ex- 
 pended for the dowers tf the former : and fear GOD, in whom 
 ye believe. prophet, when believing women come unto 
 thee, and plight their faith unto thee, that they will not asso- 
 ciate anything with GOD, nor steal, nor commit fornication, 
 nor kill their children, nor come with a calumny which they 
 have forged between their hands and their feet, nor be dis- 
 obedient to thee in that which shall be reasonable : then do 
 thou plight thy faith unto them, and ask pardon for them of 
 GOD ; for GOD it inclined to forgive, and merciful. O true 
 believers, enter not into friendship with a people against 
 whom GOD is incensed ; they despair of the life to come, 
 as the infidels despair of the resurrection of those who dwell 
 in the graves. 
 
 CHAPTER LXL 
 
 ZNTITLED, BATTLE-ARRAY; REVEALED AT MECCA, 
 IN THE -KMM.lt OF THE MOST MEKCIFDL GOD. 
 
 WHATEVER is in heaven and in earth celebrateth tha 
 praise of GOD ; for he is mighty and wise. O true be- 
 lievers, why do ye say that which ye do not? It is most 
 odious in the sight of GOD, that ye say that which ye do not. 
 Verily GOD loveth those who fight for his religion in battle- 
 array, as though they were a well-compacted building. R*
 
 AL KORAN. 425 
 
 member when Moses said unto his people, my people, why 
 do ye injure me ; since ye know that I am the apostle of 
 GOD tent unto you ? And when they had deviated from th* 
 truth, GOD made their hearts to deviate from the right way ; 
 for GOD directeth not wicked people. And when Jesus the 
 Son of Mary said, O children of Israel, verily I am the apos- 
 tle of GOD sent unto you, confirming the law which was de- 
 livered before me, and bringing good tidings of an apostle 
 who shall come after me, and whose name shall be Ahmed. 
 And when he produced unto them evident miracles, they 
 gaid, This is manifest sorcery. But who is more unjust than 
 he who forgeth a lie against GOD, when he is invited unto 
 Islam? And GOD directeth not the unjust people. They 
 seek to extinguish GOD'S light with their mouths : but GOD 
 will perfect his light, though the infidels be averse thereto. 
 It is he who hath sent his apostle with the direction, and the 
 religion of truth, that he may exalt the same above every 
 religion, although the idolaters be averse thereto. true be- 
 lievers, shall I show you a merchandise which will deliver 
 you from a painful torment hereafter ? Believe in GOD and 
 his apostle ; and defend GOD'S true religion with your sub- 
 stance, and in your own persons. This will be better for you, 
 if ye knew it. He will forgive you your sins, and will in- 
 troduce you into gardens through which rivers flow, and 
 agreeable habitations in gardens of perpetual abode. This 
 will be great felicity. And ye shall obtain other things which 
 ye desire, namely, assistance from GOD, and a speedy victory. 
 And do thou bear good tidings to the true believers. true 
 believers, be ye the assistants of GOD ; as Jesus the son of 
 Mary said to the apostles, Who will be my assistants with 
 respect to GOD ? The apostles answered, We will 1* the 
 assistants of GOD. So a part of the children of Israel be- 
 lieved, and a part believed not : but we strengthened thoe 
 who believed, above their enemy wherefore they became 
 victorious over them.
 
 426 AL KORAN. 
 
 CHAPTER LXH 
 
 nrriTLED, THE ASSEMBLY; REVEALED AT MEDINA, 
 
 IH THE NAMB OF THE MOST MERCIFUL GOD. 
 
 WHATEVER it in heaven and earth praiseth GOD ; tha 
 King, the Holy, the Mighty, the Wise. It is he who hath 
 raised up amidst the illiterate Arabians an apostle from 
 among themselves, to rehearse his signs unto them, and to 
 purify them, and to teach them the scriptures and wisdom ; 
 whereas before they were certainly in a manifest error ; aud 
 others of them have not yet attained unto them, by embracing 
 the faith ; though they also shall be converted in God's good 
 time ; for he is mighty and wise. This is the free grace of 
 GOD : he bestoweth the same on whom he pleaseth : and 
 GOD is endued with great beneficence. The likeness of 
 those who were charged with the observance of the law, and 
 then observed it not, is as the likeness of an ass laden with 
 books. How wretched is the likeness of the people who 
 charge the signs of GOD with falsehood ! and GOD directeth 
 not the unjust people. Say, ye who follow the Jewish 
 religion, if ye say that ye are the friends of GOD above 
 other men, wish for death, if ye speak truth. But they will 
 never wish for it, because of that which their hands have 
 sent before them : and GOD well knoweth the unjust. Say, 
 Verily death, from which ye fly, will surely meet you . then 
 shall ye be brought before him who knoweth as well what is 
 concealed as what is discovered ; and he will declare unto 
 you that which ye have done. O true believers, when ye 
 are called to prayer on the day of the assembly, hasten 
 to the commemoration of GOD and leave merchandising. 1 
 This will be better for you, if you knew it. And when 
 prayer is ended, then disperse yourselves through the land 
 as ye list, and seek gain of the liberality of GOD : and re- 
 member GOD frequently, that ye may prosper. 2 But when 
 they see any merchandising, or sport, they flock thereto, and 
 leave thee standing up in the pulpit. Say, The reward 
 which is with GOD is better than any sport or merchan- 
 dise : and GOD is the best provider.
 
 AL KORAN. 427 
 
 CHAPTER LXm. 
 
 WTITLED, THE HYPOCRITES ; REVKALED AT MEDINA. 
 IV THB NAME OF THE MOST MEHCIFUL GOD. 
 
 WHEN the hypocrites come unto thee, they say, We bear 
 witness that thou art indeed the apostle of GOD. And GOD 
 knoweth that thou art indeed his apostle : but GOD beareth 
 witness that the hypocrites are certainly liars. They have 
 taken their oaths for a protection, and they turn others aside 
 from the way of GOD : it is surely evil which they do. Thia 
 is testified of them, because they believed, and afterwards be- 
 came unbelievers : wherefore a seal is set on their hearts, 
 and they shall not understand. When thou beholdest them, 
 their persons please thee : and if they speak, thou hearest 
 their discourse with delight. They resemble pieces of timber 
 set up against a wall. They imagine every shout to be 
 against them. They are enemies : wherefore beware of 
 them. GOD curse them : how are they turned aside from 
 the truth ! And when it is said unto them, Come, that the 
 apostle of GOD may ask pardon for you ; they turn away 
 their heads, and thou seest them retire big with disdain. It 
 shall be equal unto them, whether thou ask pardon for them, or 
 do not ask pardon for them : GOD will by no means forgive 
 them ; for GOD directeth not the prevaricating people. These 
 are the men who say to the inhabitants of Medina, Do not be- 
 stow anything on the refugees who are with the apostle of 
 GOD, that they may be obliged to separate from him. Where- 
 as unto GOD belong the stores of heaven and earth : but the 
 hypocrites do not understand. They say, Verily, if we return 
 to Medina, the worthier shall expel thence the meaner 
 Whereas superior worth belongeth unto GOD and his apostle, 
 and the true believers : but the hypocrites know it noL 
 true believers, let not your riches or your children divert you 
 from the remembrance of GOD : for whosoever doth this, they 
 will surely be losers. And give alms out of that which w 
 have bestowed on you ; before death come unto one of you, 
 and he say, LORD, wilt thou not grant me respite for a 
 hort term: that I may give alms, and become one of the
 
 428 AL KORAN. 
 
 righteous? For GOD will by no means grant further D 
 
 to a soul, waen its determined time is come : and GOD is fully 
 
 apprised of that which ye do. 
 
 CHAPTER LXIV 
 
 IKTITLKD, MUTUAL DECEIT ; REVEALED AT MECCA. 
 IN THE NAME OF THE MOST MERCIFUL GOD. 
 
 WHATEVER it in heaven and earth celebrateth the praises 
 of GOD : his is the kingdom, and unto him is the praise due ; 
 for he is almighty. It is he who hath created you ; and one 
 of you is predestined to be an unbeliever, and another of you 
 is predestined to be a believer : and GOD beholdeth that which 
 ye do. He hath created the heavens and the earth with 
 truth ; and he hath fashioned you, and given you beautiful 
 forms : and unto him must ye all go. He knoweth whatever 
 it in heaven and earth : and he knoweth that which ye con- 
 ceal, and that which ye discover ; for GOD knoweth the in- 
 nermost part of men's breasts. Have ye not been acquainted 
 with the story of those who disbelieved heretofore, and tasted 
 the evil consequence of their behavior ? And for them is 
 prepared in the life to come a tormenting punishment. This 
 thatt they suffer, because their apostles came unto them with 
 evident proofs of their mission, and they said, Shall men 
 direct us? Wherefore they believed not, and turned their 
 backs. But GOD standeth in need of no person : for GOD 
 i* self-sufficient, and worthy to be praised. The unbelievers 
 imagine that they shall not be raised again. Say, Yea, by 
 my LORD, ye shall surely be raised again ; then shall ye be 
 told that which ye have wrought ; and this is easy with GOD. 
 Wherefore believe in GOD and his apostle, and the light 
 which we have sent down : for GOD is well acquainted with 
 that which ye do. On a certain day he shall assemble you. 
 at the day of the general assembly : that will be the day ot 
 mutual deceit. And whoso shall believe in GOD, and shall 
 &> that which is right, from him will he expiate hi.- evil deeda,
 
 AL KORAN. 429 
 
 and he will lead him into gardens beneath which rivers flow, 
 to remain therein forever. This will be great felicity. Bat 
 they who shall not believe, and shall accuse our signs of 
 falsehood, those shatt be the inhabitants of hell fire, wherein 
 they shall remain forever ; and a wretched journey shatt it be 
 thither! No misfortune happeneth but by the permission of 
 GOD ; and whoso believeth in GOD, he will direct his heart : 
 and Gor knoweth all things. Wherefore obey GOD, and 
 obey the apostle : but if ye turn back, verily the duty incum- 
 bent on our apostle is only public preaching. GOD ! there is 
 no GOD but he: wherefore in GOD let the faithful put their 
 trust. true believers, verily of your wives and your 
 children, ye have an enemy : wherefore beware of them. But 
 if ye pass over their offences, and pardon, and forgive them ; 
 GOD is likewise inclined to forgive, and merciful. Your 
 wealth and your children are only a temptation ; but with 
 GOD is a great reward. Wherefore fear GOD, as much as 
 ye are able ; and hear, and obey : and give alms, for the 
 good of your souls ; for whoso is preserved from the cov- 
 etousness of his own soul, they shall prosper. If ye lend 
 unto GOD an acceptable loan, he will double the same unto 
 you, and will forgive you : for GOD is grateful, and long- 
 suffering, knowing both what is hidden, and what is divulged : 
 the Mighty, the Wise. 
 
 CHAPTER LXV. 
 
 IN-TITLED, DIYOBCE ; REVEALED AT MEDQf A. 
 IX THE NAMB OT THK MOST MRCIFUL OOD. 
 
 O PROPHET, when ye divorce women, put them away at 
 their appointed term ; and compute the term exactly : and 
 fear GOD, your LORD. Oblige them not to go out of .their 
 apartments, neither let them go out, until the term be expired, 
 nless they be guilty of manifest uncleanness. These art 
 the statutes of GOD : and whoever transgresseth the statutes 
 of GOD assuredly injureth hi? rvn souL Thou knowest not
 
 430 AL KORAN. 
 
 whether GOD will bring something new to pass, which may 
 reconcile them after this. And when they shall have fulfilled 
 their term, either retain them with kindness, or part from 
 them honorably : and take witnesses from among you, men 
 of integrity ; and give your testimony as in the presence of 
 GOD. This admonition is given unto him who believcth in 
 GOD and the last day : and whoso feareth GOD, unto him 
 will he grant a happy issue out of all his afflictions, and he 
 will bestow on him an ample provision from whence he ex- 
 pecteth it not : and whoso trusteth in GOD, he witt be his 
 sufficient support ; for GOD will surely attain his purpose. 
 Now hath GOD appointed unto everything a determined 
 period. As to such of your wives as shall despair having 
 their courses, by reason of their age ; if ye be in doubt there- 
 of, let their term be three months : and let the same be the 
 term of those who have not yet had their courses. But at 
 to those who are pregnant, their term shall be, until they be 
 delivered of their burden. And whoso feareth GOD, unto him 
 will he make his command easy. This is the command of 
 GOD, which he hath sent down unto you. And whoso feareth 
 GOD, he will expiate his evil deeds from him, and will ir 
 crease his reward. Suffer the women whom ye divorce to 
 dwell in some part of the houses wherein ye dwell ; according 
 to the room and conveniences of the habitations which ye pos- 
 sess : and make them not uneasy, that ye may reduce them 
 to straits. And if they be with child, expend on them what 
 shall be needful, until they be delivered of their burden. 
 And if they suckle their children for you, give them their 
 hire ; and consult among yourselves, according to what shall 
 be just and reasonable. And if ye be put to a difficulty here- 
 in, and another woman shall suckle the child for him, let him 
 who hath plenty expend proportionably in the maintenance 
 of the mother find the nurse, out of his plenty : and let him 
 whose income is scanty expend in proportion out of that 
 which GOD hath given him. GOD obligeth no man to more 
 than he hath given him ability to perform : GOD will cause 
 ease to succeed hardship. How many cities have turned aside 
 from the command of the LORD and his apostles ! Where- 
 fore we brought them to a severe account ; and we chastised 
 them with a grievous chastisement : and they tasted the evil 
 consequence of their business ; and the end of their business 
 was perdition. GOD hath prepared for them a severe pun-
 
 AL KORAN. 431 
 
 ishraent : wherefore fear GOD, O ye who are endued with 
 understanding. True believers, now hath GOD sent down 
 onto you an admonition, an apostle who may rehearse unto 
 you the perspicuous signs of GOD ; that he may bring forth 
 those who believe and do good works, from darkness into 
 light And whoso believeth in GOD, and doth that which is 
 right, him will he lead into gardens beneath which rivers flow, 
 to remain therein forever : now hath GOD made an excellent 
 provision for him. It is GOD who hath created seven heav- 
 3D8, and as many different stories of the earth : the divine 
 command descendeth between them ; that ye may know that 
 GOD is omnipotent, and that GOD comprehendeth all things 
 by hit knowledge. 
 
 CHAPTER LXVI. 
 
 nrriTLED, PROHIBITION ; REVEALED AT HEDDTA. 
 
 IV THE NAME OF THK MOST MERCIFUL OOD. 
 
 PROPHET, why boldest thou that to be prohibited which 
 GOD hath allowed thee, seeking to please thy wives ; since 
 GOD is inclined to forgive, and merciful ? GOD hath al- 
 lowed you the dissolution of your oaths : and GOD is your 
 master ; and he is knowing and wise. When the prophet 
 intrusted as a secret unto one of his wives a certain accident ; 
 and when she disclosed the same, and GOD made it known 
 unto him ; he acquainted her with part of what she had done, 
 and forbore to upbraid her with the other part thereof. And 
 when he had acquainted her therewith, she said, Who hath 
 discovered this unto thee ? He answered, The knowing, the 
 sagacious God hath discovered it unto me. If ye both be 
 turned unto GOD (for your hearts have swerved) it it weU: 
 but if ye join against him, verily GOD is his patron ; and 
 Gabriel, and the good man among the faithful, and the angels 
 also are his assistants. If he divorce you, his LORD can 
 sasily give him in exchange other wives better than you, 
 women resigned unto God, true believers, devout, penitent,
 
 432 AL KORAN. 
 
 obedient, given to fasting, both such as have been known by 
 other men, and virgins. true believers, save your souls, 
 and those of your families, from the fire whose fuel is men 
 and stones, over which are set angels fierce and terrible ; who 
 disobey not GOD in what he hath commanded them, but per 
 form what they are commanded. O unbelievers, excuse not 
 yourselves this day; ye shall surely be rewarded for what 
 ye have done. O true believers, turn unto GOD with a sin- 
 cere repentance : peradventure your LORD will do away 
 from you your evil deeds, and will admit you into gardens, 
 through which rivers flow ; on the day whereon GOD will 
 not put to shame the prophet, or those who believe with him : 
 their light shall run before them, and on their right hands, 
 and they shall say, LORD, make our light perfect, and for- 
 give us : for thou art almighty. O prophet, attack the infi- 
 dels with arms, and the hypocrites with arguments ; and 
 treat them with severity : their abode shall be hell, and an 
 ill journey shall it be thither. GOD propoundeth as a simili- 
 tude unto the unbelievers, the wife of Noah, and the wife of 
 Lot : they were under two of our righteous servants, and 
 they deceived them both : wherefore their husbands were of 
 no advantage unto them at all, in the sight of GOD : and it 
 shall be said unto them, at the last day, Enter ye into hett fire, 
 with those who enter therein. GOD also propoundeth as a 
 similitude unto those who believe, the wife of Pharaoh ; when 
 she said, LORD, build me a house with thee in paradise ; and 
 deliver me from Pharaoh and his doings, and deliver me 
 from the unjust people : and Mary the daughter of Imran ; 
 who preserved her chastity, and into whose womb we breathed 
 of our spirit, and who believed in the words of her LORD, and 
 bis scriptures, and was a devout and obedient person.
 
 AL KO&AS. 433 
 
 CHAPTER LXVn. 
 
 tNTITLKD, THE KINGDOM ; REVEALED AT MECCA. 
 IK THE NXKK Or THB MOST MSKCIFUL GOD. 
 
 BLESSED be he in whose hand is the kingdom, for he M 
 almighty ! Who hath created death and life, that Le might 
 prove you, which of you is most righteous in his actions : 
 and he is mighty, and ready to forgive. Who hath created 
 seven heavens, one above another : thou canst not see in a 
 creature of the most Merciful any unfitness or disproportion. 
 Lift up thine eyes again to heaven, and look whether thou 
 seest any flaw : then take two other views ; and thy sight 
 shall return unto thee dull and fatigued. Moreover we have 
 adorned the lowest heaven with lamps, and have appointed 
 them to be darted at the devils, for whom we have prepared 
 the torment of burning fire : and for those who believe not 
 in their LORD is also prepared the torment of hell ; an ill 
 journey shall it be thither. When they shall be thrown 
 thereinto, they shall hear it bray like an ass ; and it shall 
 boil, and almost burst for fury. So often as a company of 
 them shall be thrown therein, the keepers thereof shall ask 
 them, saying, Did not a warner come unto you ? They shall 
 answer, Yt- a, a warner came unto us : but we accused him 
 of imposture, and said, GOD hath not revealed anything ; ye 
 are in no other than a great error : and they shall say, If we 
 had hearkened, or had rightly considered, we should not have 
 been among the inhabitants of burning fire : and they shall 
 confess their sins ; but far be the inhabitants of burning fire 
 from obtaining mercy ! Verily they who fear their LORD 
 In secret shall receive pardon and a great reward. Either 
 conceal your discourse, or make it public ; he knoweth the 
 innermost parts of your breasts : shall not he know att thingi 
 who hath created them ; since he the sagacious, the know- 
 ing ? It is he who hath levelled the earth for you : there- 
 fore walk through the regions thereof, and eat of his provis- 
 ion ; unto him shall be the resurrection. Are ye secure that 
 he who dwetteth in heaven will not cause the earth to swallow 
 -ou up ? and behold, it shall shake. Or are you secure thai
 
 484 AL KORAN. 
 
 he who dweUeth in heaven will not send against you an 
 impetuous whirlwind, driving the sands to overwhelm you ? 
 then shall ye know how important my warning was. Those 
 also who were before you disbelieved ; and how grievous was 
 my displeasure ! Do they not behold the birds above them, 
 extending and drawing back their wings ? None sustain eth 
 them, except the Merciful ; for he regardeth all things. Or 
 who is he that witt be as an army unto you, to defend you 
 against the Merciful? Verily the unbelievers are in no 
 other than a mistake. Or who is he that will give you food, 
 if he withholdeth his provision ? yet they persist in perverse- 
 ness, and flying from the truth. Is he, therefore, who goeth 
 grovelling upon his face, better directed than he who walk- 
 eth upright in a straight way ? Say, It is he who hath given 
 you being, and endued you with hearing, and sight, and un- 
 derstanding ; yet how little gratitude have ye ! Say, It is he 
 who hath sown you in the earth, and unto him shall ye be 
 gathered together. They say, When shall this menace be 
 put in execution, if ye speak truth ? Answer, The knowl- 
 edge of this matter is with GOD alone : for I am only a pub- 
 lic warner. But when they shall see the same nigh at hand, 
 the countenance of the infidels shall grow sad : and it shall 
 be said unto them, This is what ye have been demanding. 
 Say, What think ye ? Whether GOD destroy me and those 
 who are with me, or have mercy on us ; who will protect the 
 unbelievers from a painful punishment ? Say, He is the 
 Merciful ; in him do we believe, and in him do we put our 
 trust. Ye shall hereafter know who is in a manifest error. 
 Say, What think ye? If your water be in the morning 
 B wallowed up by the earth, who will give you clear and 
 running water?
 
 AL KOJLLN. 435 
 
 CHAPTER LXVIIL 
 
 DTTITLED, THE PEN ; REVKALED AT MECCA. 
 IV THB KAMK OV THB MOST MERCIFUL GOD. 
 
 N. BY the pen, and what they write, thou, Mohammed 
 through the grace of thy LORD, art not distracted. Verily 
 there is prepared for thee an everlasting reward : for thou art 
 of a noble disposition. Thou shall see, and the in/idels shall 
 see, which of you are bereaved of your senses. Verily thy 
 LORD well knoweth him who wandereth from his path ; and 
 he well knoweth those who are rightly directed : wherefore 
 obey not those who charge thee with imposture. They desire 
 that thou shouldest be easy with them, and they will be easy 
 with thee. But obey not any who is a common swearer, a 
 despicable fellow, a defamer, going about with slander, who 
 forbiddeth that which is good, who is also a transgressor, a 
 wicked person, cruel, and besides this, of spurious birth; 
 although he be possessed of wealth and many children : when 
 our signs are rehearsed unto him, he saith, They are fables 
 of the ancients. We will stigmatize him on the nose. Verily 
 we have tried the Meccans, as we formerly tried the owner* 
 of the garden ; when they swore that they would gather the 
 fruit thereof in the morning, and added not the exception, if 
 it please God: wherefore a surrounding destruction from thy 
 LORD encompassed it, while they slept ; and in the morning 
 it became like a garden whose fruits had been gathered. 
 And they called the one to the other as they rose in the morn- 
 ing, laying, Go out early to your plantation, if ye intend to 
 gather the fruit thereof: so they went on, whispering to one 
 another, No poor man shall enter the garden upon you, this 
 day. And they went forth early, with a determined purpose. 
 And when they saw the garden blasted and destroyed, they 
 said, We have certainly mistaken our way : but when they 
 found it to be their own garden, tfiey cried, Verily we are not 
 permitted to reap the fruit thereof. The worthier of them 
 said, Did I not say unto you, Will ye not give praise unto 
 GOD ? They answered, Praise be unto our LORD ! Verilj 
 ire have been unjust doers. And they began to blame ont
 
 436 AL KORAN. 
 
 another, and they said, Woe be unto us ! verily we have 
 been transgressors : peradventure our LORD will give ua 
 in exchange a better garden than this : and we earnestly be- 
 seech our LORD to pardon us. Thus is the chastisement of 
 this life : but the chastisement of the next shall be more 
 grievous : if they had known it, they would have taken heed. 
 Verily for the pious are prepared, with their LORD, gardens 
 of delight. Shall we deal with the Moslems, as with the 
 wicked ? What aileth you that ye judge thus ? Have ye a 
 bookyVom heaven, wherein ye read that ye are therein prom- 
 ised that which ye- shall choose ? Or have ye received oaths 
 which shall be binding upon us to the day of resurrection, 
 that ye shall enjoy what ye imagine ? Ask them, which of 
 them will be the voucher of this. Or have they companions 
 who will vouch for them ? Let them produce their compan- 
 ions, therefore, if they speak truth. On a certain day the 
 leg shall be made bare; and they shall be called upon to 
 worship, but they shall not be able. Their looks shall be 
 cast down : ignominy shall attend them ; for that they were 
 invited to the worship of God, while they were in safety, but 
 would not hear. Let me alone, therefore, with him who ac- 
 cuseth this new revelation of imposture. We will lead them 
 gradually to destruction, by ways which they know not : and 
 1 will bear with them for a long time ; for my stratagem it 
 effectual. Dost thou ask them any reward for thy preach- 
 ing? But they are laden with debts. Are the secrets of 
 futurity with them ; and do they transcribe the same from the 
 table of God's decrees ? Wherefore patiently wait the judg- 
 ment of thy LORD : and be not like him who was swallowed 
 by the fish ; when he cried unto God, being inwardly vexed. 
 Had not grace from his LORD reached him, he had -surely 
 been cast forth on the naked shore, covered with shame : but 
 his LORD chose him, and made him one of the righteous. 
 It wanteth little but that the unbelievers strike thee down 
 with their malicious looks, when they hear the admonition of 
 the Koran ; and they say, He it certainly distracted : but it 
 w no other than an admonition unto all creatures.
 
 AL KORAN. 487 
 
 CHAPTER LXIX. 
 
 OTTITLED, THE INFALLIBLE; REVEALED AT MECCA. 
 
 IK THE If AMB OP THE MOST MERCIFUL GOD. 
 
 THE infallible I 1 What u the infallible ? And what shall 
 cause thee to understand what the infallible is f The tribes 
 of Thamud and Ad denied as a falsehood the day which shall 
 strike men's hearts with terror. But Thamud were destroyed 
 by a terrible noise : and Ad were destroyed by a roaring and 
 furious wind; which God caused to assail them for seven 
 nights and eight days successively : thou mightest have seen 
 people during the same, lying prostrate, as though they had 
 been the roots of hollow palm-trees ; and couldest thou have 
 eeen any of them remaining ? Pharaoh also, and those who 
 were before him, and the cities which were overthrown, were 
 guilty of sin : and they severally were disobedient to the 
 apostle of their LORD ; wherefore he chastised them with an 
 abundant chastisement. When the water of the deluge arose, 
 we carried you in the ark which swam thereon ; that we 
 might make the same a memorial unto you, and the retaining 
 ear might retain it. And when one blast shall sound the 
 trumpet, and the earth shall be moved from its place, and 
 the mountains also, and shall be dashed in pieces at one 
 stroke : on that day the inevitable hour of judgment shall 
 suddenly come ; and the heavens shall cleave in sunder, and 
 shall fall in pieces, on that day : and the angels shall be on 
 the sides thereof; and eight shall bear the throne of thy 
 LORD above them, on that day. On that day ye shall be 
 presented before the judgment-seat of God ; and none of your 
 secret actions shall be hidden. And he who shall have his 
 book delivered into his right hand shall say, Take ye, read 
 this my book ; verily I thought that I should be brought to 
 this my account : he shall lead a pleasing life, in a lofty gar- 
 den, the fruits whereof shall be near to gather. Eat and 
 drink with easy digestion ; because of the good works which 
 ye sent before you, in the days which are past. But he who 
 shall have his book delivered into his left hand shall say, Oh 
 that I had not received this book ; and that I had not known
 
 438 AL KORAN. 
 
 what this my account wag I Oh that death had made an end 
 of me ! My riches have not profited me ; and my power ia 
 passed from me. And God shall say to the keepers of hett, 
 Take him, and bind him, and cast him into hell to be burned : 
 then put him into a chain of the length of seventy cubits : 
 because he believed not in the great GOD ; and was not 
 solicitous to feed the poor : wherefore this day he shall have 
 no friend here ; nor any food, but the filthy corruption flow- 
 ing from the bodies of the damned, which none shall eat but 
 the sinners. I swear by that which ye see, and that which 
 ye see not, that this is the discourse of an honorable apostle 
 and not the discourse of a poet : how little do ye believe ! 
 Neither is it the discourse of a soothsayer : how little are ye 
 admonished ! It is a revelation from the LORD of all creat- 
 ures. If Mohammed had forged any part of these discourses 
 concerning us, verily we had taken him by the right hand, 
 and had cut in sunder the vein of his heart ; neither would 
 we have withheld any of you from chastising him. And 
 verily this book is an admonition unto the pious ; and we 
 well know that there are some of you who charge the same 
 with imposture : but it shall surely be an occasion of grievous 
 sighing unto the infidels ; for it is the truth of a certainty. 
 Wherefore praise the name of thy LORD, the great God. 
 
 CHAPTER LXX. 
 
 ENTITLED, THE STEPS ; REVEALED AT MECCA. 
 IN THE NAME OF THE HOST MERCIFUL GOD. 
 
 ONE demanded and called for vengeance to fall on the 
 unbelievers : there shall be none to avert the same from being 
 inflicted by GOD, the possessor of the steps : by which the 
 angels ascend unto him, and the spirit Gabriel also, in a day 
 whose space is fifty thousand years : wherefore bear the in 
 suits of the Meccans with becoming patience ; for they see 
 their punishment afar off, but we see it nigh at hand. 1 On a 
 certain day the heaven shall become like molten brass, and
 
 AL KORAJf. 439 
 
 the mountains like wool of yarious colors, scattered abroad by 
 the wind: and a friend shall not ask a friend concerning hit 
 condition, although they see one another. The wicked shall 
 wish to redeem himself from the punishment of that day, by 
 giving up his children, and his wife, and his brother, and his 
 kindred who showed kindness unto him, and all who are in 
 the earth ; and that this might deliver him : by no means : 
 for hell fire, dragging them by their scalps, shall call him 
 who shall have turned his back, and fled from the faith, and 
 shall have amassed riches, and covetously hoarded them. 
 Verily man is created extremely impatient: when evil 
 toucheth him, he is full of complaint ; but when good befall- 
 eth him, he becometh niggardly: except those who are de- 
 voutly given, and who persevere in their prayers ; and those 
 of whose substance a due and certain portion is ready to be 
 given unto him who asketh, and him who is forbidden by 
 shame to ask : and those who sincerely believe the day of 
 judgment, and who dread the punishment of their LORD : 
 (for there is none secure from the punishment of their LORD :) 
 and who abstain from the carnal knowledge of women other 
 than their wives, or the slaves which their right hands pos- 
 sess : (for as to them they shall be blameless ; but whoever 
 coveteth any woman besides these, they are transgressors :) 
 and those who faithfully keep what they are intrusted with, 
 and their covenant ; and who are upright in their testimonies, 
 and who carefully observe the requisite rites in their prayers : 
 these shall dwell amidst gardens, highly honored. What 
 aileth the unbelievers, that they run before thee in companies, 
 on the right hand and on the left ? Doth every man of them 
 wish to enter into a garden of delight ? Bjr no means : 
 verily we have created them of that which they know. I 
 swear by the LORD of the east and of the west, that we are 
 able to destroy them, and to substitute better than them in 
 their room ; neither are we to be prevented, if we shall 
 please so to do. Wherefore suffer them to wade in vain dis- 
 putes, and to amuse themselves with sport : until they meet 
 their day with which they have been threatened ; the day 
 whereon they shall come forth hastily from their graves, as 
 though they were troops hastening to their standard : their 
 looks shall be downcast ; ignominy shall attend them. Thii 
 w the day with which they have been threatened.
 
 440 AL KORAN. 
 
 CHAPTER LXXL 
 
 IHTITLKD, NOAH ; REVEALED AT MECCA, 
 IK THK NAMB OF THB MOST MERCIFUL GOD. 
 
 VEEILT we sent Noah unto his people, saying, Warn thy 
 people, before a grievous punishment overtake them. Noah 
 said, my people, verily I am a public warner unto you ; 
 wherefore serve GOD, and fear him, and obey me ; he will 
 forgive you part of your sins ; and will grant you respite until 
 a determined time : for GOD'S determined time, when it 
 cometh, shall not be deferred ; if ye were men of understand- 
 ing, ye would know this. He said, LORD, verily I have 
 called my people night and day ; but my calling only in- 
 creaseth their aversion : and whensoever I call them to the 
 true faith, that thou mayest forgive them, they put their 
 fingers in their ears, and cover themselves with their gar- 
 ments, and persist in their infidelity, and proudly disdain my 
 counsel. Moreover 1 invited them openly, and I spake to 
 them again in public ; and I also secretly admonished them 
 in private ; and I said, Beg pardon of your LORD ; for he is 
 inclined to forgive : and he will cause the heaven to pour 
 down rain plentifully upon you, and will give you increase 
 of wealth and of children ; and he will provide you gardens, 
 and furnish you with rivers. What aileth you, that ye hope 
 not for benevolence in GOD ; since he hath created you vari- 
 ously ? Do ye not see how GOD hath created the seven 
 heavens, one above another ; and hath placed the moon 
 therein for a light, and hath appointed the sun for a taper ? 
 GOD hath also produced and caused you to spring forth from 
 the earth : hereafter he will cause you to return into the 
 same ; and he will again take you thence, by bringing you 
 forth from your graves. And GOD hath spread the earth as 
 a carpet for you, that ye may walk therein through spacious 
 paths. Noah said, LORD, verily they are disobedient unto 
 me ; and they follow him whose riches and children do no 
 other than increase his perdition. And they devised a 
 dangerous plot against Noah : and the chief men said to th 
 tthers, Ye shall by no means leave your gods ; neither shall
 
 AL KORAN. 441 
 
 ye forsake Wadd, nor Sowa, nor Yaghuth, and Yauk, and 
 Nesr. And they sedaced many ; (for thou shalt only in 
 crease error in the wicked :) because of their sins they were 
 drowned, and cast into the fire of hell ; and they found none 
 to protect them against GOD. And Noah said, LORD, leave 
 not any families of the unbelievers on the earth : for if thou 
 leave them, they will seduce thy servants, and will beget 
 none but a wicked and unbelieving offspring. LORD, for- 
 give me and my parents, and every one who shall enter my 
 house, being a true believer, and the true believers of both 
 flexes ; and add unto the unjust doers nothing but destruc- 
 tion. 
 
 CHAPTER LXXIL 
 
 nrriTLED, THE GENII; REVEALED AT MECCA. 
 
 IN THB NAME OF THE MOST MERCIFUL OOD. 
 
 SAT, It hath been revealed unto me that a company of 
 genii attentively heard me reading the Koran, and said, Verily 
 we have heard an admirable discourse ; which directeth unto 
 the right institution ; wherefore we believe therein, and we 
 will by no means associate any other with our LORD. He 
 (may the majesty of our LORD be exalted !) hath taken no 
 wife, nor hath he begotten any issue. Yet the foolish among 
 us hath spoken that which is extremely false of GOD ; but 
 we verily thought that neither man nor genius would by any 
 means- have uttered a lie concerning GOD. And there are 
 certain men who fly for refuge unto certain of the genii ; but 
 they increase their folly and transgression : and they also 
 thought, as ye thought, that GOD would not raise any one to 
 life. And we formerly attempted to pry into what wot trans- 
 acting in heaven ; but we found the same filled with a strong 
 guard of angels, and with flaming darts : and we sat on torn* 
 vf the seats thereof to hear the discourse of its inhabitants ; 
 but whoever listeneth now, findeth a flame laid in ambush for 
 him, to guard the celestial confines. And we know not 
 whether evil he hereby intended against those who are in the
 
 442 AL KORAN. 
 
 earth, or whether their LORD intendeth to direct them aright. 
 There are some among us who are upright ; and there art 
 some among us who are otherwise : we are of different ways. 
 And we verily thought that we could by uo means frustrate 
 GOD in the earth, neither could we escape him by flight : 
 wherefore, when we had heard the direction contained in the 
 Koran, we believed therein. And whoever believeth in his 
 LORD, need not fear any diminution of his reward, nor any 
 injustice. There are some Moslems among us ; and there are 
 others of us who swerve from righteousness. And whoso 
 embraceth Islam, they earnestly seek true direction : but 
 those who swerve from righteousness shall be fuel for hell. 
 If they tread in the way of truth, we will surely water them 
 with abundant rain ; that we may prove them thereby : but 
 whoso turneth aside from the admonition of his LORD, him 
 will he send into a severe torment. Verily the places of wor- 
 ship are set apart unto GOD : wherefore invoke not any other 
 therein together with GOD. When the servant of GOD stood 
 up to invoke him, it wanted little but that the genii had 
 pressed on him in crowds, to hear him rehearse the Koran. 
 Say, Verily I call upon my LORD only, and I associate no 
 other god with him. Say, Verily I am not able, of myself , to 
 procure you either hurt, or a right institution. Say, Verily 
 none can protect me against GOD ; neither shall I find any 
 refuge besides him. lean do no more than publish what hath 
 been revealed unto me from GOD, and his messages. And 
 whosoever shall be disobedient unto GOD, and his apostle, for 
 him is the fire of hell prepared; they shall remain therein 
 forever. Until they see the vengeance with which they are 
 threatened, they will not cease their opposition : but then shall 
 they know who were the weaker in a protector, and the fewer 
 in number. Say, I know not whether the punishment with 
 which ye are threatened be nigh, or whether my LORD will 
 appoint for it a distant term. He knoweth the secrets of 
 futurity ; and he doth not communicate his secrets unto any, 
 except an apostle in whom he is well pleased : and he causeth 
 a guard of angels to march before him, and behind him ; that 
 he may know that they have executed the commissions ot 
 their LORD ; he comprehendeth whatever is with them ; ana 
 oounteth all things by number.
 
 AL KORAK. 
 CHAPTER LXXm. 
 
 JWTITLED, THE WRAPPED UP; REVEALED AT MECCA. 
 IN THE NAMB OF THE MOST MERCIFUL GOD. 
 
 THOU wrapped up, arise to prayer, and continue therein 
 during the night, except a small part ; that is to say, during one 
 half thereof: or do thou lessen the same a little or add thereto. 
 And repeat the Koran with a distinct and sonorous voice : 
 for we will lay on thee a weighty word. Verily the rising by 
 night is more efficacious for steadfast continuance in devotion, 
 and more conducive to decent pronunciation : for in the day- 
 time thou hast long employment. And commemorate the 
 name of thy LORD ; and separate thyself unto him, renounc- 
 ing wordly vanities. He is the LORD of the east, and of the 
 west ; there is no GOD but he. Wherefore take him for thy 
 patron : and patiently suffer the contumelies which the infidels 
 utter against thee ; and depart from them with a decent de- 
 parture. And let me alone with those who charge the Koran 
 with falsehood, who enjoy the blessings of this life ; and bear 
 with them for a while : verily with us are heavy fetters, and 
 a burning fire, and food ready to choke him who swalloweth it, 
 and painful torment. On a certain day the earth shall be 
 shaken, and the mountains also, and the mountains shall be- 
 come a heap of sand poured forth. Verily we have sent unto 
 you an apostle, to bear witness against you ; as we sent an 
 apostle unto Pharaoh ; but Pharaoh was disobedient unto the 
 apostle ; wherefore we chastised him with a heavy chastise- 
 ment. How, therefore, will ye escape, if ye believe not, the 
 day which shall make children become gray-headed through 
 terror? The heaven shall be rent in sunder thereby: the 
 promise thereof shall surely be performed. Verily this it an 
 admonition ; and whoever is willing to be admonished will 
 take the way unto his LORD. Thy LORD knoweth that thou 
 continuest in prayer and meditation sometimes near two third 
 parts of the night, and sometimes one half thereof, and at other 
 times one third part thereof; and a part of thy companions, who 
 are with thee, do the same. But GOD measureth the night and 
 the day ; he knoweth that ye cannot exactly compute the same 
 wherefore he turneth favorably unto you. Read, therefor^
 
 444 AL KORAN. 
 
 so much of the Koran as may be easy unto you. He knoweth 
 that there will be some infirm among you ; and others travel 
 through the earth, that they may obtain a competency of the 
 jounty of GOD : and jthers fight in the defence of GOD'S faith. 
 Read, therefore, so much of the same as may be easy. And 
 observe the stated, times of prayer, and pay the legal alms ; 
 and lend unto GOD an acceptable loan ; lor whatever good 
 ye send before your souls, ye shall find the same with GOD. 
 This witt be better, and will merit a greater reward. And ask 
 GOD forgiveness ; for GOD is ready to forgive, and raercifuL 
 
 CHAPTER LXXIV 
 
 INTITLED, THE COVERED ; REVEALED AT MECCA. 
 IK THE NAME OF THE HOST UEBCIFDL ODD. 
 
 THOU covered, arise and preach, and magnify thy LORD 
 And cleanse thy garments : and fly every abomination : and 
 be not liberal in hopes to receive more in return : and patient- 
 ly wait for thy LORD. When the trumpet shall sound, verily 
 that day shall be a day of distress and uneasiness unto the 
 unbelievers. Let me alone with him whom I have created, 
 on whom I have bestowed abundant riches, and children 
 dwelling in his presence, and for whom I have disposed affairs 
 in a smooth and easy manner, and who desire th that I will 
 yet add other blessings unto him. By no means : because he 
 is an adversary to our signs. I will afflict him with grievous 
 calamities : for he hath devised and prepared contumelioiH 
 expressions to ridicule the Koran. May he be cursed : how 
 maliciously hath he prepared the same ! And again, may 
 he be cursed : how maliciously hath he prepared the same ! 
 Then he looked, and frowned, and put on an austere counte- 
 nance : then he turned back, and was elated with pride ; and he 
 eaid, This is no other than a piece of magic, borrowed from 
 others : these are only the words of a man. I will cast him 
 to be burned in hell. And what shall make thee to under 
 stand what hell is ? It leaveth not anything unconsumtd,
 
 AL KORAN. 445 
 
 neither doth it suffer anything to escape : it scorcheth men's, 
 flesh : over the same are nineteen angels appointed. We 
 have appointed none but angels to preside over hell fire : and 
 we have expressed the number of them only for an occasion 
 of discord to the unbelievers ; that they to whom the scriptures 
 have been given may be certain of the veracity of this book, 
 and the true believers may increase in faith ; and that those 
 to whom the scriptures have been given, and the true believ- 
 ers, may not doubt hereafter ; and that those in whose hearts 
 there it an infirmity, and the unbelievers, may say, What 
 mystery doth GOD intend by this number ? Thus doth GOD 
 cause to err whom he pleaseth ; and he directeth whom he 
 pleaseth. None knoweth the armies of thy LORD besides 
 him ; and this is no other than a memento unto mankind. 
 Assuredly. By the moon, and the night when it retreateth, 
 and the morning when it reddeneth, I swear that this is one 
 of the most terrible calamities, giving warning unto men, as 
 well as unto him among you who desireth to go forward, as 
 unto him who chooseth to remain behind. Every soul is given 
 in pledge for that which it shall have wrought : except the 
 companions of the right hand ; who shall dwell in gardens, 
 and shall ask one another questions concerning the wicked, 
 and shall also ask the wicked themselves, saying, What hath 
 brought you into hell ? They shall answer, We were not of 
 those who were constant at prayer, neither did we feed the 
 poor ; and we waded in vain disputes with the fallacious 
 reasoners ; and we denied the day of judgment, until death 
 overtook us : and the intercession of the intercedes shall not 
 avail them. What aileth them, therefore, that they turn aside 
 from the admonition of the Koran, as though they were tim- 
 orous asses flying from a lion ? But every man among them 
 desireth that he may have expanded scrolls delivered to him 
 from God. By no means. They fear not the life to come. 
 By no means : verily this is a sujficient warning. Whoso 
 is willing to be warned, him shall it warn : but they shall not 
 be warned, unless GOD shall please. He is worthy to b 
 feared ; and he is inclined to forgiveness.
 
 446 AL KORAN. 
 
 CHAPTER LXXV. 
 
 THE BE8UEBECTION ; BEVEALED AT MECCA. 
 IN THB NAME OF THE MOST MERCIFUL GOD. 
 
 VERILY I swear by the day of resurrection ; and I sweat 
 by the soul which accuseth itself: doth man think that we 
 will not gather his bones together ? Yea : we are able to 
 put together the smallest bones of his fingers. But man 
 chooseth to be wicked, for the time which is before him. 
 He asketh, When Witt the day of resurrection be ? But 
 when the sight shall be dazzled, and the moon shall be 
 eclipsed, and the sun and the moon shall be in conjunction ; 
 on that day man shall say, Where it a place of refuge ? By 
 no means : there shatt be no place to fly unto. With thy 
 LORD shall be the sure mansion of rest on that day : on that 
 day shall a man be told that which he hath done first and 
 last. Yea ; a man shatt be an evidence against himself: and 
 though he offer his excuses, they shatt not be received. Move 
 not thy tongue, Mohammed, in repeating the revelations 
 brought thee by Gabriel, before he shall have finished the same, 
 that thou mayest quickly commit them to memory : for the 
 collecting the Koran in thy mind, and the teaching thee the 
 true reading thereof, are incumbent on us. But when we 
 shall have read the same unto thee by the tongue of the angel, 
 do thou follow the reading thereof : and afterwards it shall be 
 our part to explain it unto thee. By no means shalt thou be 
 thus hasty for the future. But ye love that which hasteneth 
 away, and neglect the life to come. Some countenances on 
 that day shall be bright, looking towards their LORD : and 
 some countenances, on that day, shall be dismal : they shall 
 think that a crushing calamity shall be brought upon them. 
 Assuredly. When a man's soul shall come up to his throat, 
 in his last agony, and the standers-by shall say, Who bringeth 
 a charm to recover him f and shall think it to be his departure 
 out of this world ; and one leg shall be joined with the other 
 leg : on that day unto thy LORD shall he be driven. For 
 he believed not, neither did he pray ; but he accused Godt 
 vpostle of imposture, and turned back from obeying him
 
 Ai, KORAN. 447 
 
 then he departed unto his family, walking with a haughty 
 mien. Wherefore," woe be unto thee ; woe ! And again, 
 woe be unto thee ; woe ! Doth man think that he shall be 
 left at full liberty, without control f Was he not a drop of 
 seed, which was emitted? Afterwards he became a little co- 
 agulated blood, and God formed him, and fashioned him with 
 just proportion ; and made of him two sexes, the male and 
 the female. Is not he who hath done this able to quicken 
 the dead ? 
 
 CHAPTER LXXVL 
 
 ENTITLED, MAN ; REVEALED AT MECCA. 
 IN THE NAME Or THE MOST MERCIFUL GOD. 
 
 DID there not pass over man a long space of time ; during 
 which he was a thing not worthy of remembrance P 1 Verily 
 we have created man of the mingled seed of both sexes, that 
 we might prove him : and we have made him to hear and to 
 see. We have surely directed him in th way ; whether he 
 be grateful, or ungrateful. Verily we have prepared for the 
 unbelievers chains, and collars, and burning fire. But the 
 just shall drink of a cup of wine, mixed with the water of 
 Cafur, a fountain whereof the servants of GOD shall drink ; 
 they shall convey the same by channels whithersoever they 
 please. These fulfil their vow, and dread the day, the evil 
 whereof will disperse itself far abroad ; and give food unto 
 the poor, and the orphan, and the bondman, for his sake, tay- 
 ing, We feed you for GOD'S sake only : we desire no recom- 
 pense from you, nor any thanks : verily we dread, from our 
 LORD, a dismal and calamitous day. Wherefore GOD shall 
 deliver them from the evil of that day, and shall cast on 
 them brightness of countenance, and joy ; and shall reward 
 them, for their patient persevering, with a garden and silk 
 garments : therein shall they repose themselves on couches ; 
 they shall see therein neither sun nor moon ; and the shades 
 thereof shall be near spreading above them, and the fruits 
 thereof shall hang low, so as to be easily gathered. And
 
 448 AL KORAtf. 
 
 their attendants shall go round about unto them, with vessels 
 of silver, and goblets : the bottles shall be bottles of silver 
 $hining like glass ; they shall determine the measure thereof 
 by their wish. And therein shall they be given to drink of a 
 cup of wine, mixed with the water of Zenjebil, a fountain in 
 paradise named Salsabil : and youths, which shall continut 
 forever in their bloom, shall go round to attend them ; whei 
 thou seest them, thou shalt think them to be scattered pearls 
 and when thou lookest, there shalt thou behold delights, and 
 a great kingdom. Upon them shall be garments of fine green 
 silk, and of brocades, and they shall be adorned with brace- 
 lets of silver : and their LORD shall give them to drink of 
 most pure liquor ; and shall say unto them. Verily this ia 
 your reward : and your endeavor is gratefully accepted. 
 Verily we have sent down unto thee the Koran, by a grad- 
 ual revelation. Wherefore patiently wait the judgment of 
 thy LORD ; and obey not any wicked person or unbeliever 
 among them. And commemorate the name of thy LORD, 
 in the morning, and in the evening : and during some part 
 of the night worship him, and praise him a long part of the 
 night. Verily these men love the transitory life, and leave 
 behind them the heavy day of judgment. We have created 
 them, and have strengthened their joints ; and when we 
 please, we will substitute others like unto them, in their stead. 
 Verily this is an admonition : and whoso willeth, taketh the 
 way unto his LORD : but ye shall not will, unless GOD will- 
 eth ; for GOD is knowing and wise. He leadeth whom he 
 pleaseth into his mercy ; but for the unjust hath he prepareJ 
 a grievous punishment. 
 
 CHAPTER LXXVIL 
 
 0TTITLED, THOSE WHICH ARK SENT ; BEVEALED AT MECCA. 
 IK THB RUT! Or THB MOST MEKCIFUL GOD. 
 
 BY the angels which are sent by God, following one another 
 hi a continual series ; and those which move swiftly, with a
 
 A.L KORAN. 449 
 
 rapid motion ; and by those which disperse his command^ 
 by divulging them through the earth ; and by those which 
 separate truth from falsehood, by distinguishing the same ; 
 and by those which communicate the divine admonitions, to 
 excuse, or to threaten : verily that which ye are promised it 
 inevitable. When the stars, therefore, shall be put out, and 
 when the heaven shall be cloven in sunder, and when the 
 mountains shall be winnowed, and when the apostles shall 
 have a time assigned to them to appear and bear testimony 
 against their respective people ; to what a day shall that ap- 
 pointment be deferred ! to the day of separation : and whai 
 shall cause thee to understand what the day of separation is ? 
 On that day, woe be unto them who accused the prophets of 
 imposture ! Have we not destroyed the obstinate unbelievers 
 of old ? We will also cause those of the latter times to fol- 
 low them. Thus do we deal with the wicked. Woe be, on 
 that day, unto them who accused the prophets of imposture ! 
 Have we not created you of a contemptible drop of seed, 
 which we placed in a sure repository, until the fixed term of 
 delivery f And we were able to do this : for we are most 
 powerful. On that day, woe be unto those who accused the 
 prophets of imposture : Have we not made the earth to con- 
 tain the living and the dead, and placed therein stable and 
 lofty mountains, and given you fresh water to drink ? Woe 
 be, on that day, unto those who accused the prophets of im- 
 posture ! It shall be said unto them, Go ye to the punish- 
 ment which ye denied as a falsehood : go ye into the shadow 
 of the smoke of heU, which shall ascend in three columns, 
 and shall not shade you from the heat, neither shall it be of 
 service against the flame ; but it shall cast forth sparks as big 
 as towers, resembling yellow camels in color. Woe be, on 
 that day, unto those who accused the prophets of imposture ! 
 This shall be a day whereon they shall not speak to any pur- 
 pose ; neither shall they be permitted to excuse themselves. 
 Woe be, on that day, unto those who accused the prophets of 
 Imposture! This shall be the day of separation : we will 
 assemble both you and your predecessors. Wherefore, if ye 
 have any cunning stratagem, employ stratagems against me. 
 Woe be, on that day, unto those who accused the prophets of 
 imposture ! But the pious shall dwell amidst shades and 
 fountains, and fruits of the kind* which they shall desire : 
 tnd it thatt be taid unto them, Eat and drink with easy dige- 
 29
 
 450 AL KORAN. 
 
 tion, in recompense for that which ye have wrought ; for thus 
 do we reward the righteous doers. Woe be, on that day, 
 unto those who accused the prophets of imposture ! Eat, un- 
 believers, and enjoy the pleasures of this life, for a little while : 
 verily ye are wicked men. Woe be, on that day, unto those 
 who accused the prophets of imposture ! And when it is 
 said unto them, Bow down ; they do not bow down. Woe 
 be, on that day, unto those who accused the prophets of im- 
 posture ! In what new revelation will they believe, after 
 this. 
 
 CHAPTER LXXVHI. 
 
 ENTITLED, THE NEWS ; REVEALED AT MECCA. 
 IN THE NAME OF THE MOST MERCIFUL OOD. 
 
 CONCERNING what do the unbelievers ask questions of one 
 another ? Concerning the great news of the resurrection, 
 about which they disagree. Assuredly they shall hereafter 
 know the truth thereof. Again, Assuredly they shall here- 
 after know the truth thereof. Have we not made the earth 
 for a bed, and the mountains for stakes to fix the same ? And 
 have we not created you of two sexes ; and appointed your 
 sleep for rest ; and made the night a garment to cover you , 
 and destined the day to the gaining your livelihood ; and 
 built over you seven solid heavens ; and placed therein a 
 burning lamp? And do we not send down from the clouds 
 pressing forth rain, water pouring down in abundance, that 
 we may thereby produce corn, and herbs, and gardens plant- 
 ed thick with trees ? Verily the day of separation is a fixed 
 period : the day whereon the trumpet shall sound, and ye 
 shall come in troops to judgment ; and the heaven shall be 
 opened, and shall be full of gates for the angels to pass 
 through ; and the mountains shall pass away, and become as 
 a vapor ; verily hell shall be a place of ambush, a recep- 
 tacle for the transgressors, who shall remain therein for ages : 
 they shall not taste any refreshment therein, or any drink, 
 except boiling water, and filthy corruption : a fit recompense
 
 AL KORAN. 451 
 
 fm their deeds! For they hoped that they should not b 
 Drought to an account, and they disbelieved our signs, accus- 
 ing them of falsehood. But everything have we computed, 
 and written down. Taste, therefore : we will not add unto 
 you any other than torment. But for the pious is prepared a 
 place of bliss : gardens planted with trees, and vineyards, 
 and damsels with swelling breasts, of equal age with them- 
 $clves, and a full cup. They shall hear no vain discouise 
 there, nor any falsehood. This shall be their recompense 
 from thy LORD ; a gift fully sufficient : from the LORD of 
 heaven and earth, and of whatever is between them ; the 
 Merciful. The inhabitants of heaven or of earth shall not 
 dare to demand audience of him : the day whereon the spirit 
 Gabriel and the other angels shall stand in order, they shall 
 not speak in behalf of themselves or others, except he only to 
 whom the Merciful shall grant permission, and who shall 
 say that which is right. This is the infallible day. Whoso, 
 therefore, willeth, let him return unto his LORD. Verily 
 we threaten you with a punishment nigh at hand : the day 
 whereon a man shall behold the good or evil deeds which his 
 hands have sent before him ; and the unbeliever shall say, 
 Would to GOD I were dust ! 
 
 CHAPTER LXXIX. 
 
 IHTITLED, THOSE WHO TEAR FORTH; REVEALED AT 
 MECCA. 
 
 IK THE HAMB Or THE MOST MKKCIFCL GOD. 
 
 Br the angels who tear forth the souls of some with vio- 
 lence ; and by those who draw forth the souls of others with 
 gentleness ; by those who glide swimmingly through the air 
 with the commands of God ; and thoie who precede and ushoi 
 the righteous to paradise ; and those who subordinately gov- 
 ern the affairs of this world : on a certain day, the disturb- 
 ing blast of the trumpet shall disturb the universe ; and the 
 mbsequent blast shall follow it. On that day men's hearts
 
 452 AL KORAN. 
 
 shall tremble : their looks shall be cast down. The it^ftdeh 
 eay, Shall we surely be made to return whence we came v 
 After we shall have become rotten bones, shall we be again 
 raised to life ? They say, This then will be a return to loss. 
 Verily it will be but one sounding of the trumpet^ and, behold, 
 they shall appear alive on the face of the earth. Hath not 
 the story of Moses reached thee ? When his LORD called 
 unto him in the holy valley Towa, saying, Go unto Pharaoh; 
 for he is insolently wicked : and say, Hast thou a desire to 
 become just and holy ; and I will direct thee unto thy LORD, 
 that thou mayest fear to transgress. And he showed him the 
 very great sign of the rod turned into a serpent : but he 
 charged Moses with imposture, and rebelled against God, 
 Then he turned back hastily ; and he assembled the magi- 
 cians, and cried aloud, saying, I am your supreme LORD. 
 Wherefore GOD chastised him with the punishment of the 
 life to come, and also of this present life. Verily herein is 
 an example unto him who feareth to rebel. Are ye more 
 difficult to create, or the heaven whiclj God hath built ? He 
 hath raised the height thereof, and hath perfectly formed the 
 same : and he hath made the night thereof dark, and hath 
 produced the light thereof. After this, he stretched out the 
 earth, whence he caused to spring forth the water thereof, and 
 the pasture thereof; and he established the mountains, for 
 the use of yourselves, and of your cattle. When the prevail- 
 ing, the great day shall come, on that day shall a man call to 
 remembrance what he hath purposely done : and hell shall 
 be exposed to the view of the spectator. And whoso shall 
 have transgressed, and shall have chosen this present life ; 
 verily hell shall be his abode ; but whoso shall have dreaded 
 the appearing before his LORD, and shall have refrained his 
 soul from lust, verily paradise shall be his abode. They will 
 ask thee concerning the last hour, when will be the fixed time 
 thereof? By what means canst thou give any information of 
 the same? Unto thy LORD belongeth the knowledge of the 
 period thereof: and thou art only a warner, who fearcst the 
 same. The day whereon they shall see the same, it shall 
 teem to them as though they had not tarried in tht world 
 longer than an evening, or a morning thereof.
 
 AL KORAN. 45* 
 
 CHAPTER LXXX. 
 
 IICTITLBD, HE FROWNED ; REVEALED AT MECCA. 
 IH THB WAMB OF TH MOST MEBCIFDL SOD. 
 
 THE prophet frowned, and turned aside, because the blind 
 man came unto him : and how dost thou know whether he 
 shall peradventure be cleansed from his sins, or whether he 
 hall be admonished, and the admonition shall profit him ? 
 The man who is wealthy, thou receives! respectfully ; where- 
 as it is not to be charged on thee, that he is not cleansed : but 
 him who cometh unto thee earnestly, seeking his salvation, 
 and who feareth God, dost thou neglect. By no means 
 ihouldst thou act thus. Verily the Koran is an admonition 
 (and he who is willing retaineth the same;) written in vol- 
 umes honorable, exalted, and pure ; by the hands of scribes 
 honored, and just May man be cursed ! What hath seduced 
 him to infidelity ? Of what thing doth God create him ? 
 Of a drop of seed doth he create him ; and he formeth 
 him with proportion ; and then facilitateth his passage 
 out of the womb: afterwards he causeth him to die, and 
 layeth him in the grave ; hereafter, when it shall please 
 him, he shall raise him to life. Assuredly, He hath not 
 hitherto fully performed what God hath commanded him. 
 Let man consider his food ; in what manner it is provided. 
 We pour down water by showers ; afterwards we cleave the 
 earth in clefts, and we cause corn to spring forth therein, and 
 grapes, and clover, and the olive, and the palm, and gardens 
 planted thick with trees, and fruits, and grass, for the use of 
 yourselves and of your cattle. When the stunning sound of 
 the trumpet shall be heard ; on that day shall a man fly from 
 his brother, and his mother, and his father, and his wife, and 
 his children. Every man of them, on that day, shall have 
 business of his own sufficient to employ his thoughts. On 
 that day the faces of some shall be bright, laughing, and joy- 
 ful : and upon the faces of others, on that day, shall there bt 
 iust ; darkness shall cover them. These are the unbelievers, 
 the wicked.
 
 464 AL KORAV. 
 
 CHAPTER LXXXL 
 
 nnrTLED, THE FOLDING UP; REVEALED AT MECCA 
 
 ITS THB NAME OF THB MOST MERCIFUL GOD. 
 
 WHEN the sun shall be folded up; and when the star* 
 shall fall ; and when the mountains shall be made to paae 
 away; and when the camels ten months gone with young 
 shall be neglected ; and when the wild beasts shall be gath- 
 ered together ; and when the seas shall boil ; and when tho 
 eouls shall be joined again to their bodies; and when the girl 
 who hath been buried alive shall be asked for what crime 
 she was put to death ; and when the books shall be laid 
 open ; and when the heaven shall be removed ; and when 
 hell shall burn fiercely ; and when paradise shall be brought 
 near ; every soul shall know what it hath wrought. Verily I 
 swear by the stars which are retrograde, which move swiftly, 
 and which hide themselves ; and by the night, when it com- 
 eth on ; and by the morning, when it appeareth ; that these. 
 are the words of an honorable messenger, endued with 
 strength, of established dignity in the sight of the possessor 
 of the throne, obeyed by the angels under his authority, and 
 faithful : and your companion Mohammed is not distracted. 
 He had already seen him in the clear horizon : and he sus- 
 pected not the secrets revealed unto him. Neither are these 
 the words of an accursed devil. Whither, therefore, are 
 you going ? This is no other than an admonition unto all 
 creatures ; unto him among you who shall be willing ti > walk 
 uprightly : but ye shall not will, unless GOD wilJeth, fh 
 LORD of all creatures. 
 
 CHAPTER LXXXIL 
 
 IHTITLED, THE CLEAVING IN SUNDER; REVEALED AT 
 MECCA. 
 
 IIT THB NAME OF THB HOST MERCIFUL GOD. 
 
 WHEN the heaven shall be cloven in sunder ; and when 
 the stars shall be scattered ; and when the seas shall be suf-
 
 AL KORAN. 455 
 
 fered to join their waters; and when the graves shall be 
 turned upside down : every soul shall know what it hath 
 committed, and what it hath omitted. O man, what hath 
 educed thee against thy gracious LORD, who hath created 
 thee, and put thee together, and rightly disposed thee ? In 
 what form he pleased hath he fashioned thee. Assuredly. 
 B it ye deny the last judgment as a falsehood. Verily then 
 art appointed over you guardian angels, honorable in the sight 
 of God, writing down your actions ; who know that which ye 
 do. The just shall surely be in a place of delight : but the 
 wicked shall surely be in hell ; they shall be cast therein to 
 be turned, on the day of judgment, and they shall not be 
 absent therefrom forever. What shall cause thee to under- 
 stand what the day of judgment is ? Again, What shall 
 cause thee to understand what the day of judgment it? ft 
 it a day whereon one soul shall not be able to obtain any 
 thing in behalf of another soul : and the command, on that 
 day, shall be GOD'S. 
 
 CHAPTER LXXXTTL 
 
 UTTITLED, THOSE WHO GIVE SHORT MEASURE OR WEIGHT ; 
 REVEALED AT MECCA. 
 
 IN THR NAME OP THS MOST MERCIFUL OOD. 
 
 WOE b unto those who give short measure or weight . 
 who, when they receive by measure from other men, take tb/ 
 full; but when they measure unto them, or weigh jnto them, 
 defraud ! Do not these think they shall be raised again, at 
 the sreat day, the day whereon mankind shall stand before 
 the LORD of all creatures? By no means. Verily the| 
 register of the actions of the nicked is surely Jn Sejjin , 
 And what shall make thee to understand what Sejjin u ? // 
 it a book distinctly written. Woe be on that day, unto 
 those who accused the prophets of imposture ; who denied 
 the day of judgment as a falsehood ! And none denieth the 
 same as a falsehood, except every unjust and flagitious per- 
 1011: who, when our signs are rehearsed unto him, saith,
 
 456 AL KORAN. 
 
 They are fablea of the ancients. By no means : but rathei 
 their lusts have cast a veil over their hearts. By no means. 
 Verily they shall be shut out from their LORD on that day ; 
 and they shall be sent into hell to be burned : then shall it 
 be said unto them by the infernal guards, This is what ye 
 denied as a falsehood. Assuredly. But the register of the 
 actions of the righteous is Illiyyun : and what shall cause 
 thee to understand what Illiyyun is? 1 It is a book distinctly 
 written : those who approach near unto God are witnesses 
 thereto. Verily the righteous shall dwell among delights : 
 seated on couches they shall behold objects of pleasure ; thou 
 shall see in their faces the brightness of joy. They shall be 
 given to drink of pure wine, sealed ; the seal whereof shall 
 be musk : and to this let those aspire, who aspire to happi- 
 ness : and the water mixed therewith shall be of Tasnira, a 
 fountain whereof those shall drink who approach near unto 
 the divine presence. They who act wickedly laugh the true 
 believers to scorn : and when they pass by them, they wink 
 at one another : and when they turn aside to their people, 
 they turn aside making scurrilous jests ; and when they see 
 them, they say, Verily these are mistaken men. But they 
 are not sent to be keepers over them. Wherefore one day 
 the true believers, in their turn, shall laugh the infidels to 
 scorn : lying on couches they shall look down upon them in 
 hell. Shall not the infidels be rewarded for that which they 
 have done? 
 
 CHAPTER LXXXIV. 
 
 WTITLED, THE RENDING IN SUNDER ; REVEALED AT MECCA. 
 
 IN THE NAME OF THE MOST MEBOIFUL GOD. 
 
 WHEN the heaven shall be rent in sunder, and shall obey 
 its LORD, and shall be capable thereof; and when the earth 
 shall be stretched out, and shall cast forth that which it 
 therein, and shall remain empty, and shall obey its LORD, 
 and shall be capable thereof: O man, verily laboring thou 
 laborest to meet thy LORD, and thou shalt meet him. And
 
 AL KORAN. 457 
 
 he who shall have his book given into his right hand shall 
 be called to an easy account, and shall turn unto his family 
 with joy : but he who shall have his book given him behind 
 his back shall invoke destruction to fall upon him, and he 
 shall be sent into hell to be burned ; because he rejoiced 
 insolently amidst his family on earth. Verily he thought 
 he should never return unto God: yea verily, but his LORD 
 beheld him. Wherefore I swear by the redness of the sky 
 after sunset, and by the night, and the animals which it 
 driveth together, and by the moon when she is in the full ; 
 ye shall surely be transferred successively from state to state. 
 What aileth them, therefore, that they believe not the resur- 
 rection ; and that, when the Koran is read unto them, they 
 worship not ? Yea : the unbelievers accuse the same of im- 
 posture* but GOD well knoweth the malice which they keep 
 hidden in their breasts. Wherefore denounce unto them a 
 grievous punishment, except those who believe and do good 
 works : for them is prepared a never-failing reward. 
 
 CHAPTER LXXXV. 
 
 THE CELESTIAL SIGNS ; BEYEALED AT MECCA. 
 
 IH THB HAMB OT THX MOST MBBCIFUL GOD. 
 
 BT the heaven adorned with signs ; by the promised day 
 of judgment ; by the witness, and the witnessed ; cursed 
 were the contrivers of the pit, of fire supplied with fuel 
 when they sat around the same, and were witnesses of wha 
 they did against the true believers, and they afflicted them 
 for no other reason, but because they believed in the mighty 
 the glorious GOD, unto whom belongeth the kingdom of 
 heaven and earth : and GOD it witness of all things. 1 Verily 
 for those who persecute the true believers of either sex, and 
 afterwards repent not, is prepared the torment of hell ; and 
 they shatt suffer the pain of burning. But for those who 
 believe, and do that which is right, are destined gardens be- 
 neath which rivers flow : this shatt be great felicity. Verily
 
 458 AL KORAN. 
 
 the vengeance of thy LORD it severe. He createth, and h 
 restoreth to lift he it inclined to forgive, and gracious ; th 
 possessor of the glorious throne, who effecteth that which he 
 pleaseth. Hath not the story of the hosts of Pharaoh and 
 of Thamud reached thee ? Yet the unbelievers cease not to 
 accuse the divine revelations of falsehood : but GOD encom- 
 passeth them behind, that they cannot escape. Verily that 
 which they reject is a glorious Koran ; the original whereof it 
 written in a table kept in heaven. 
 
 CHAPTER LXXXVL 
 
 nrrrrLED, THB STAR WHICH APPEARED BT NIGHT; BB- 
 
 TKALKD AT MECCA, 
 nr THB KAMI or THB HOST MEKOIFCL GOD. 
 
 BT the heaven, and that which appeareth by night : but 
 what shall cause thee to understand what that which appear- 
 eth by night it ? it it the star of piercing brightness : every 
 soul hath a guardian set over it. Let a man consider, there- 
 fore, of what he is created. He is created of seed poured 
 forth, issuing from the loins, and the breastbones. Verily 
 God is able to restore him to life, the day whereon all secret 
 thoughts and actions shall be examined into ; and he shall 
 have no power to defend himself, nor any protector. By the 
 heaven which returneth the rain ; and by the earth which 
 openeth to let forth vegetables and springs : verily this it a 
 discourse distinguishing good from evil ; and it it not com- 
 posed with lightness. Verily the infidels are laying a plot to 
 frustrate my designs : but I will lay a plot for their ruin. 
 Wherefore, prophet, bear with the unbelievers : lot them 
 alone a while.
 
 AL KORAN. 450 
 
 CHAPTER LXXXVIL 
 
 DmTLED, THE MOST HIGH ; REVEALED AT MBCOA. 
 IN THB HJUKB OF THE HOST MERCIFUL OOD 
 
 PRAISE the name of thy LORD, the most high ; who hatfc 
 created, and completely formed his creatures : and who de 
 termineth them to various ends, and directeth them to attaiv 
 the same ; and who produceth the pasture for cattle, anc 
 afterwards rendereth the same dry stubble of a dusky hue. 
 We will enable thee to rehearse our revelations ; and thou 
 shalt not forget any part thereof, except what GOD shall 
 please ; for he knoweth that which is manifest, and that which 
 is hidden. And we will facilitate unto thee the most easy 
 way. Wherefore admonish thy people, if thy admonition shall 
 be profitable unto them. Whoso feareth God, he will be ad- 
 monished : but the most wretched unbeliever will turn away 
 therefrom ; who shall be cast to be broiled in the greater fire 
 of hell, wherein he shall not die, neither shall he live. Now 
 hath he attained felicity, who is purified by faith, and whc 
 remembereth the name of his LORD, and prayeth. But ye 
 prefer this present life : yet the life to come it better, and 
 more durable. Verily this it written in the ancient books, 
 the books of Abraham and Moses. 
 
 CHAPTER LXXXVHL 
 
 IirTITLED, THE OVERWHELMING ; REVEALED AT HBCCA. 
 nr THB HA ME or THB MOST MERCIFUL OOD. 
 
 HATH the news of the overwhelming day of judgment 
 reached thee ? The countenances of some, on that day, shall 
 fo cast down ; laboring and toiling : they shall be cast into 
 scorching fire to be broiled : they shall be given to drink of
 
 460 AL KOBAN. 
 
 boiling fountain : they shall have no food, but of dry thorns 
 and thistles : which shall not fatten, neither shall they satisfy 
 hunger. But the countenances of others, on that day, shaft bt 
 joyful ; well pleased with their past endeavor : they shall be 
 placed in a lofty garden, wherein thou shalt hear no vain dis- 
 course : therein shall be a running fountain ; therein shall be 
 raised beds, and goblets placed before them, and cushions laid 
 in order, and carpets ready spread. Do they not consider 
 the camels, how they are created ; and the heaven, how it is 
 raised ; and the mountains, how they are fixed ; and the 
 earth, how it is extended ? Wherefore warn thy people ; for 
 thou art a warner only : thou art not impowered to act witk 
 authority over them. But whoever shall turn back, and dis- 
 believe, GOD shall punish him with the greater punishment 
 of the life to come. Verily unto us shall they return : then 
 shall it be our part to bring them to account. 
 
 CHAPTER LXXXTX. 
 
 nCTITLED, THE DAYBREAK ; REVEALED AT MECCA. 
 IX THE KAME OF THB HOST MERCIFUL GOD. 
 
 BY the daybreak, and ten nights ; by that which is double, 
 and that which is single ; and by the night when it cometh 
 on : is there not in this an oath formed with understanding ? 
 Hast thou not considered how thy LORD dealt with Ad, ?A 
 people of Irem, adorned with lofty buildings^the like whereof 
 hath not been erected in the land ; and with Thamud, who 
 hewed the rocks in the valley into houses ; and with Pharaoh, 
 the contriver of the stakes : who had behaved insolently in 
 the earth, and multiplied corruption therein ? Wherefore thj 
 LORD poured on them various kinds of chastisement : ft f 
 thy LORD is surely in a watch-tower, whence he observeth 
 the actions of men. Moreover man, when his LORD trieth 
 him by prosperity, and honoreth him, and is bounteous unto 
 him, saith, My LORD honoreth me ; but when he proveth him 
 iy afflictions, and withholdeth his provisions from him, ha
 
 AL KORAN, 461 
 
 with, My LORD despiseth me. By no means : but ye honoi 
 not the orphan, neither do ye excite one another to feed the 
 poor ; and ye devour the inheritance of the weak, with un- 
 distinguishing greediness, and ye love riches with much affec- 
 tion. By no means should ye do thus. When the earth shall 
 be minutely ground to dust ; and thy LORD shall come, and 
 the angels rank by rank ; and hell, on that day, shall be 
 brought nigh : on that day shall man call to remembrance hit 
 evil deeds ; but how shall remembrance avail him ? He shall 
 say, Would to GOD that I had heretofore done good works in 
 my lifetime ! On that day none shall punish with his pun- 
 ishment ; nor shall any bind with his bonds. thou soul 
 which art at rest, return unto thy LORD, well pleased with 
 thif reward, and well pleasing unto God: enter among my 
 servants ; and enter my pa/adise. 
 
 CHAPTER 
 
 LKTITLKD, THE TBBEITOBT ; BKTBAL*D AT MKOOA. 
 
 IK THE NAME OF THE MOST MBECIFUL OOD. 
 
 I SWEAR by this territory, (and thou, prophet, resides! 
 in this territory,) and by the begetter, and that which he hath 
 begotten ; verily we have created man in misery. Doth he 
 think that none shall prevail over him ? He saith, I have 
 wasted plenty of riches. Doth he think that none seeth him ? 
 Have we not made him two eyes, and a tongue, and two lips; 
 and shown him the two highways of good and evil ? Yet he 
 *ttempteth not the cliff. What shall make thee to understand 
 what the cliff is ? It is to free the captive ; or to feed, in the 
 day of famine, the orphan who is of kin, or the poor man who 
 lieth on the ground. Whoso doth this, and is one of those 
 who bslieve, and recommend perseverance unto each other, 
 and recommend mercy unto each other; these shall be the 
 companions of the right hand. But they who shall disbelieve 
 nr signs shall be the companions of the left hand : abo 
 them shall be arched fire.
 
 462 AL KORAN. 
 
 CHAPTER XCL 
 
 ENTITLED, THE SUN; REVEALED AT MECCA. 
 IN THE NAME Of THE MOST MERCIFUL GOD. 
 
 BY the Sun, and its rising brightness ; by the moon wheo 
 she followeth him ; by the day, when it showeth his splendor ; 
 by the night, when it covereth him with darkness ; by the 
 heaven, and him who built it ; by the earth, and him whc 
 spread it forth ; by the soul, and him who completely formed 
 it, and inspired into the same its faculty of distinguishing, 
 and power of choosing, wickedness and piety : now is he who 
 hath purified the same, happy ; but he who hath corrupted the 
 same, is miserable. Thamud accused their prophet Saleh of 
 imposture, through the excess of their wickedness : when the 
 wretch among them was sent to slay the camel ; and the apos- 
 tle of GOD said unto them, Let alone the camel of GOD ; and 
 hinder not her drinking. But they charged him with impos- 
 ture ; and they slew her. Wherefore their LORD destroyed 
 them, for their crime, and made their punishment equal unto 
 them all : and he feareth not the issue thereof. 
 
 CHAPTER XCH. 
 
 IWTITLED, THE NIGHT; REVEALED AT MECCA. 
 
 IH THB NAME OF THB MOST MERCIFUL GOD. 
 
 BY the night, when it covereth all things with darkness ; 
 by the day, when it shineth forth ; by his who hath created 
 the male, and the female : verily your endeavor is different. 
 Now whoso is obedient, and feareth God, and professeth the 
 truth of that faith which is most excellent ; unto him will we 
 facilitate the way to happiness : but whoso shall be covetous, 
 and shall be wholly taken up urith thi$ world, and shall denj
 
 AL KORAN. 461 
 
 the truth of that which is most excellent ; unto him will wa 
 facilitate the way to misery ; and his riches shall not profit 
 him, when he shall fall headlong into hell. Verily unto us 
 appertaineth the direction of mankind: and ours is the life 
 to come, and the present life. Wherefore I threaten you with 
 fire which burneth fiercely, which none shall enter to be 
 burned except the most wretched ; who shall have disbelieved, 
 End turned back. But he who strictly bewareth idolatry and 
 rebellion shall be removed far from the same ; whogiveth hU 
 substance in alms, and by whom no benefit is bestowed on 
 any, that it may be recompensed, but who bestoweth the same 
 for the sake of his LORD, the most High, and hereafter h 
 shall be well satisfied with his reward. 
 
 CHAPTER XdlL 
 
 IHTITLID, THB BRIGHTNESS ; RKTKAiBD AT MECCA. 
 nr THB WAJMB or THB MOST MKKOIFCL GOD. 
 
 BT the brightness of the morning ; and by the night, when 
 it groweth dark : thy LORD hath not forsaken thee, neither 
 doth he hate thee. Verily the life to come shall be better for 
 thee than this present life : and thy LORD shall give thee a 
 reward wherewith thou shalt be well pleased. Did he not 
 find thee an orphan, and hath he not taken care of thee f And 
 di 1 he not find thee wandering in error, and hath he not 
 gaided thee into the truth ? And did he not find thee needy, 
 *nd hath he not enriched thee f Wherefore oppress not the 
 orphan : neither repulse the beggar : but declare the good- 
 Bess of thy LORD.
 
 464 AL KORAN. 
 
 CHAPTER XCIV. 
 
 Of TITLED, HAVE WE NOT OPENED ; BETE ALE D AT MECCA 
 IK THE NAME OF THE MOST MEKCIl'CL GOD. 
 
 HAVE we not opened thy breast ; and eased thee of thy 
 burden, which galled thy back ; and raised thy reputation 
 for thee ? Verily a difficulty shall be attended with ease 
 Verily a difficulty shall be attended with ease. When thou 
 shalt have .ended thy preaching ; labor to serve God in return 
 for hit favort ; and make thy supplication unto thy LORD. 
 
 CHAPTER XCV. 
 
 nrrrrLED, THE no; WHERE IT WAS REVEALED is 
 DISPUTED. 
 
 W THE HAM* Or THE MOST MEKCITCL GOD. 
 
 BY the fig) and the olive ; and by mount Sinai, and thi* 
 territory of security ; verily we created man of a most excel- 
 lent fabric ; afterwards we rendered him the vilest of the 
 vile : except those who believe, and work righteousness ; for 
 they shall receive an endless reward. What, therefore, shall 
 cause thee to deny the day of judgment after thit ? Is not 
 GOD the most wise judge ? 
 
 CHAPTER XCVL 
 
 , CONGEALED BLOOD ; REVEALED AT MECCA 
 nr THE HAMI or THE MOST MERCIJUL OOD. 
 
 READ, in the name of thy LOBD, who hath created aU 
 things ; who hath created man of congealed blood. Read,
 
 AL KORAN. 465 
 
 oy thy most beneficent LORD ; .who taught tho use of the 
 pen; who teacheth man that which he knoweth not. As- 
 suredly. Verily man becometh insolent, because he seeth 
 himself abound in riches. Verily unto thy LORD $hatt bt 
 the return of all. What thinkest thou as to him who forbid- 
 deth our servant, when he prayeth ? What thinkest thou ; 
 if he follow the right direction ; or command piety ? What 
 thinkest thou ; if he accuse the divine revelations of falsehood, 
 and turn his back ? Doth he not know that GOD seeth ? 
 Assuredly. Verily, if he forbear not, we will drag him by 
 the forelock, the lying, sinful forelock. And let him call 
 his council to his assistance: we also will call the infernal 
 guards to cast him into hell. Assuredly. Obey him not : bat 
 continue to adore God; and draw nigh unto him. 
 
 CHAPTER XCVTL 
 
 nmTLED, AL KADB ; WHERK IT WAS REVEALED n 
 DISPUTED. 
 
 IK THB NAMB OF THB MOST MBROIFOL OOD. 
 
 VERILT we sent down the Koran in the night of al Kadr. 1 
 And what shall make thee understand how excellent the night 
 of al Kadr is ? The night of al Kadr is better than a thou- 
 sand months. Therein do the angels descend, and the spirit 
 of Gabriel also, by the permission of their LORD, with hit 
 decrees concerning every matter. It is peace until the rising 
 of the morn. 
 
 CHAPTER XCVm. 
 
 IHTITLBD, THB EVIDENCE ; WHERE IT WA REVEALED II 
 DISPUTED. 
 
 IV THB VAMB Or THB MOST MBBOIFOL OOP. 
 
 THE unbelievers among those to whom the scriptures were 
 given, and among the idolaters, did not stagger, until the
 
 466 AL KORAN. 
 
 clear evidence had come unto them : an apostle from GOD, 
 rehearsing unto them pure books of revelations ; wherein are 
 contained right discourses. Neither were they unto whom 
 the scriptures were given divided among themselves, until 
 after the clear evidence had come unto them. And they 
 were commanded no other in the scriptures than to worship 
 GOD, exhibiting unto him the pure religion, and being ortho- 
 dox ; and to be constant at prayer, and to give alms ; and this 
 is the right religion. Verily those who believe not, among 
 those who have received the scriptures, and among the idola- 
 ters, shall be cast into the fire of hell, to remain therein for- 
 ever. These are the worst of creatures. But they who believe, 
 and do good works ; these are the best of creatures : their 
 reward with their LORD shall be gardens of perpetual abode, 
 through which rivers flow ; they shall remain therein forever. 
 GOD will be well pleased in them ; and they shall be well 
 pleased in him. This it prepared for him who shall fear hia 
 LOBD. 
 
 CHAPTER XCIX. 
 
 XNTITLED, THE EARTHQUAKE; WHERE IT WAS REVEALK* 
 18 DISPUTED. 
 
 IN THE NAME OF THB MOST MKKCIFDL GOD. 
 
 WHEN the earth shall be shaken by an earthquake ; and 
 the earth shall cast forth her burdens ; and a man shall say 
 What aileth her ? On that day the earth shall declare hei 
 tidings, for that thy LOBD will inspire her. On that day 
 men shall go forward in distinct classes, that they may be- 
 hold their works And whoever shall have wrought good of 
 the weight of an ant, shall behold the same. And whoeve. 
 shall have wrought evil of the weight of an ant, shall tohol 
 the same.
 
 AL KORAN. 467 
 
 CHAPTER C. 
 
 , THE WAR-HORSES WHICH BUN SWIFTLY: WHEKB 
 IT WAS REVEALED 18 DISPUTED. 
 
 llf THE NAME OT THB MOST MERCIFUL GOD. 
 
 ffr the war-horses which run swiftly to the battle, with a 
 panting noise ; and by those which strike fire, by dashing their 
 hoofs against the stones ; and by those which make a sudden 
 incursion on the enemy early in the morning, and therein 
 raise the dust, and therein pasa through the midst of the 
 adverse troops : verily man is ungrateful unto his LORD ; 
 and he is witness thereof: and he is immoderate in the love 
 of worldly good. Doth he not know, therefore, when that 
 which is in the graves shall be taken forth, and that which 
 it in men's breasts shall be brought to light, that their LOUD 
 trt'0, on that day, be fully informed concerning them ? 
 
 CHAPTER CL 
 
 IVTITLED, THE STRIKING; REVEALED AT MECCA. 
 IX THB NAMB O THB MOST MBRCITUL OOD. 
 
 THE striking! What is the striking? And what shall 
 make thee to understand how terrible the striking will be 1 
 On that day men shall be like moths scattered abroad, and 
 the mountains shall become like carded wool of various col- 
 ors driven by the wind. Moreover he whose balance shall 
 be heavy with good works, shall lead a pleasing life : but as 
 to him whose balance shall be light, his dwelling shall be th 
 pit of hell. What shall make thee to understand how fright 
 ful the pit of hell is? It is A burning fire.
 
 468 AL KORAN. 
 
 CHAPTER CII. 
 
 , THE EMULOUS DESIRE OF MULTIPLYING; 
 IT WAS REVEALED IS DISPUTED. 
 
 IN THE NAMB OF THE HOST HBBCIFUL GOD. 
 
 THI emulous desire of multiplying riches and children 
 employeth you, until ye visit the graves. By no means 
 should ye thus employ your time: hereafter shall ye know 
 your folly. Again, By no means : hereafter shall ye know 
 your folly. By no means: if ye knew the consequence hereof 
 with certainty of knowledge, ye would not act thus. Verily 
 ye shall see hell : again, ye shall surely see it with the eye 
 of certainty. Then shall ye be examined, on that day, con- 
 cerning the pleasures with which ye have amused yourselves 
 in this life. 
 
 CHAPTER CHI. 
 
 , THE AFTERNOON; REVEALED AT MECCA. 
 
 IN THE NAME OF THE HOST MERCIFUL GOD. 
 
 BY the afternoon ; verily man employeth himself in thai 
 which will prove of loss : except those who believe, and do 
 that which is right ; and who mutually recommend the truth. 
 \nd mutually recommend perseverance unto each other. 
 
 CHAPTER CIV. 
 
 TKTITLED, THE SLANDERER; REVEALED AT MECCA. 
 IN THE NAHB Or THE HOST MERCIFUL GOD. 
 
 WOE unto every slanderer, and backbiter : who heapeth 
 op riches, and prepareth the s&mefor the time to comet He
 
 AL KORAN. 469 
 
 tbinketb that his riches will render him immortal. By no 
 means. He shall surely be cast into Al Hotama. And who 
 shall cause thee to understand what Al Hotama it ? It is th* 
 kindled fire of GOD ; which shall mount above the hearts of 
 those who shall be cast therein. Verily it shall be as an arched 
 vault above them on columns of vast extent. 
 
 CHAPTER CV. 
 
 IKTITLED, THE ELEPHANT ; REVEALED AT MECCA. 
 IV THB HAMB OF THE MOST MERCIFUL GOD. 
 
 HAST thou not seen how thy LORD dealt with the masters 
 of the elephant? 1 Did he not make their treacherous design 
 an occasion of drawing them into error; and send against 
 them flocks of birds, which cast down upon them stones of 
 baked clay ; and render them like the leaves of corn eateo 
 by cattle ? 
 
 CHAPTER CVL 
 
 OTTITLED, KOBEI8H ; KEVEALED AT MECCA. 
 IN THB KAKB OT THB MOIT MBBOITOL ODD. 
 
 FOE the uniting of the tribe of Koreish ; their uniting in 
 tending forth the caravan of merchants and purveyors in 
 winter and summer; let them serve the LORD of this house ; 
 who supplieth them with food against hunger, and hath 
 rendered them secure from fear.
 
 170 AL KORAN. 
 
 CHAPTER CTIL 
 
 TITLED, NECESSARIES ; WHERE IT WAS REVEALED U 
 DISPUTED. 
 
 IK THE KAME OF THE MOST MBHCIFUL GOD. 
 
 WHAT thinkest thou of him who denieth the future judg 
 ment as a falsehood? It is he who pusheth away the orphan; 
 and stirreth not up others to feed the poor. Woe be unto 
 those who pray, and who are negligent at their prayer : who 
 play the hypocrites, and deny necessaries to the needy. 
 
 CHAPTER CVILL 
 
 ENTITLED, AL OAWTHAR ; REVEALED AT MECCA. 
 IN THB NAME OV THB HOST MBBCIFUL GOD. 
 
 VERILT we have given thee al Cawthar. Wherefore pray 
 unto thy LORD, and slay the victim*. Verily he who hateth 
 thee shall be childless. 
 
 CHAPTER CDL 
 
 QfTITLED, THE UNBELIEVERS ; REVEALED AT MECCA, 
 IH THB NAME OF THB HOST MBBCIFUL OOD. 
 
 SAT : O unbeh'evers, I will not worship that which y 
 worship ; nor will ye worship that which I worship. Neither 
 do I worship that which ye worship ; neither do ye worship 
 that which I worship. Ye have your religion, and I my 
 religion.
 
 AL KOBAN. 47] 
 
 CHAPTER CX. 
 
 ZNT1TLED, ASSISTANCE; REVEALED AT MECCA. 
 THE If AM K Or THB MOST MBECIFUL GOD. 
 
 WHEN the assistance of GOD shall come, and the victory 
 and thou shalt see the people enter into the religion of Goo 
 by troops : celebrate the praise of thy LORD, and ask par- 
 don of him ; for he is inclined to forgive. 
 
 CHAPTER CXL 
 nrrrrLKD, ABU LAHEB ; REVEALED AT MECCA. 
 
 II* THB 1 AMB OV THB MOST MERCIFUL GOD. 
 
 THE hands of Abu Laheb shall perish, and he shall per- 
 ish. His riches shall not profit him, neither that which he 
 hath gained. He shall go down to be burned into flaming 
 fire ; and his wife alto, bearing wood, having on her neck 
 cord of twisted fibres of a palm-tree. 
 
 CHAPTER CXIL 
 
 ENTITLED, THE DECLARATION OF QOD's UNITT ; WHERE 
 IT WAS REVEALED 18 DISPUTED. 
 
 IN THB HAMS OF THB MOST MBRCIFCL GOD. 
 
 SAT, God is one GOD ; the eternal GOD : he begettetb 
 cot, neither is he begotten : and there ia not any one like 
 unto him.
 
 472 AL KORAN. 
 
 CHAPTER CXI!!. 
 
 ENTITLED, THE DAYBREAK ; WHERE IT WAS REVKALKD 
 
 IS DISPUTED. 
 
 IH THE NAME Of THE HOST MERCIFUL GOD. 
 
 SAT, I fly for refuge unto the LORD of the daybreak, thai 
 k* may deliver me from the mischief of those things which h 
 hath created ; and from the mischief of the night, when it 
 cometh on ; and from the mischief of women blowing ou 
 knots ; and from the mischief of the envious, when he en- 
 vieth. 
 
 CHAPTER CXIV. 
 
 IHTITLED, MEN ; WHERE IT WAS RETEALED IS DISPUTED. 
 HI THE NAMB OF THE MOST MERCIFUL GOD. 
 
 SAT, I fly for refuge unto the LORD of men, the king of 
 men, the GOD of men, that he may deliver me from the mis- 
 chief of the whisperer who slyly withdraweth, who whisper- 
 eth evil suggestions into the breast* of men ; from genii and 
 men
 
 APPENDIX. 
 
 NOTES. 
 
 Page 58: (1). In this passage, Mohammed compares those who 
 believed not on him, to a man who wants to kindle a fire, but as 
 soon as it burns up, and the flames give a light, shuts his eyes, 
 lest he should see. As if he had said, "You, O Arabians, have 
 long desired a prophet of your own nation, and now I am sent 
 unto you, and have plainly proved my mission by the excellence 
 of my doctrine and revelation, you resist conviction, and refuse to 
 believe in me; therefore shall God leave you in your ignorance." 
 
 Page 59: (1). Here he compares the unbelieving Arabs to peo- 
 ple caught in a violent storm. To perceive the beauty of this 
 comparison, it must be observed, tbat the Mohammedan doctors 
 say, this tempest is a type or image of the Koran itself: the 
 thunder signifying the threats therein contained; the lightning, 
 the promises; and the darkness, the mysteries. The terror of the 
 threats makes them stop their ears, unwilling to hear truths so 
 disagreeable; when the promises are read to them, they attend 
 with pleasure; but when anything mysterious or difficult of belief 
 occurs, they stand stock still, and will not submit to be directed. 
 
 (2). Concerning the creation of Adam, here intimated, the 
 Mohammedans have several peculiar traditions. They say the 
 angels, Gabriel, Michael, and Isratil, were sent by God, one after 
 another, to fetch for that purpose seven handfuls of earth from 
 different depths, and of different colors (whence some account for 
 the various complexion of mankind); but the earth being appre- 
 hensive of the consequence, and desiring them to represent her 
 fear to God that the creature he designed to form would rebel 
 against him, and draw down his curse upon her, they returned 
 without performing God's command; whereupon he sent Azra'il on 
 the same errand, who executed his commission without remorse, 
 for which reason God appointed that angel to separate the souls 
 from the bodies, being therefore called ttu: angel of death. The 
 earth he had taken was carried into Arabia, to a place between 
 Mecca and Tayef, where, being first kneaded by the angels, it was 
 afterward fashioned by God himself into a human form, and left 
 to dry for the space of forty days, or, as others say, as many 
 years, the angels in the meantime often visiting it, and Kl>lis 
 (then one of the angels who are nearest to God's presence, after- 
 ward the devil) among the rest: 'ut ! nt Contented with looking
 
 474 APPENDIX. 
 
 on ft, kicked it with his foot till it rung and knowing God de. 
 signed that creature to be his superior, took a secret resolution 
 never to acknowledge him as such. After this, God animated the 
 figure of clay and endued it with an intelligent soul, and when he 
 had placed him in paradise, formed Eve out of his left side. 
 
 Page 60: (1). This story Mohammed borrowed from the Jewish 
 traditions, which say that the angels having spoken of man with 
 some contempt when God consulted them about his creation, God 
 made answer that the man was wiser than they; and to convince 
 them of it, he brought all kinds of animals to them, and asked 
 them their names; which they not being able to tell, he put the 
 same question to the man, who named them one after another; 
 and being asked his own name and God's name, he answered very 
 justly, and gave God the name of Jehovah. The angels' adoring 
 of Adam is also mentioned in the Talmud. 
 
 (2). The Mohammedans say that when they were cast down 
 from paradise, Adam fell on the isle of Ceylon or Serendib, and 
 Eve near Joddah (the port of Mecca) in Arabia; and that after a 
 separation of 200 years, Adam was, on his repentance, conducted 
 by the angel Gabriel to a mountain near Mecca, where he found 
 and knew his wife, the mountain being thence named Arafat; 
 and that he afterward retired with her to Ceylon, where they 
 continued to propagate their species. It may not be improper 
 here to mention another tradition concerning the gigantic 
 stature of our first parents. Their prophet, they say, affirmed 
 Adam to have been as tall as a high palm-tree; but this 
 would be too much in proportion, if that were really the print 
 of his foot, which is pretended to be such, on the top of a 
 mountain in the isle of Ceylon, thence named Pico de Adam, and 
 by the Arab writers Rahun, being somewhat above two spans 
 long (though others say it is 70 cubits long, and that when Adam 
 set one foot here, he had the other in the sea); and too little, if 
 Eve were of so enormous a size, as is said, when her head lay on 
 one hill near Mecca, her knees rested on two others in the plain, 
 about two musket-shots asunder. 
 
 Page 61: (1). The commentators say this was a stone which 
 Moses brought from Mount Sinai, and the same that fled away 
 with his garments which he laid upon it one day while he 
 washed; they add that Moses ran after the stone naked, till he 
 found himself, ere he was aware, in the midst of the people, who, 
 on this accident, were convinced of the falsehood of a report 
 which had been raised of their prophet, that he was bursten, or, 
 as others write, an hermaphrodite. They describe it to be a 
 square piece of white marble, shaped like a man's head; 
 wherein they differ not much from the accounts of European 
 travelers, who say this rock stands among several lesser 
 ones, about one hundred paces from Mount Horeb, and 
 appears to have been loosened from the neighboring moun- 
 tains, having no coherence with the others; that it is a huge mass 
 of red granite, almost round on one side, and flat on the other,
 
 APPENDIX. 475 
 
 twelve feet high and as many thick, but broader than it is high, 
 and about fifty feet in circumference. 
 
 Page 62: (1). The story to which this passage refers, is as fol- 
 lows: In the days of David some Israelites dwelt at Ailah, or 
 Elath, on the Red Sea, where on the night of the Sabbath the fish 
 used to come in great numbers to the shore, and stay there all tht 
 Sabbath, to tempt them; but the night following they returned 
 into the sea again. At length some of the inhabitants, neglecting 
 God's command, catched fish on the Sabbath, and dressed and ate 
 them; and afterward cut canals from the sea, for the fish to 
 enter, with sluices, which they shut on the Sabbath, to prevent 
 their return to the sea. The other part of the inhabitants, whc 
 strictly observed the Sabbath, used both persuasion and force to 
 stop this impiety, but to no purpose, the offenders growing only 
 more and more obstinate; whereupon David cursed the Sabbath- 
 breakers, and God transformed them into apes. It is said that 
 one going to see a friend of his that was among them, found him 
 in the shape of an ape, moving his eyes about wildly; and asking 
 him whether he was not such a one, the ape made a sign with his 
 head that it was he; whereupon the friend said to him, " Did I 
 not advise you to desist ?" at which the ape wept. They add that 
 these unhappy people remained three days in this condition, and 
 were afterward destroyed by a wind which swept them all into 
 the sea. 
 
 (2). The occasion of this sacrifice is thus related. A certain 
 man at his death left his son, then a child, a cow-calf, which 
 wandered in the desert till he came to age; at which time 
 his mother told him the heifer was his, and bid him fetch her, 
 and sell her for three pieces of gold. When the young man came 
 to the market with his heifer, an angel in the shape of a man ac- 
 costed him, and bid him six pieces of gold for her; but he would 
 not take the money till he had asked his mother's consent; which 
 when he had obtained, be returned to the market-place, and met 
 the angel, who now offered him twice as much for the heifer, 
 provided he would say nothing of it to his mother; but the young 
 man refusing, went and acquainted her with the additional offer. 
 The woman perceiving it was an angel, bid her son go back and 
 ask him what must be done with the heifer; whereupon the ang<-! 
 told the young man that in a little time the children of Israel 
 would buy that heifer of him at any price. And soon after 
 happened that an Israelite, named Ilammiel, was killed by a rela- 
 tion of his, who, to prevent discovery, conveyed the body to a 
 place considerably distant from that where the fact was coranut_ 
 ted The friends of the slain man accused some other persons 
 the murder before Moses; but they denying the fact, and then- 
 
 IMUCi Wim-I-I 110^A^A ' ^m.jJ--.' -f 1 1 J 1 , 
 
 they were obliged to buy her for as much gold as her hide wnuUl 
 hold; according to some, for her full weight in gold, and as r
 
 476 APPENDIX, 
 
 say, for ten times as much. This heifer they sacrificed, and the 
 dead body being, by divine direction, struck with a part of it, re- 
 vived, and standing up, named the person who had killed him; 
 after which it immediately fell down dead again. The whole 
 story seems to be borrowed from the red heifer, which was 
 ordered by the Jewish law to be burnt, and the ashes kept for 
 purifying those who happened to touch a dead corpse; and from 
 the heifer directed to be slain for the expiation of an uncertain 
 murder. See Deut. xxi. 1-9. 
 
 Page 69: (1). At first, Mohammed and his followers observed 
 no particular rite in turning their faces toward any certain place> 
 or quarter of the world, when they prayed; it being declared to 
 be perfectly indifferent. Afterward, when the prophet fled to 
 Medina, he directed them to turn toward the temple of Jerusalem 
 (probably to ingratiate himself with the Jews), which continued 
 to be their Keblah for six or seven months; but either finding the 
 Jews too intractable, or despairing otherwise to gain the pagan 
 Arabs, who could not forget their respect to the temple of Mecca, 
 he ordered that prayers for the future should be toward the last. 
 This change was made in the second year of the Hejra, and oc- 
 casioned many to fall from him, taking offense at his incon- 
 stancy. 
 
 Page 70: (1). Safa and Merwa are two mountains near Mecca, 
 whereon were anciently two idols, to which the pagan Arabs used 
 to pay a superstitious veneration. Jallalo'ddin says this passage 
 was revealed because the followers of Mohammed made a scruple 
 of going round these mountains, as the idolaters did. But the 
 true reason of his allowing this relic of ancient superstition seems 
 to be the difficulty he found in preventing it. Abul Kasem Heb- 
 ato'llah thinks these last words are abrogated by those other, 
 TV/40 will reject the religion of Abraham, except he who Jmth infat- 
 uated Ids soul? So that he will have the meaning to be quite 
 contrary to the letter, as. if it had been, it shall be no crime in him 
 if he do not compass them. However, the expositors are all 
 against him, and the ceremony of running between these two hills 
 is still observed at the 'pilgrimage. 
 
 Page 73: (1). Some of the Arabs had a superstitious custom 
 after they had been at Mecca (in pilgrimage, as it seems), on their 
 return home, not to enter their house by the old door, but to mahe 
 a hole through the back part for a passage, which practice is here 
 reprehended. 
 
 Page 74: (1). In Arabic, al Masher al hardm. It is a mountain 
 in the farther part of Mozdalifa, where it is said Mohammed stood 
 praying and praising (Jod, till his face became extremely shining. 
 Bobovious calls it Farkh, but the true name seems to be Kazah; 
 the variation being occasioned only by the different pointing of 
 the Arabic letters. 
 
 Page 80: (1). These were some of the children of Israel, whc 
 abandoned their dwellings because of a pestilence, or, as others
 
 APPENDIX. 477 
 
 say, to avoid serving in a religious war; but, as they fled, God 
 struck them an dead in a certain valley. About eight days or 
 more after, when their bodies were corrupted, the prophet 
 Bzekiel. the son of Buzi, happening to pass that way, at the sight 
 of their bones wept; whereupon God said to him, Call to them, 
 Ezekiel, and I will restore them to life. And accordingly on the 
 prophet's call they all arose, and lived several years after; but 
 they retained the color and stench of dead corpses as long as they 
 lived, and the clothes they wore changed as black as pitch, which 
 qualities they transmitted to their posterity. As to the cumber 
 of these Israelites the commentators are not agreed; they who 
 reckon least say they were 3,000, and they who reckon most, 
 70,000. This story seemp to have been taken from Ezekiel's vision 
 of the resurrection of dry bones. 
 
 (2). This ark, says Jallalo'ddin, contained the images of the 
 prophets, and was sent down from heaven to Adam, and at length 
 came to the Israelites, who put great confidence therein, and con- 
 tinually carried it in the front of their army, till it was taken by 
 the Amalekites. But on this occasion the angels brought it back, 
 in the sight of all the people, and placed it at the feet of Talut; 
 who was thereupon unanimously acknowledged for their king. 
 This relation seems to have arisen from some imperfect tradition 
 of the taking and sending back the ark by the Philistines. 
 
 Page 81: (1). This throne, in Arabic called Corsi, is by the 
 Mohammedans supposed to be God's tribunal, or seat of justice; 
 being placed under that other called al Arsh, which they say is 
 his imperial throne. The Corsi allegorically signifies the divine 
 providence, which sustains and governs the heaven and the earth, 
 and is infinitely above human comprehension. 
 
 Page 82: (1). The person here meant was Ozair or Ezra, who 
 riding on an ass by the ruins of Jerusalem after it had been de- 
 stroyed by the Chaldeans, doubted in his mind by what means God 
 could raise the city and its inhabitants again; whereupon God 
 caused him to die, and he remained in that condition one hundred 
 years; at the end of which God restored him to life, and he found 
 a basket of figs and a cruse of wine he had with him not in the 
 least spoiled or corrupted; but his ass was dead, the bones only 
 remaining, and these, while the prophet looked on, were raised 
 and clothed with flesh, becoming an ass again, which being in 
 spired with life, began immediately to bray. 
 
 (2). These birds, according to the commentators, were an eagle 
 (a dove, say others), a peacock, a raven and a cock, which Abraham 
 cut to pieces, and mingled their flesh and feathers tog-ether, or, 
 as some tell us, pounded all in a mortar, and dividing the mass 
 into four parts, laid them on so many mountains, but kept the 
 heads, which he had preserved whole, in his hand. Then he 
 called them each by their name, and immediately one part flew to 
 the ofrher, till they all recovered their first shape, and then came 
 to be joined to their respective heads.
 
 APPENDIX. 
 
 Page 87: (1). The sign or miracle here meant, was the victory 
 gained by Mohammed in the second year of the Hejra, over the 
 idolatrous Meccans, headed by Abu Sofian, in the valley of Bedr, 
 which is situate near the sea, between Mecca and Medina. 
 Mohammed's forces consisted of no more than three hundred and 
 nineteen men, but the enemy's army of near a thousand, notwith- 
 standing which odds ke put them to night, having killed seventy 
 of the principal Koreish, 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 con- 
 siderable action, yet it was of great advantage to him, and the 
 foundation of all his future power and success. For which reason 
 it is famous in the Arabian history, and more than once vaunted 
 in the Koran, as an effect of the divine assistance. The miracle, 
 it is said, consisted in three things: 1. Mohammed, by the direc- 
 tion of the angel Gabriel, took a handful of gravel and threw it 
 toward the enemy in the attack, saying, May their faces be con- 
 founded; whereupon they immediately turned their backs and 
 fled. But though the prophet seemingly threw the gravel him. 
 self, yet it is told in the Koran, that it was not he, but God, who 
 threw it, that is to say, by the ministry of his angel. 2. The 
 Mohammedan troops seemed to the infidels to be twice as many in 
 number as themselves, which greatly discouraged them. 3. 
 God sent down to their assistance first a thousand and afterward 
 three thousand angels, led by Gabriel, mounted on his horse 
 Haizurn; and, according to the Koran, these celestial auxiliaries 
 really did all the execution, though Mohammed's men imagined 
 themselves did it, and fought stoutly at the same time. 
 
 Page 88: (1). This expression alludes to a tradition, that 
 Abraham, when the devil tempted him to disobey God in not 
 sacrificing his son, drove the fiend away by throwing stones at 
 him; in memory of which, the Mohammedans, at the pilgrimage 
 of Mecca, throw a certain number of stones at the devil, with 
 certain ceremonies, in the valley of Mina. It is not im- 
 probable that the pretended immaculate conception of the 
 Virgin Mary is intimated in this passage; for according to a 
 tradition of Mohammed, every person that comes into the world 
 is touched at his birth by the devil, and therefore cries out: Mary 
 and her son only excepted, between whom and the evil spirit God 
 placed a veil, so that his touch did not reach them. 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 
 by virtue of this recommendation of them by Hannah to God's 
 protection. 
 
 Page 89: (1). Besides an instance of this given in the Koran 
 itself, which I shall not here anticipate, a Mohammedan writer, 
 (of no very great credit, indeed) tells two stories, one of Jesus' 
 speaking while in his mother's womb, to reprove her cousin Joseph 
 for his unjust suspicions of her; and another of his giving an 
 answer to the same person soon after he was born. For Joseph
 
 APPENDIX. 479 
 
 being sent by Zacharias to seek Mary (who had gone out of the 
 city by night to conceal her delivery) and having found her began 
 to expostulate with her, but she made no reply; whereupon the 
 child spoke these words: Rejoice, O Joseph, arid be of good cheer; 
 for God hath brought me forth from the darkness of the womb, to 
 the light of the world; and I shall go to the children of Israel, and 
 inmte them to the obedience of God. 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 th&u hast brought 
 forth, as the angel Gabriel did declare unto thee; and my father 
 hath sent me to save the world. 
 
 Page 90: (1). Jallalo'ddin mentions three persons whom Christ 
 restored to life, and who lived several years after, and had chil- 
 dren; viz., Lazarus, the widow's son, and the publican's (I suppose 
 he means the ruler of the synagogue's) daughter. He adds that 
 he also raised Shem the son of Noah, who, as another writes 
 thinking he had been called to judgment, came out of his grave 
 with his head half gray, whereas men did not grow gray in his 
 days; after which he immediately died again. 
 
 (2). This stratagem of God's was the taking of Jesus up into 
 heaven, and stamping his likeness on another person, who was 
 apprehended and crucified in his stead. For it is the constant 
 doctrine of the Mohammedans that it was not Jesus himself who 
 underwent that ignominious death, but somebody else in his shape 
 and resemblance. 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 him. 
 self, who agreed with the rulers of the Jews to betray him for 
 thirty pieces of silver, and led those who were sent to take him. 
 They add, that Jesus after his crucifixion in effigy, was sent 
 down again to the earth, to comfort his mother arid disciples and 
 acquaint them how the Jews were deceived; and was then 
 taken up a second time into heaven. It is supposed by 
 several that this story was an original invention of Moham. 
 med's; but they are certainly mistaken; for several sectaries 
 held the same opinion, long before his time. The Basil i- 
 dians, in the very beginning of Christianity, denied that Christ 
 himself suffered, but that Simon the Cyrenean was crucified in his 
 place. The Corinthians 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. PbotiuB 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 C/tritt, 
 was not crucified, but another in his stead, and that therefore
 
 480 APPENDIX. 
 
 Tie laughed, at Jiis crucifiers, or those who thought they had 
 crucified him. I have in another place mentioned an apocry- 
 phal gospel of Barnabas, a forgery originally of some nominal 
 Christians, but interpolated since- by Mohammedans; which 
 gives this part of the history of Jesus with circumstances too 
 curious to be omitted. It is therein related, that the moment 
 the Jews were going to apprehend Jesus in the garden, he was 
 snatched up into the third heaven by the ministry of four angels, 
 Gabriel, Michael, Raphael and Uriel; that he will not die till the 
 end of the world, and that it was Judas who was crucified in his 
 stead; God having permitted that traitor to appear so like his 
 master, in the eyes of the Jews, that they took and delivered him 
 to Pilate. That this resembling was so great, that it deceived the 
 Virgin Mary and the Apostles themselves; but that Jesus Christ 
 afterward obtained leave of God to go and comfort them. That 
 Barnabas having then asked him, why the divine goodness had 
 suffered the mother and disciples of so holy a prophet to believe 
 even for one moment that he had died in so ignominious a manner? 
 Jesus returned the following answer. " O Barnabas, believe nie 
 that every sin, how small soever, is punished by God with great 
 torment, because God is offended with sin. My mother therefore 
 and faithful disciples, having loved me with a mixture of earthly 
 love, the just God has been pleased to punish this love with their 
 present grief, that they might not be punished for it hereafter in 
 the flames of hell. And as for me, though I have myself been 
 blameless in the world, yet other men having called me God and 
 the Son of God; therefore God, that I might not be mocked by the 
 devils at the day of judgment, has been pleased that in this world 
 I should be mocked by men with the death of Judas, making 
 everybody believe that I died upon the cross. And hence it is 
 that this mocking is still to continue the coming of Mohammed, 
 the messenger of God; who, coming into the world, will undeceive 
 every one who shall believe in the law of God from this mistake." 
 
 Page 93: (1). Literally, Holdfast by the cord of God. That is, 
 Secure yourselves "by adhering to Islam, which is here metaphori- 
 cally expressed by a cord, because it is as sure a means of saving 
 those who profess it from perishing hereafter, as holding by a rope 
 is to prevent one's falling into a well, or other like place. It is said 
 that Mohammed used for the same reason to call the Koran, Habl 
 Allah al matin, i.e., the sure cord of God. 
 
 Page 96: (1). It is related of Hasan the son of Ali, that a slave 
 having once thrown a dish on him boiling hot, as he sat at table, 
 and fearing his master's resentment, fell immediately on his knees, 
 and repeated these words, Paradise is for those who bridle their 
 anger: Hasan answered, lam not angry. The slave proceeded, 
 and for those who forgive men. I forgive you, said Hasan. The 
 slave, however, finished the verse, adding, foi' God loveth the 
 beneficent. Since it is so replied Hasan, / give you your liberty, 
 and four hundred pieces of silver. A noble instance of moderation 
 and generosity.
 
 APPENDIX. 481 
 
 Page 97: (1) Mohammed, the more effectually to still the 
 murmurs of his party on their defeat, represents to them that the 
 time of every man's death is decreed and predetermined by ;_cod, 
 and that those who fell in the battle could not have avoided i-ieir 
 fate had they stayed at home; whereas they had now obtained the 
 glorious advantage of dying martyrs for the faith. Of the Moham- 
 medan doctrine of absolute predestination I have spoken in an- 
 other place. 
 
 Page 104: (1). 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 un- 
 less she redeemed herself by quitting what she might claim ot 
 her husband's goods. This unjust custom is abolished by this 
 passage. 
 
 Page 106: (1). These sins al Beidawi, from a tradition of 
 Mohammed, reckons to be seven (equaling in number the sins 
 called deadly by Christians), that is to say, idolatry, murder, 
 islsely accusing modest women of adultery, wasting the substance 
 of orphans, taking of usury, desertion in a religious expedition, 
 and disobedience to parents. But Ebn Abbas says they amount 
 1.0 near seven hundred; and others suppose that idolatry only, of 
 different kinds, in worshiping idols or any creature, either in 
 opposition to or jointly with the true God, is here intended; that 
 sin being generally esteemed by Mohammedans, and in a few 
 lines after declared by the Koran itself, to be the only one which 
 God will not pardon. 
 
 (2). That is, they shall be blessed according to their deserts; 
 and ought therefore, instead of displeasing God by envying of 
 others, to endeavor to merit his favor by good works and to apply 
 to him by prayer. 
 
 Page 108: (1). That is, before the tribunals of infidels. This 
 passage was occasioned by the following remarkable accident. A 
 certain Jew having a dispute with a wicked Mohammedan, the 
 latter appealed to the judgment of Caab Ebn al Ashraf, a priuci- 
 pal Jew, and the former to Mohammed. But at length they 
 agreed to refer the matter to the prophet singly, who, giving it 
 in favor of the Jew, the Mohammedan refused to acquiesce in his 
 sentence, but would needs have it re-heard by Omar, afterward 
 Khalif. When they came to him, the Jew told him that Moham- 
 med had already decided the affair in his favor, but that the other 
 would not submit to his determination; and the Mohammedan 
 confessing this to be true, Omar bid them stay a little, and fetch- 
 ing his sword, struck off the obstinate Moslem's head, saying 
 aloud, This is the reward of him who refuseth to >ibmit to the judg- 
 ment of God and his apostles. And from this action Omar had the 
 surname of al Faruk, which alludes both to his separating ihat
 
 482 APPENDIX. 
 
 knave's Lead from his body, and to his distinguishing between 
 i,ruth and falsehood. The name of Taghut, therefore, in this 
 place, seems to be given to Caab Eon al Ashraf. 
 
 Page 113: (1). Tirua Ebn Obeirak, of the sons of Dhafar, one 
 of Mohammed's companions, stole a coat of mail from his neigh- 
 bor, Kitada Ebn al Noman, in a bag of meal, and hid it at a Jew's 
 named Zeid Ebn 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 out through 
 a hole in the bag, to the Jew's house, and there seized it, accus- 
 ing him of the theft ; but he producing witnesses of his own re- 
 ligion that he had it of Tima, the sons of Dhafar came to Moham- 
 med 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. 
 
 Page 114: (1). 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 con- 
 demning the others. Some, however, suppose the persons here 
 spoken to in the second person were not the Mohammedans, but 
 the idolaters. 
 
 Page 115: (1). Therefore the Moharnrnadans usually call that 
 patriarch, as the scripture also does, Khalil Allah, 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 Abraham's own family, he would have sent what he de- 
 sired, 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 neighbors, filled 
 their sacks with fine white sand, which in the East pretty 
 much resembles meal. Abraham being informed by his 
 servants, on their return of their ill success, the concern he was 
 under threw him into a sleep ; and in the meantime Sarah, know- 
 ing nothing of what had happened, opening one of the sacks, 
 found good flour in it, and immediately set out about making of 
 bread. Abraham awaking and smelling the new bread, asked her 
 whence she had 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. 
 
 Page 116: (1). These were the Jews, who first believed in 
 Moses, and afterward fell into idolatry by worshiping the 
 golden calf ; and though they repented of that, yet in after ages
 
 APPENDIX. 483 
 
 rejected the prophets who were sent to them, and particularly 
 Jesus, the son of Mary, and now filled up the measure of their 
 unbelief by rejecting of Mohammed. 
 
 Page 117: (1). Some, referring the relative his, to the first an- 
 tecedent, 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. Ac- 
 cording to a tradition of Hejaj, when a Jew is expiring, the angels 
 will strike him on the back and face, and say to him, Othou enemy 
 of God, Jesus was sent as a prophet unto iliee, and thou didst not 
 believe on him; to which he will answer, / 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 0/God; whereupon he will believe him to be the ser- 
 vant of God only, and his apostle. Others, taking the above- 
 mentioned relative to refer to Jesus, suppose the intent of the pas- 
 sage to be, that all Jews and Christians in general shall have a 
 right faith in that prophet before his death, that is, when he de- 
 scends from Heaven and returns into the world, where he is to 
 kill anti-Christ, and to establish the Mohammedan religion, and a 
 most perfect tranquility and security on earth. 
 
 Page 123: (1). The occasion of their making this offering 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 sis- 
 ter, 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 determina- 
 tion. The commentators say Cain's offering was a sheaf of the 
 very worst of his corn, but Abel's a fat lamb, of the best of hia 
 flock. 
 
 (2). i.e., His dead corpse. For Cain, having committed this 
 fratricide, became exceedingly troubled in his mind, and carried 
 the dead body about on his shoulders for a considerable time, not 
 knowing where to conceal it, till it stank horridly; and then God 
 taught him to bury it by the example of a raven, who having 
 killed another raven in his presence, dug a pit with his claws ana 
 beak, and buried him therein. For this circumstance of the 
 raven Mohammed was beholden to the Jews, who tell the same 
 story, except only that they make the raven to appear to Adam, 
 and that he thereupon buried his son. 
 
 Page 126: (1). This is one of those accidents which, it is pre- 
 tended, were foretold by the Koran long before they came to pans.
 
 484 APPENDIX. 
 
 For in tbe latter days of Mohammed, and after his death, consid 
 erable numbers of the Arabs quitted his religion, and returned to 
 Paganism, Judaism, or Christianity. Al Beidawi reckons them 
 up in the following order. 1. Three companies of Banu Modlaj, 
 seduced by Dhu'lhainar al Aswad al Ansi, who set up for a 
 prophet in Yaman, and grew very powerful there. 2. Banu 
 Honeifa, who followed the famous false prophet Moseilaraa. 3. 
 Banu Asad, who acknowledged Toleiha Ebn Khowailed, another 
 pretender to divine revelation, for their prophet. All these fell 
 off in Mohammed's lifetime. The following, except only the last, 
 apostatized in the reign of Abu Beer. 4. Certain of the tribe of 
 Fezarah, headed by Oyeyma Ebn Hosein. 5. Some of the tribe of 
 Ghatfan, whose leader was Korrah Ebn Salma. 6. Banu Soleim, 
 who followed al Fajaah Ebn Abd Yalil. 7. Banu Yarbu, whose 
 captain was Malec Ebn Noweirah Ebn Kais. 8. Part of the tribe 
 of Tamin, the proselytes of Sajaj the daughter of al Mondhar, 
 who gave herself out for a prophetess. 9. The tribe of Kendah, 
 led by al Ashath Ebn Kais. 10. Banu Beer Ebn al Way el, in the 
 province of Bahrein, headed by al Hotam Ebn Zeid. 11. Some of 
 the tribe of Ghassan, who with their priiice Jabalah Ebn al Ayham, 
 renounced Mohammedism 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 Mohammed himself being vouched 
 for both opinions. Others, however, suppose them to be 2,000 of 
 the tribe of al Nakha (who dwelt in Yaman), 5,000 of those of 
 Kendah and Bajilah, and 3,000 of unknown descent, who were 
 present at the famous battle of Kadesia, fought in the Khalifat of 
 Omar, and which put an end to the Persian empire. 
 
 (2). That is, he is become niggardly and close-fisted. These 
 were the words of Phineas Ebn Azura (another indecent expres- 
 sion 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 reject- 
 ing of Mohammed; and the other Jews who heard him, instead of 
 reproving him, expressed their approbation of what he had said. 
 
 Page 129: (1). The persons directly intended in this passage 
 were, either Ashama, king of Ethiopia, and several bishops and 
 priests, who, being assembled for that purpose, heard Jaafar Ebn 
 Abi Taleb, who fled to that country in the first flight, read the 29th 
 and 30th, and afterward the 18th and 19th chapters of the Koran; 
 on hearing of which the king and the rest of the company burst 
 into tears, and confessed what was delivered therein to be con- 
 formable to truth; that prince himself, in particular, becoming a 
 proselyte to Mohammedism, or else, thirty, or as others say, 
 seventy persons, sent ambassadors to Mohammed by the same 
 king of Ethiopia, to whom the prophet himself read the 36th
 
 APPENDIX. 485 
 
 chapter, entitled Y.S. Whereupon they began to weep, saying, 
 How like is this to that which was revealed unto Jesus! and imme- 
 diately professed themselves Moslems. 
 
 Page 130: (1). 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 honor of their gods. Which supersti 
 tions are here declared to be no ordinances of God, but the inven- 
 tions of foolish men. 
 
 Page 132: (1). This miracle is thus related by the commenta- 
 tors. Jesus having, at the request of his followers, asked it of 
 God, a red table immediately descended, in their sight, between 
 two clouds, and was set before them ; whereupon he rose up, and 
 having made the ablution, prayed, and then took off the cloth 
 which covered the table, saying, In the name of God, the best pro- 
 vider of food. What the provisions were with which this table 
 was furnished is a matter wherein the expositors are not agreed. 
 One will have them to be nine cakes of bread and nine fishes; 
 another, bread and flesh ; anotner, all sorts of food, except flesh; 
 another all sorts of food, except bread and flesh ; another, all ex- 
 cept bread and fish; another, one fish, which had the taste of all 
 manner of food; and another, fruits of paradise; but the most re- 
 ceived tradition is that when the table was uncovered, there 
 appeared a fish ready dressed, without scales or prickly fins, drop- 
 ping 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 af- 
 frighted, he caused it to become as it was before ; that 1,800 men 
 and women, all afflicted with bodily infirmities or poverty, ate of 
 these provisions, and were satisfied, the fish remaining whole as 
 it was at first ; that then the table flew up to Heaven in the sight 
 of all; and every one who had partaken of this food were delivered 
 from their infirmites and misfortunes; and that it continued to de- 
 scend for forty days together at dinner-time, and stood on the 
 ground till the snn declined, and was then taken up into the 
 clouds. Some of the Mohammedan writers are of opinion that 
 this table did not really descend, but that it was only a parable ; 
 but most think the words of the Koran are plain to the contrary. 
 A furtber tradition is, thai 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. 
 
 (2). Some say the table descended on a Sunday, which was the
 
 456 APPENDIX. 
 
 reason of the Christians observing that day as sacred. Others 
 pretend this day is still kept among them as a very great festival; 
 and it seems as if the story had its rise from an imperfect notion 
 of Christ's last supper and the institution of the Eucharist. 
 
 Page 135: (1). When an infidel comes forth from his grave, 
 says Jallalo'ddin, his works shall be represented to him under the 
 ugliest form that ever he beheld, having a most deformed counte- 
 nance, 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 f To which the figure will answer, 1\'7iy 
 dost thou wonder at my ugliness ? lam thy evil works ; thou didst 
 ride upon me while thou wast in the world ; but now mil 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 Koran), and they shall carry their burdens, etc. 
 
 Page 186: (1). That is, in the preserved table, wherein God's 
 decrees are written, and all things which come to pass in this 
 world, as well the most minute as the more momentous, are ex- 
 actly registered. 
 
 (2). For, according to the Mohammedan belief, the irrational 
 animals will also be restored to life at the resurrection, that they 
 may be brought to judgment, and have vengeance taken on them 
 for the injuries they did one another while in this world. 
 
 Page 139: (1). This is the name which the Mohammedans give 
 to Abraham's father, named in scripture Terah. However, some 
 of their writers pretend that Azer was the son of Terah, and 
 D'Herbelot says that the Arabs always distinguish them in their 
 genealogies as different persons; but that, because Abraham was 
 the son of Terah according to Moses, it is therefore supposed (by 
 European writers) that Terah is the same with the Azer of the 
 Arabs. How true this observation may be in relation to some au- 
 thors, I cannot say, but I am sure it cannot be true of all ; for 
 several Arab and Turkish writers expressly make Azer and Terah 
 the same person. Azer, in ancient times, was the name of the 
 planet Mars, and the month of March was so called by the most 
 ancient Persians; for the word originally signifying fire (as it still 
 does,) it was therefore given by them and the Chaldeans to that 
 planet, which partaking, as was supposed, of a fiery nature, was 
 acknowledged by the Chaldeans and Assyrians as a god or planet- 
 ary deity, whom in old times they worshiped under the form of 
 a pillar; whence Azer became a name among the nobility, who es- 
 teemed it honorable to be denominated from their gods, and is found 
 in the composition of several Babylonish names. For these 
 reasons a learned author supposes Azer to have been the heathen 
 name of Terah, and that the other was given him on his conver- 
 sion. Al Beidawi confirms this conjecture, saying that Azer was 
 the name of the idol which he worshiped. It may be observed 
 that Abraham's father is also called Zarah in the Talmud and 
 Athar bv Eusebius.
 
 APPENDIX. 487 
 
 (2). Since Abraham's parents were idolaters, it seems to be a 
 necessary consequence that himself was one also in his younger 
 years; the scripture not obscurely intimates as much, and the Jews 
 themselves acknowledge it. At' what age he came to the knowl- 
 edge of the true God and left idolatry, opinions are various. Some 
 Jewish writers tell us he was then but three years old, and the 
 Mohammedans likewise suppose him very young, and that he 
 asked his father and mother several shre'wd 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 men- 
 tioned in the Koran. But the general opinion of the Mohamme- 
 dans 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, he is introduced ex- 
 amining their nature and properties, to see whether they had a 
 right to the worship which was paid them or not: and the first which 
 he observed was the planet Venus, or, as others will have it. 
 Jupiter. This method of Abraham's attaining to the knowledge 
 of the supreme Creator of all things, is conformable to what 
 Josephus writes, vie. : That he drew his notions from the changes 
 which he had observed in the earth and the sea, and in the sun 
 and the moon, and the rest of the celestial bodies ; concluding that 
 they were subject to the command of a superior power, to whom 
 alone all honor and thanks are due. The story itself is certainly 
 taken from the Talmud. Some of the commentators, however, 
 suppose this reasoning of Abraham with himself was not the first 
 means of his conversion, but that he used it only by way of argu- 
 ment to convince the idolaters among whom he then lived. 
 
 Page 144: (1). 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 Zamharir, 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 ex- 
 position of Ebn Abbas, these words may be rendered, Unlts 
 Mm whom God shall please to deliver thence. 
 
 (2). Either by that inhuman custom, which prevailed among 
 those of Kendah'and some other tribes, of burying their daughters 
 alive, so soon as they were born, if they apprehended they could 
 not maintain them ; or else by offering them to their idola, at the 
 instigation of those who had the custody of their temples. 
 
 Page 147: (1). Al Beidawi, from a tradition of Mohammed, 
 says that ten signs will precede the last clay, viz., the smoke, the 
 beast of the earth, an eclipse in the east, another in the west, 
 and a third in the peninsula of Arabia, the appearance of anti- 
 Christ, the sun's rising in the west, the eruption of Gog and 
 Magog, the descent of Jesus on earth, and fire which shall break 
 forth from Aden.
 
 488 APPENDIX. 
 
 Page 149: (1). The Mohammedan gospel of Barnabas tells us, 
 that the sentence which God pronounced on the serpent for intro- 
 ducing the devil into paradise was, that 'he should not only be 
 turned out of paradise, but that he should have his legs cut off by 
 ihe angel Michael, with the sword of God; and that the devil him- 
 self, since he had rendered our first parents unclean, was con- 
 demned to eat the excrements of them and all their posterity ; 
 which two last circumstances I do not remember to have read 
 elsewhere. The words of the manuscript are these: T llamo 
 [Dios\ a la serpieute, y a Michael, aqud que tiene la espada de 
 .Dios, y le dixo ; Aquesta sierpe es acelerada, echala la primcra 
 del parayso, y cortale las pier IMS. y si quisiere caminar, arrastrara 
 la mda por tierra. Y llamo d Satanas, el qital mno riendo, y 
 dixole ; Porque tu reprobo has enganado a aquestos, y los has kecfio 
 immundos f To quiero que toda immundicia suya, y de todos sus 
 hijos, en mliendo de sus cuerpos entre por tu boca, porgue ex verdad 
 ellos haran penitencia, y tu quedaras harto de immundicia. 
 
 Page 151 : (1). Al Araf is the name of the wall or partition 
 which, as Mohammed taught, will separate paradise from hell. 
 But as to the persons who are to be placed thereon the commenta- 
 tors differ, as has been elsewhere observed. 
 
 Page 153: (1). Noah the son of Lamech, according to the Mo- 
 hammedan 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 Edris or Enoch. They also 
 say he was by trade a carpenter, which they infer from his build- 
 ing the ark, and that the year of his mission was the fiftieth, or, 
 as others say, the fortieth of his age. That Noah was a preacher 
 of righteousness unto the wicked antediluvians is testified by 
 scripture. The eastern Christians say that when God ordered 
 Noah to build the ark, he also directed him to make an instru- 
 ment of wood, such as they make use of at this day in the east, 
 instead of bells, to call the people to church, and named in 
 Arabic Nakus, and in modern Greek Semandra; on which he was 
 to strike three times every day, not only to call together the 
 workmen that were building the ark, but to give him an oppor- 
 tunity of daily admonishing his people of the impending danger 
 of the Deluge, which would certainly destroy them if they did not 
 repent. Some Mohammedan authors pretend Noah was sent to 
 convert Zohak, one of the Persian kings of the first race, who re- 
 fused to hearken to him ; and that he afterward preached God's 
 unity publicly. 
 
 (2). That is, those who believed on him, and entered into that 
 vessel with him. Though there be a tradition among the Moham- 
 medans, said to have been received from the prophet himself, and 
 conformable to the scripture, that eight persons, and no more, 
 were saved in the ark, yet some of them report the number vari- 
 ously. One says they were but six, another ten, another twelve, 
 another seventy-eight, and another four-score, half men and half
 
 API'ENDIX. 489 
 
 romen, and that one of them was the elder Jorham, tlie preserver, 
 as some pretend, of the Arabian language. 
 
 (8). Ad was an ancient and potent tribe of Arabs, and zealous 
 idolaters. They chiefly worshiped four deities, Sakia, Hafedha, 
 Razeka and Saleuia ; the first, as they imagined, supplying them 
 with rain, the second preserving them from all dangers abroad, 
 the third providing food for their sustenance, and the fourth re- 
 storing them to health when afflicted with sickness, according to 
 the signification of the several names. 
 
 Page 154: (1). The dreadful destruction of the Adites we have 
 mentioned in another place, and shall only add here some further 
 circumstances of that calamity, and which differs 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 Ebn Ithar and Morthed Ebn Saad, with 
 seventy other principal men, to the temple of Mecca to obtain 
 rain. Mecca was then in the hands of the tribe of Amalek whose 
 prince was Moawiyah Ebn Beer ; and he, being without the city 
 when the ambassadors arrived, entertained them there for a month 
 in so hospitable a manner that they had forgotten the business 
 they came about had not the king reminded them of it, 'not as 
 from himself, lest they should think he wanted to be rid of 
 them, but by some verses which he put into the mouth of a sing- 
 ing woman. At which, being roused from their lethargy, 
 Morthed told them the only way they had to obtain what 
 they wanted would be to repent and obey their prophet ; but this 
 displeasing the rest, they desired Moawiyah to imprison him, lest 
 he should go with them; which being done, Kail with the rest en- 
 tering Mecca, begged of God that he would send rain to the people 
 of Ad. Whereupon three clouds appeared, a white one, a red 
 one, and a black one ; and a voice from Heaven ordered Kail to 
 choose which he would. Kail failed not to make choice of the 
 last, thinking it to be laden with the most rain ; but when this 
 cloud came over them, it proved to be fraught with the divine 
 vengeance, and a tempest broke forth from it which destroyed 
 them all. 
 
 (2). The Thamudites, insisting on a. miracle, proposed to Saleh 
 that he should go with them to their festival, and that they 
 should call on their gods, and he is on his, promising to follow 
 that deity which should answer. But after thev had called on 
 their idols a long time to no purpose, Jonda Ebn Amru, their 
 prince, pointed to a rock standing by itself, and bade Saleh cause 
 a she-camel big with young to come forth from it, solemnly en- 
 gaging that, if he did, he would believe, and his people promised 
 the same. Whereupon Saleh asked it of God, and presently the 
 rock, after several throes as if in labor, was delivered of a she- 
 camel answering the description of Jonda, which immediately 
 brough forth a young one, ready weaned, and, as some say, as big
 
 490 APPENDIX. 
 
 as herself. Jonda seeing this miracle, believed on the prophet, 
 and some few with him; but the greater part of the Thamudites 
 remained, notwithstanding, incredulous. Of this camel the com- 
 mentators tell several very absurd stories, as that, when she went 
 to drink, she never raised her head from the well or river till she 
 had drunk up all the water in it, and then she offered herself to 
 be milked, the people drawing from her as much milk as they 
 pleased ; and some say that she went about the town crying 
 aloud, If any wants milk let Mm come forth. 
 
 Page 156: (1). This was the common title or name of the 
 kings of Egypt (signifying king in the Coptic tongue), as Ptolemy 
 was in after times; and as Caesar was that of the Roman emperors, 
 and Khosru that of the kings of Persia. But which of the kings 
 of Egypt this Pharaoh of Moses was, is uncertain. Not to men- 
 tion the opinions of the European writers, those of the East gen- 
 erally suppose him to have been al Walid, who, according to 
 some, was an Arab of the tribe of Ad, or, according to others, the 
 son of Masab the son of Riyan, the son of Walid, the Amalekite. 
 There are historians, however, who suppose Kabus, the brother 
 and predecessor of al Walid, was the prince we are speaking of; and 
 pretended 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 Masab, or grand- 
 father Riyan. Abulfeda says that Masab 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 Masab, 
 be not grieved, for thou shalthave a wicked son,who will be at length 
 cast into hell. And he accordingly had this Walid, who after- 
 ward coming to be king of Egypt, proved an impious tyrant. 
 
 (2). The Arab writers tell enormous fables of this ser- 
 pent or dragon. For they say that he was hairy, and of so pro- 
 digious a size, that when he opened his mouth, his jaws were four- 
 score cubits asunder, and when he laid his lower jaws on the 
 ground, his upper reached to the top of the palace ; that Pharaoh 
 seeing this monster make toward him, tied 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, an- 1 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. 
 
 (3). There is a tradition that Moses was a very swarthy man ; 
 and that when he put his hand into his bosom, and drew it out 
 again, it became extremely white and splendid, surpassing the 
 brightness of the sun. Marracci says we do not read in script- 
 ure that Moses showed this sign before Pharaoh. It is true, the 
 Bcripture does not expressly say so, but it seems to be no more 
 than a necessary inference from that passage where God tells
 
 APPENDIX. 491 
 
 Moses that if they will not hearken to the first sign they will be- 
 heve the latter sign, and if they will not believe these two signs 
 then directs him to turn the water into blood. 
 
 Page 157: (1). It seems probable that all the magicians were 
 not converted by this miracle, for some writers introduce Sadflr 
 and Ghadur only, acknowledging Moses' 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 ac- 
 quainted him with the affair, he told them that they should in- 
 form themselves whether the rod of which they spoke became a 
 serpent while its masters slept, or only when they were awake; 
 for, said he, enchantments have no effect while the enchanter 
 is asleep, and therefore if it be otherwise in this case, you may be 
 assured that they act by a divine power. These two magicians 
 then, arriving at the capital of Egypt, on inquiry found, to their 
 great astonishment, that when Moses and Aaron went to rest, 
 their rod became a serpent, and guarded them while they slept. 
 And this was the first step toward their conversion. 
 
 Page 158: (1). This inundation, they say, was occasioned by 
 unusual rains, which continued eight days together, and the over- 
 flowing 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 such miraculous inundation in the Mosaic writ- 
 ings, some have imagined this plague to have been either a pesti- 
 lence, or the small-pox, or some other epidemical distemper. For 
 the word tufdn, which is used in this place, and is generally ren- 
 dered a deluge, may also signify any other universal destruction 
 or mortality. 
 
 Page 159: (1). These tables, according to some, were seven in num- 
 ber, and according to others ten. Nor are the commentators agreed 
 whether they were cut out of a kind of lote-tree in paradise 
 called al Sedra, or whether they were chrysolites, emeralds, rubies 
 or common stone. 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. 
 
 Page 162: (1). This was done in the plain of Dahia in India, 
 or as others imagine, in a valley near Mecca. The commentators 
 tell us that God stroked Adam's back, and extracted from his 
 loins his whole posterity, which should come into the world until 
 the resurrection, one generation after another; that these men 
 were actually assembled all together in the shape of small ants, 
 which were endued with understanding ; and that after they bad, 
 in the presence of the angels, confessed their dependence on God,
 
 492 APPENDIX. 
 
 they were again caused to return into the loins of their great an- 
 cestor. From this fiction it appears that the doctrine of pre-exis- 
 tence is not unknown to the Mohammedans ; there is some 
 little conformity between it and the modern theory of generation 
 ex animalculis in semine marium. 
 
 Page 163: (1). 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, suggest- 
 ing that possibly it might be a beast. She, being unable to give 
 an answer to this question, went in a fright to Adam, and ac- 
 quainted him with the matter, who, not knowing what to think of 
 it, grew sad and pensive. Whereupon the devil appeared to hei 
 again (or, as others say, to Adam), and pretended that he by his 
 prayers would obtain of God that she might be safely delivered of 
 a son in Adam's likeness, provided they would promise to name 
 him Abda'lhareth,or the servant ofalHareth (which was the devil's 
 name among the angels), instead of Abd'allah, or the servant of 
 God, as Adam had designed. This proposal was agreed to, and 
 accordingly, when the child was born, they gave it the 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 rab- 
 binical 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 Abd'alhareth. But al 
 Beidawi, thinking it unlikely that a prophet (as Adam is, by the 
 Mohammedans, supposed to have been) should be guilty of such 
 an action, imagines the Koran in this place means Kosai, one of 
 Mohammed's ancestors, and his wife, who begged issue of God, 
 and having four sons granted them, called their names AbdMenaf, 
 Abd Shams, Abd'al Uzza, and Abd'al Dar, after the names of the 
 four principal idols of the Koreish. And the following words als<. 
 he supposes to relate to their idolatrous posterity. 
 
 Page 165: (1). It is related, that the spot where Mohammed's 
 little army lay was a dry and deep sand, into which their feet 
 sank as they walked, the enemy having the command of 
 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- 
 venience of thirst, must be obliged to pray without washing, 
 though they imagined themselves to be the favorites of God, and 
 that they had his apostle among them. But in the night rain fell 
 so plentifully that it formed a little brook, and not only supplied 
 them with water for all their uses, but made the sand between 
 them and the infidel army firm enough to bear them ; whereupon 
 the diabolical suggestions ceased. 
 
 Page 166: (1). This Is the punishment expressly assigned the
 
 APPENDIX. 493 
 
 enemies of the Mohammedan religion ; though the Moslems did 
 not inflict it on the prisoners they took at Bedr, for which they 
 are reprehended in this chapter. 
 
 Page 173: (1). This grievous charge against the Jews the 
 commentators endeavor to support by telling us that it is meant of 
 some ancient heterodox Jews, or else of some Jews of Medina : 
 who said so for no other reason than for that the law being utterh 
 lost and forgotten during the Babylonish captivity, Ezra, having 
 been raised to life after he had been dead one hundred years, dic- 
 tated the whole anew to the scribes, out of his own memory ; at 
 which they greatly marveled, and declared that he could not 
 have done it unless he were the son of God. Al Beidawi, 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 
 Christian fathers, who are quoted by Dr. Prideaux, and of some 
 other writers ; which they seem to have first borrowed from a pas- 
 sage in that very ancient apocryphal book, called (in our English 
 Bible) the second book of Esdras. 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 labored much in, and went a great 
 way in the perfecting of it. It is not improbable, however, that 
 the fiction came originally from the Jews, though they be now of 
 another opinion, and I cannot fix it upon them by any direct 
 proof. For, not to insist on the testimony of the Mohammedans 
 (which yet I cannot but think of some little weight in a point of 
 this nature), it is allowed by the most sagacious critics tlmt 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 iu the 
 taste and way of thinking of those men. 
 
 Page 185: (1). For so old was Mohammed 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 compos- 
 ing verses or orations whereby he might acquire the art of 
 rhetoric, or elegance of speech. A flagrant proof, says al Beidawi, 
 that this book could be taught him by none but God. 
 
 (2). That is to say, the true religion, or Islam, which was gen- 
 erally professed, as some say, till Abel was murdered, or, as 
 others, till the days of Noah. Some suppose the first ages after 
 the Flood are here intended: others, the state of religion in Arabia, 
 from the time of Abraham to that of Amru Ebn Lohai, the great 
 introducer of idolatry into that country. 
 
 Page 190: (1). So Jallalo'ddin expounds the original word 
 Kebla, which properly signifies that place or quarter toward
 
 494 APPENDIX. 
 
 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 to- 
 ward Mecca; which he imagines was the Kebla of Moses, as it is 
 that of the Mohammedans. The former commentator adds that 
 Pharaoh had forbidden the Israelites to pray to God ; for which 
 reason they were obliged to perform that duty privately in their 
 houses. 
 
 (2). These words, it is said, Pharaoh repeated often in his ex- 
 tremity, that he might be heard. But his repentance came toe 
 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. 
 
 (8). Some of the children of Israel doubting whether Pharaoh 
 was really drowned. Gabriel, by God's command, caused hia 
 naked corpse to swim to shore, that they might see it. 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. 
 
 Page 191: (1). viz., The inhabitants of Ninive, which stood 
 on or near the place where al Mawsel now stands. This people 
 having corrupted themselves with idolatry, Jonas the son of 
 Mattai (or Amittai, which the Mohammedans suppose to be the 
 name of his mother), an Israelite of the, tribe of Benjamin, was 
 sent by God to preach to and reclaim them. When he first began 
 to exhort them to repentance, instead of harkening 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 over-cast 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 sack-cloth, 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. 
 
 Page 192: (1). For the Mohammedans suppose this throne, and 
 the waters whereon it stands, which waters they imagine are sup- 
 ported 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. 
 
 Page 195: (1). Or, as the original literally signifies, boiled 
 over; which is consonant to what the Babbins say, that the waters 
 of the Deluge were boiling hot. This oven was, as some say, at 
 Cufa, in a spot whereon a mosque now stands; or, as others rather
 
 APPENDIX. 495 
 
 think, in a certain place in India, or else at Ain warda in Meso- 
 potamia; aud its exundation 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. It 
 is remarkable that Mohammed, in all probability, borrowed this 
 circumstance from the Persian Magi, who also fancied that the 
 first waters of the Deluge gushed out of the oven of a certain old 
 woman named Zala Cufa. But the word tann&r, which is here 
 translated oven, also signifying the superficies of the earth, or a 
 place whence waters spring forth, or where they are collected, some 
 suppose it means no more in this passage than the spot or fissure 
 whence the first eruption of waters brake forth. 
 
 (2). Or, as the words may also be rendered, and some commen- 
 tators think they ought, two pair, that is, two males and two fe- 
 males of each species; wherein they partly agree with divers Jew- 
 ish and Christian writers, who from the Hebrew expression, seven 
 and seven and two and two, the male and his female, 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 to- 
 gether unto Noah all sorts of beasts, birds and other animals (it 
 being indeed difficult to conceive how he should come by them all 
 without some supernatural assistance), and that as he laid hold on 
 them, his right hand constantly fell on the male, and his left on 
 the female. 
 
 (3). This was an unbelieving son of Noah, named Canaan, or 
 Yam ; though others say he was not the son of Noah, but his 
 grandson by his son Ham, or his wife's son by another husband ; 
 nay, some pretend he was related to him no farther than by hav- 
 ing been educated and brought up in his house. The best com- 
 mentators add, that Noah's wife, named Waila, who was an 
 infidel, was also comprehended in this exception, and perished 
 with her sou. 
 
 (4). That is, omit no opportunity of getting on board. Ac- 
 cording 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 forward, or stood still, as Noah would have it, on his pro 
 nouncing only the words, hi the name of (iod. It is to be ob- 
 served that the more judicious commentators make the dimension** 
 of the ark to be the same with those assigned by Moses : Not- 
 withstanding, others have enlarged them most extravagantly, as 
 some Christian writers have also done. They likewise tell us that 
 Noah was two years in building the ark, which was framed of 
 Indian plane-tree, 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
 
 496 APPENDIX. 
 
 taken into the ark. This last is a tradition of the eastern Chris- 
 tians, some of whom pretend that the matrimonial duty was 
 superseded and suspended during the time Noah and his family 
 were in the ark; though Hani has been accused of not observing 
 continency on that occasion, his wife, it seems, bringing forth 
 Caanan in the very ark. 
 
 Page 196: (1). This mountain is one of those which divide 
 Armenia, on the south, from Mesopotamia, and that part of 
 Assyria which is inhabited by the Curds, from whom the moun- 
 tains took the name of Cardu, or Gardu, by the Greeks turned into 
 Gordyaei, and other names. Mount al Judi (which name 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, 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 Mawsel, Forda, and 
 Jazirat Ebn Omar, which last place one affirms to be but four 
 miles from the place of the ark, and says that a Mohammedan 
 temple was built there with the remains of that vessel, by the 
 Khalif Omar Ebn Abd'alaziz, whom he by mistake calls Omar Ebn 
 al 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 ; the Chaldee paraphrasts 
 consent to their opinion, which obtained very much formerly, es- 
 pecially among the eastern Christians. To confirm it, we are told 
 that the remainders of the ark were to be seen on the Gordysean 
 mountains : Berosus and Abydenus both declare there was such a 
 report in their time; the first observing that several of the inhabi- 
 tants 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 won- 
 derful success. The relics of the ark were also to be seen here 
 in the time of Epiphanius, if we may believe him ; and we are 
 told the emperor Heraclius went from the town of Thamanin up 
 to the mountain al Jfidi, and saw the place of the ark. There 
 was also formerly a famous monastery, called the monastery of 
 the ark, upon some of these mountains, where the Nestorians used 
 to celebrate a feast day on the spot where they supposed the ark 
 rested; but in the year of Christ 776, that monastery was destroyed 
 by lightning, with the church, and a numerous congregation in it. 
 Since which time it seems the credit of this tradition hath de- 
 clined, 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. 
 
 (2). The Mohammedans say that Noah went into the ark on 
 the teoth of Rajeb, and came out of it the tenth of al Moharram, 
 which therefore became a fast. So that the whole time of Noah's 
 being m the ark, according to ihein, was six months.
 
 APPENDIX. 497 
 
 Page 198: (1). These were the angels who were sent to ac- 
 quaint Abraham with the promise of Isaac, and to destroy Sodom 
 and Gomorrah. Some of the commentators pretend they were 
 twelve, or nine, or ten in number; but others, agreeably to scrip- 
 ture, say they were but three, viz., Gabriel, Michael and Israfil 
 
 (2). This seems to be the true sense of the passage; but accord- 
 ing to a different reading of the vowel, some interpret it, Kxeept 
 thy wife; the meaning being that Lot is here commanded to take 
 his family with him JSxcept his wife. Wherefore the commenta- 
 tors 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 over- throw 
 of the cities, she turned back lamenting their fate, and was imme- 
 diately 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. 
 
 Page 200: (1). This is not to be strictly understood as if either 
 the punishment of the damned should have an end, or the heav- 
 ens and the earth should endure forever; tbe expression being 
 only used by way of image or comparison, which need not agree 
 in every point with the thing signified. Some, however, think 
 the future heavens and earth, into which the present shall be 
 changed, are here meant. 
 
 Page 203 : (1). This well, say some, was a certain well near 
 Jerusalem, or not far from the river Jordan; but others call it the 
 well of Egypt or Midian. The commentators tell us that, when 
 the sons of Jacob had gotten Joseph with them in the field, they 
 began to abuse and to beat him so unmercifully, that they had 
 killed him, had not Judah, on his crying out for help, insisted on 
 the promise they had made not to kill him, but to cast him into 
 the well. Whereupon they let him down a little way; but, as he 
 held by the sides of the well, they bound him, and took off his 
 inner garment, designing to stain it with blood, to deceive their 
 father. Joseph begged hard to have his garment returned him, 
 but to no purpose, his brothers telling him, with a sneer, that the 
 eleven stars and the sun and the moon might clothe him and keep 
 him company. When they had let him down half-way, they let 
 him fall thence to the bottom, and, there being water in the well 
 (though the scripture says the contrary), he was obliged to get 
 upon a stone, on which, as he stood weeping, the angel (ul>riel 
 came to him with the revelation mentioned immediately. 
 
 (2). His name was Kitfir, or Itfir (a corruption of Potiphar); 
 and he was a man of great consideration, being superintendent 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 yeur <>i his 
 age, and died at a hundred and twenty. They who suppose 
 Joseph was twice sold differ as to the price the Egyptian paid tot
 
 498 APPENDIX. 
 
 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 gold. 
 
 Page 204: (1). Through extreme surprise at the wonderful 
 beauty of Joseph; which surprise Zoleikha fore-seeing, put 
 knives into their hands, on purpose that this accident might 
 happen. Some writers have observed, on occasion of this pas- 
 sage, 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 commen- 
 tators suppose these Egyptian ladies had any such design. 
 
 Page 205: (1). Notwithstanding what some ancient authors write 
 to the contrary, 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. In the upper Egypt, indeed, toward 
 the cataracts of Nile, it rains very seldom. Some, however, sup- 
 pose 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 neighboring countries, which were also afflicted 
 with famine during the same time. 
 
 Page 206: (1). 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 marveling, desired him to relate hib 
 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 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 Eph- 
 raim and Manasses. So that according to this tradition, she was 
 the same woman who is called Asenath by Moses. This supposed 
 marriage, which authorized their amours, probably encouraged 
 the Mohammedan divines to make use of the loves of Joseph and 
 Zoleikha, as an allegorical emblem of the spiritual love between 
 the Creator and the creature, God and the soul; just as the Chris- 
 tians apply the Song of Solomon to the same mystical purpose. 
 
 Page 208: (1). The occasion of this suspicion, it is said, was, 
 that Joseph having been brought up by his father's sister, she be- 
 came so fond of him that, when he grew up, and Jacob designed 
 to take him from her, she contrived the following stratagem to 
 keep him: Having a girdle which had once belonged to Abraham, 
 she girt it about the child, and then, pretending she had lost it,
 
 APPENDIX. 499 
 
 caused strict search to be made for it; and it being at length found 
 on Joseph, he was adjudged, according to the law of the family, 
 to be delivered to her as her property. Some, however, say that 
 Joseph actually stole an idol of gold, which belonged to his moth- 
 er's father, and destroyed it; a story probably taken from Rachel's 
 stealing the images of Laban: and others tell us that he once stole 
 a goat, or a hen, to give to a poor man. 
 
 Page 209: (1). viz., His father and Leah, his mother's sister, 
 whom he looked on as his mother after Rachel's death. Al Beidawi 
 tells us that Joseph sent carriages and provisions for his fathei 
 and his family ; and that he and the king of Egypt went forth to 
 meet them. He adds that the number of the children of Israel 
 who entered Egypt with him was seventy-two ; and that when 
 they were led out thence by Moses, they were increased to six 
 hundred thousand five hundred and seventy men and upwards, 
 besides the old people and children. 
 
 Page 211: (1). The cottar 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 an- 
 otlier for one of the hands, which is thereby fastened to the neck. 
 And in this manner the Mohammedans suppose the reprobates will 
 appear at the day of judgment. Some understand this passage 
 figuratively, of the infidels being bound in the chains of error and 
 obstinacy. 
 
 Page 212: (1). This passage was revealed on the following oc- 
 casion: Amer Ebn al Tofail and Arbad Ebn Rabiah, the brother 
 of Labid, went to Mohammed with an intent to kill him ; and 
 Amer began to dispute with him concerning the chief points of 
 his doctrine, while Arbad, taking a compass, went behind him to 
 dispatch him with his sword; but the prophet, perceiving his de- 
 sign, implored God's protection ; whereupon Arbad was imme- 
 diately struck dead by thunder, and Amer was struck with a 
 pestilential boil, of which he died in a short time, in a miserable 
 condition. Jallalo'ddin, however, tells another story saying that 
 Mohammed,having sent one to invite a certain man to embrace his 
 religion, the person put this question to the missionary, Who is 
 this apostle, and what is God? Is he oj gold, or of silver, or of 
 brass? Upon which a thunderbolt struck off his skull, and killed 
 him. 
 
 Page 214: (1). These are miracles which the Koreish required 
 of Mohammed ; demanding that he would, by the power of his 
 Koran, either remove the mountains from about Mecca, that they 
 might have delicious gardens in their room, or that he would 
 oblige the wind to transport them, with their merchandise, to 
 Syria (according to which tradition, the words here translated, or 
 the earth cleaved in sunder, should be rendered, or the earth be trav- 
 eled over in an instant); or else raise to life Kosai Ebn Kelab, and 
 others of their ancestors, to bear witness to him ; whereupon this 
 passage was revealed.
 
 500 APPENDIX. 
 
 Page 215: (1). Literally, tJie motlier of the book; by which is 
 meant the preserved table, from which all the written revelations 
 which have been from time to time published to mankind, accord- 
 ing to the several dispensations, are transcripts. 
 
 Page 218: (1). What is particularly intended in this passage 
 by the good word, and the evil word, the expositors differ. But 
 the first seems to mean the profession of God's unity; the inviting 
 others to the true religion, or the Koran itself ; and the latter, the 
 acknowledging a plurality of gods, the seducing of others to 
 idolatry, or the obstinate opposition of God's prophets. 
 
 Page 219: (1). i.e., Ismael and his posterity. The Mohamme- 
 dans say, that Hagar, his mother, belonged to Sarah, who gave 
 Aer to Abraham; and that, on her bearing him this son, Sarah be- 
 came so jealous of her, that she prevailed on her husband to turn 
 them both out of doors ; whereupon he sent them to the territory 
 of Mecca, where God caused the fountain of Zemzem to spring 
 forth for their relief, in consideration of which the Jorhamites, 
 who were the masters of the country, permitted them to settle 
 among them. 
 
 (2). Abraham put up this petition to God before he knew that 
 his parents were the enemies of God. Some suppose his mother 
 was a true believer, and therefore read it in the singular, and my 
 father. Others fancy that by his parents the patriarch here means 
 Adam and Eve. 
 
 (3). This the Mohammedans suppose will come to pass at the 
 last day ; the earth becoming white and even, or, as some will 
 have it, of silver; and the heavens of gold. 
 
 Page 220: (1). For the Mohammedans imagine that the devils 
 endeavor to ascend to the constellations, to pry into the actions 
 and overhear the discourse of the inhabitants of Heaven , and to 
 tempt them. They also pretend that these evil spirits had the 
 liberty of entering any of the heavens till the birth of Jesus,jwhen 
 they were excluded three of them ; but that on the birth of Mo- 
 hammed they were forbidden the other four. 
 
 Page 225: (1). The Mohammedans suppose that the earth, 
 when first created, was smooth and equal, and thereby liable to a 
 circular motion as well as the celestial orbs ; and that the angels 
 asking, who could be able to stand on so tottering a frame, God 
 fixed it the next morning by throwing the mountains on it. 
 
 (2). Some understand this passage figuratively, of God's disap- 
 pointing their wicked designs; but others suppose the words liter- 
 ally relate to the tower which Nimrod (whom the Mohammedans 
 Avill have to be the son of Caanan, the son of Ham, and so the 
 nephew of Cush, and not his son) built in Babel, and carried to an 
 immense height (five thousand cubits, say some), foolishly pur- 
 posing thereby to ascend to Heaven and wage war with the inhabi- 
 tants of that place; but God frustrated his attempt, utterly over 
 throwing the tower by a violent wind and earthquake.
 
 APPENDIX. 501 
 
 Page 229: (1). The same being not only good food, but a use- 
 ful remedy in several distempers, particularly those occasioned by 
 phlegm. There is a story, that a man came once to Mohammed, 
 and told him that his brother was afflicted with a violent pain in 
 his belly: upon which the prophet bade him give him some 
 honey. The fellow took his advice ; but soon after coming again, 
 told him that the medicine had done his brother no manner of 
 service: Mohammed answered, Go and give him more honey, for 
 God speaks truth, and thy brot/ier's belly lien. And the dose being 
 repeated, the man. by God's mercy, was immediately cured. 
 
 Page 230: (1). ^ This verse, which was the occasion of the con- 
 version of Othman Ebn Matun, the commentators say, containeth 
 the whole which it is a man's duty either to perform or to avoid ; 
 and is alone a sufficient demonstration of what is said in the fore- 
 going verse. Under the three things here commanded, they un- 
 derstand the belief of God's unity, without inclining to atheism, 
 on the one hand, or polytheism, on the other : obedience to the 
 commands of God ; and charity toward those in distress. And 
 under the three things forbidden, they comprehend all corrupt 
 and carnal affections ; all false doctrines and heretical opinions ; 
 and all injustice toward man. 
 
 Page 233: (1). This was a great objection made by the Meccans 
 to the authority of the Koran; for when Mohammed insisted, as a 
 proof of its divine original, that it was impossible a man so ut- 
 terly unacquainted with learning as himself could compose such a 
 book, they replied, that he had one or more assistants in the for- 
 gery ; but as to the particular person or persons suspected of this 
 confederacy, the traditions differ. One says it was Jabar, a Greek, 
 servant to AmerEbn al Uadrami, who could read and write well ; 
 another, that they were Jabar and Yesar, two slaves who followed 
 the trade of sword-cutters at Mecca, and used to read the penta- 
 teuch and gospel, and had often Mohammed for their auditor, 
 when he passed that way. Another tells us, it was one ATsh. or 
 Yaish, a domestic of al Uaweiteb Ebn Abd al Uzza, who was a 
 man of some learning, and had embraced Mohammedism. An- 
 other supposes it was one Kais, a Christian, whose house Mo- 
 hammed frequented ; another, that it was Addas, a ser- 
 vant of Otba Ebn Rabia ; and another, that it was Salman the 
 Persian. According to some Christian writers, Abdallah Ebn 
 Salam, the Jew who was so intimate with Mohammed (named by 
 one, according to the Hebrew dialect, Abdias Ben Salon and by 
 another. Abdala Celeu), was assisting to him in the compiling his 
 pretended revelations. This Jew Dr. Prideaux confounds with 
 Salman the Persian, who was a very different man, as a late 
 author has observed before me ; wherefore, and for that we may 
 have occasion to speak of Salman hereafter, it may be proper to 
 add a brief extract of his story as told by himself. He was of 
 good family of Ispahan, and, in his younger years, left the religio* 
 of his country to embrace Christianity ; and traveling int
 
 502 APPENDIX. 
 
 was advised by a certain monk of Amuria to go into Arabia, 
 where a prophet was expected to arise about that time, who should 
 establish the religion of Abraham ; and whom he should know 
 among other things, by the seal of prophecy between his shoul- 
 ders. Salman perfor:ned the journey, and meeting with. Moham- 
 med at Koba, where he rested in his night to Medina, soon found 
 him to be the person he sought, and professed Islam. The general 
 opinion of the Christians,however,is,that the chief help Mohammed 
 had in the contriving his Koran, was from a Nestorian monk 
 named Sergius, supposed to be the same person with the monk 
 Boheira, with whom Mohammed in his younger years had some 
 conference, at Bosra, a city of Syria Damascena, where that monk 
 resided. To confirm which supposition, a passage has been pro- 
 duced from an Arab writer, who says that Boheira' s name in the 
 books of the Christians.is Sergius; but this is only a conjecture; and 
 another tells us, his true name was Sai'd, or Felix, and his sur- 
 name Boheira. But be that as it will, if Boheira and Sergius 
 were the same man, I find not the least intimation in the Moham- 
 medan writers that he ever quitted his monastery to go into 
 Arabia (as is supposed by the Christians); and his acquaintance 
 with Mohammed at Bosra was too early to favor the surmise of 
 his assisting him in the Koran, which was composed long after ; 
 though Mohammed might, from his discourse, gain some ;knowl- 
 edge of Christianity and of the scriptures, which might be of use 
 to him therein. From the answer given in this passage of the 
 Koran to the objection of the infidels, viz., that the person sus- 
 pected by them to have a hand in the Koran spoke a foreign lan- 
 guage, and therefore could not, with any face of probability, be 
 supposed to assist in a composition written in the Arabic tongue, 
 and with so great elegance, it is plain this person was no Arabian. 
 The word Ajami, which is here used, signifies any foreign or bar' 
 barous language in general; but the Arabs applying it more par. 
 ticularly to the Persian, it has been thence concluded by some 
 that Salman was the person; however, if it be true that he came 
 not to Mohammed till after the Hejra, either he could not be the 
 man here intended, or else this verse must have been revealed at 
 Medina, contrary to the common opinion. 
 
 (2). These words were added for the sake of Ammar 
 Ebn Yaser, and some others, who being taken and tortured by the 
 Koreish, renounced their faith out of fear, though their hearts 
 agreed not with their mouths. It seems Ammar wanted the con- 
 stancy of his father and mother, Yaser, and Sommeya, who under- 
 went the like trial at the same time with their son , and resolutely 
 refusing to recant, were both put to death, the infidels tying Som- 
 meya between two camels, and striking a lance through her privy 
 parts. When news was brought to Mohammed, that Ammar had 
 denied the faith, he said, it could not be, for that Ammar was full 
 of faith from the crown of his head to the soul of his foot, faith 
 being mixed and incorporated with his very flesh and blood ; and 
 when Ammar himself came weeping to the prophet, he wiped
 
 APPENDIX. 503 
 
 his eyes, saying, What fault was it of thine, if they forced thcef 
 But though it be here said, that those who apostatize in appear- 
 ance only, to avoid death or torments, may hope for pardon from 
 God, yet it is unanimously agreed by the Mohammedan doctors, 
 to he much more meritorious and pleasing in the sight of God, 
 courageously and nobly to persist in the true faith, and rather to 
 suffer death itself than renounce it, even in words. Nor did the 
 Mohammedan religion want its martyrs, in the strict sense of the 
 word; of which I will here give two instances, besides the above- 
 mentioned. One is that of Khobaib Ebn Ada, who being perfidi- 
 ously sold to the Koreish, was by them put to death in a cruel 
 manner, hy mutilation, and cutting off his flesh piece-meal ; and 
 being asked, in the midst of his tortures, whether he did not wish 
 Mohammed was in his place, answered / would not wish to be with 
 my family, my substance, and my children, on condition that Mo- 
 hammed was only to be pricked with a thorn. The other is that of 
 a man who was put to death by Moseilama, on the following occa- 
 sion. That false prophet having taken two of Mohammed's 
 followers, asked one of them, what he said of Mohammed '! the 
 man answered, That he was the apostle of God: And what sayest 
 thou of me? added Moseilama; to which he replied, Thou also art 
 the apostle of Ood ; whereupon he was immediately dismissed in 
 safety. But the other, having returned the same answer to the 
 former question, refused to give any to the last, though required 
 to do it three several times, but pretended to be deaf, and was 
 therefore slain. It is related that Mohammed, when the story of 
 these two men was told him, said, 'Die, first of them threw himxclf 
 on God's mercy; but the latter professed the truth ; and he shall 
 find his account in it. 
 
 Page 233: (1). These were the Jews ; who being ordered by 
 Moses to set apart Friday (the day now observed by the Moliara- 
 medans) for the exercise of divine worship, refused it, and chose 
 the sabbath-day, because on that day God rested from his works of 
 creation; for which reason they were commanded to keep the day 
 they had chosen in the strictest manner. 
 
 Page 234: (1). Their first transgression was their rejecting the 
 decisions of the law, their putting Isaiah to death, and their im- 
 prisoning of Jeremiah : and the second, was their slaying of 
 Zachariah, and John the Baptist, and their imagining the di-nth 
 of Jesus. 
 
 (2). Some imagine the army meant in this place was that of 
 Bakhtnasr ; but others say the Persians conquered the Jews this 
 second time, by the arms of Gudarz (by whom they seem to in- 
 tend Antiochus Epiphanes), one of the successors of Alexander at 
 Babylon. It is related that the general in this expedition, enter- 
 ing the temple, saw blood bubbling up on the great altar, and ask- 
 the reason of it, the Jews told him it was the blood of a sacrifice 
 which had not ben accepted of God ; to which he replied, that 
 they had not told him the truth, and ordered a thousand of thom
 
 504 APPENDIX. 
 
 to be slain on the altar; but the blood not ceasing, he told them 
 that if they would not confess the truth, he would not spare one 
 of them; whereupon they acknowledged it was the blood of John; 
 and the general said, Thus hath your Lord taken vengeance on you; 
 and then cried out, John, my Lord an<l thy Lord knoweth what 
 hath befallen thy people for thy sake ; wherefore let thy blood stop, 
 by God's permission, lest I leave not one of them alive; upon which 
 the blood immediately stopped. 
 
 (3). Or inconsiderate, not weighing the consequence of what he 
 asks. It is said that the . person here meant is Adam, who, when 
 the breath of life was breathed into his nostrils, and had reached 
 so far as his navel, though the lower part of his body was, as yet, 
 but a piece of clay, must needs try to rise up, and got an ugly fall 
 by the bargain. But others pretend the passage was revealed on 
 the following occasion. Mohammed committed a certain captive 
 to the charge of his wife, Sawda bint Zaniaa, who, moved with 
 compassion at the man's groans, unbound him, and let him escape: 
 upon which the prophet, in the first motions of his anger, wished 
 her hand might fall off; but immediately composing himself, said 
 aloud, O (Jod, I am but a man : therefore turn my curse into a 
 blessing. 
 
 Page 235: (1). Literally, the bird, which IB here used to signify 
 a in an's fortune or success ; the Arabs, as well as the Greeks and 
 Romans, taking omens from the flight of birds, which they sup- 
 posed to portend good luck, if they flew from the left to the right, 
 but if from the right to the left, the contrary ; the like judgment 
 they also made when certain beasts passed before them. 
 
 Page 236: (1). Prodigality, and squandering away one's sub- 
 stance in folly or luxury, being a very great sin. The Arabs were 
 particularly guilty of extravagance in killing camels, and dis- 
 tributing them by lot, merely out of vanity and ostentation; which 
 they are forbidden by this passage, and commanded to bestow 
 what they could spare on their poor relations, and other indigent 
 people. 
 
 Page 239: (1). These are generally supposed to have been the 
 tribe of Thakif, the inhabitants of al Tayef, who insisted on Mo- 
 hammed's granting them several very extraordinary privileges, as 
 fche terms of their submission to him ; for they demanded that 
 they might be free from the legal contribution of alms, and from 
 observing the appointed times of prayer ; that they might be al- 
 lowed to keep their idol A Hat for a certain time, and that their 
 territory might be declared a place of security and not be violated, 
 like that of Mecca, etc. And they added, that if the other Arabs 
 asked him the reason of these concessions, he should say, that 
 God had commanded him so to do. According to which explica- 
 tion it is plain this verse must have been revealed long after the 
 Hejra. 
 
 Page 241: (1). These were, the changing his rod into a serpent, 
 the making his hand white ami shining, the producing locusts,
 
 APPENDIX. 505 
 
 Uce, frogs and blood, the dividing of the Red Sea, the bringing 
 water out of the rock, and the shaking of Mount Sinai over the 
 children of Israel. In lieu of the three last some reckon the inun- 
 dation of the Nile, the blasting of the corn, and scarcity of the 
 fruits of the earth. These words, however, are interpreted by 
 others, not of nine miracles, but of nine commandments, which 
 Moses gave his people, and were thus numbered up by Mohammed 
 himself to a Jew, who asked him the question, viz., That they 
 r.hould not be guilty of idolatry, nor steal, nor commit adultery or 
 murder, nor practice sorcery or usury, nor accuse au innocent man 
 to take away his life, or a modest woman of whoredom, nor desert 
 the army; to which he added the observing of the sabbath, as a 
 tenth commandment, but which peculiarly regarded the Jews : 
 upon which answer, it is said, the Jew kissed the prophet's hands 
 and feet. 
 
 Page 242: (1). These were certain Christian youths, of a good 
 family in Ephesus, who, to avoid the persecution of the Emperor 
 Decius, by the Arab writers called Decianus, hid themselves in a 
 cave, where they slept for a great number of years. This apocry- 
 phal story (for Baronius treats it as no better, and Father Marracci 
 acknowledges it to be partly false, or at least doubtful, though he 
 calls Hottinger a monster of impiety , and the off-acum of /teretics, 
 for terming it a fable), was borrowed by Mohammed from the 
 Christian traditions, but has been embellished by him and his fol- 
 lowers with several additional circumstances. What is meant by 
 al Kakin the commentators cannot agree. Some will have it to 
 be the name of the mountain, or the valley, wherein the cave 
 was ; some say it was the name of their dog ; and others (who 
 seem to come nearest the true signification) that it was a brass 
 plate, or stone table, placed near the mouth of the cave, on which 
 the names of the youngmen were written. There are some, how- 
 ever, who take the companions of al Rakfn to be different from 
 the seven sleepers; for they say the former were three men who were 
 driven by ill weather into a cave for shelter, and were shut in there 
 by the falling down of a vast stone, which stopped the cave's mouth, 
 but on their begging God's mercy, and their relating each of them 
 a meritorious action which they hoped might entitle them to it, 
 were miraculously delivered by the rock's rending in sunder to 
 give them passage. 
 
 Page 243: (1). This dog had followed them as thev passed by 
 him when they fled 6 the cave, and they drove him away ; 
 whereupon God caused him to speak, and he said, / lore those 
 who are dear unto God; goto sleep therefore, and I ir>Ul guard 
 you. But some say, it was a dog belonging to a shepherd who 
 followed them, and that the dog followed the shepherd ; which 
 opinion is supported by reading, as some do, calebohom, tin ir 
 dog's master instead of calbohom, their dog. Jallalo'ddin adds, 
 that the dog behaved as his masters did, in turning himself, in 
 sleeping, and in waking. The Mohammedans have a great respect
 
 5U6 APPENDIX. 
 
 for this dog, and allow him a place in paradise with some other 
 favorite brutes ; and they have a sort of proverb which they use 
 in speaking of a covetous person, that he would not throw a, bone 
 to the dog of the seven sleepers ; nay, it is said that they have the 
 superstition to write his name, which they suppose to be Katmir 
 (though some, as is observed above, think he was called al Rakim), 
 on their letters which go far, or which pass the sea, as a protec- 
 tion, or kind of talisman, to preserve them from miscarriage. 
 
 Page 244: (1). Jallalo'ddin supposes the whole space was three 
 hundred solar years, and that the odd nine are added to reduce 
 them to lunar years. Some think these words are introduced as 
 spoken by the Christians, who differed among themselves about 
 the time ; one saying it was three hundred years, and another, 
 three hundred and nine years. The interval between the reign 
 of Decius, and that of Theodosius the younger, in whose time the 
 sleepers are said to have awaked, will not allow them to have 
 slept quite two hundred years; though Mohammed is somewhat 
 excusable, since the number assigned by Simeon Metaphrastes is 
 three hundred and seventy-two years. 
 
 Page 245: (1). Though these seem to be general characters 
 only, designed to represent the different end of the wicked, and 
 of the good; yet it is supposed, by some, that two particular per- 
 sons are here meant. One says they were two Israelites and 
 brothers, who had a considerable sum left them by their father, 
 which they divided between them ; and that one of them, being 
 an unbeliever, bought large fields and possessions with his portion, 
 while the other, who was a true believer, disposed of his to pious 
 uses ; but that in the end, the former was ruined, and the latter 
 prospered. Another thinks they were two men of the tribe of 
 Makhzum; the one named al Aswad Ebn Abd'al Ashadd, an infidel; 
 and the other Abu Salma Ebn Abd'allah, the husband of Omni 
 Salma (whom the prophet married after his death), and a true 
 believer. 
 
 Page 247: (1). The original word properly signifies the space 
 of eighty years and upward. To explain this long passage the 
 commentators tell the following story: They say that Moses once 
 preaching to the people, they admired his knowledge and elo- 
 quence so much, that they asked him whether he knew any man 
 in the world who was wiser than himself ; to which he answered 
 in the negative : whereupon God, in a revelation, having repre- 
 hended him for his vanity (though some pretend that Moses asked 
 God the question of his own accord), acquainted him that his ser- 
 vant al Khedr was more knowing than he; and, at Moses' request 
 told him he might find that person at a certain rock, where the 
 two seas met; directing him to take a fish with him in a basket, 
 and that where he missed the fish, that was the place. Accord- 
 ingly Moses set out, with his servant Joshua, in search of al 
 KhfJr; which expedition is here described. 
 
 ?;e 248 : (1). Or, the two-horned. The generality of the
 
 APPENDIX. 507 
 
 commentators suppose tbe person here meant to be Alexander the 
 Great, or, as they call him. Iscander al Kumi, king of Persia and 
 Greece; but there are very different opinions as to the reason of 
 this surname. Some think it was given him because he was king of 
 the East and of the West, or because he had made expeditions to 
 both those extreme parts of the earth; or else because he had t\vo 
 horns on his diadem, or two curls of hair, like horns, on his 
 forehead; or, which is most probable, by reason of his great valor. 
 Several modern writers rather suppose the surname was occa- 
 sioned by his being represented in his coins and statues with 
 horns, as the son of Jupiter- Ammon ; or else by his being com- 
 pared by the prophet Daniel to a he-goat ; though he is there 
 represented with but one horn. There are some good writers, 
 however, who believe the prince intended in this passage of the 
 Koran was not Alexander the Grecian, but another great con- 
 queror, who bore the same name and surname, and was much 
 more ancient than he, being contemporary with Abraham, and 
 one of the kings of Persia of the first race; or, as others suppose, 
 a king of Yaman, named Asaab Ebn al Rayesh. They all agree 
 he was a true believer, but whether he was a prophet "or no, is a 
 disputed point. 
 
 Page 249 : (1). The commentators say the wall was built in 
 this manner. They dug till they found water, and having laid 
 the foundation of stone and melted brass, they built the super- 
 structure of large pieces of iron, between which they laid wood 
 and coals, till they equaled the height of the mountains ; and 
 then setting fire to the combustibles, by tbe help of large l>ellows, 
 they made the iron red hot, and over it poured melted brass, which 
 filling up the vacancies between the pieces of iron, rendered the 
 whole work as firm as a rock. Some tell us that the whole was 
 built of stones joined by clamps of iron, on which they poured 
 melted brass to fasten them. 
 
 Page 251: (1). The palm to which she fled, that she might 
 lean on it in her travail, was a withered trunk, without any head 
 or verdure, and this happened in the winter season; notwithstand- 
 ing which it miraculously supplied her with fruits for her refresh- 
 ment ; as is mentioned immediately. It has been observed, that 
 the Mohammedan account of the delivery of the Virgin Mary very 
 much resembles that of Latona, as described by the poets, nol 
 only in this circumstance of their laying hold on a palm-tree 
 (though some say Latona embraced an olive-tree, or an olive and 
 a palm, or else two laurels), but also in that of their infants 
 speaking; which Apollo is fabled to have done in the womb. 
 
 Page 252: (1). Thesf v.-m-ds are variously expounded ; some 
 taking them to express admiration at the quickness of those senses 
 in the wicked, at the day of judgment, when they shall plainly 
 perceive the torments prepared for them, though they have been 
 deaf and blind in this life ; and others supposing the words con- 
 tain a threat to the unbelievers, of what they shall then hear and
 
 508 APPENDIX. 
 
 see ; or else a command to Mohammed to lay before tliem tlie ter- 
 rors of that day. 
 
 Page 253: (1). These are generally supposed to "have been the words 
 of the angel Gabriel, in answer to Mohammed's complaint for his 
 long delay of fifteen, or, according to another tradition, of forty 
 days, before he brought him instructions what, solution he should 
 give to the questions which had been asked him concerning the 
 sleepers, Dhu'lkarnein, and the spirit. Others, however, are of 
 the opinion that they are the words which the godly will use at 
 their entrance into paradise ; and that their meaning is, We take 
 up our abode here at tlie command and through the mercy of God 
 alone, who ruleth all things, past, future, and present ; and wlio is 
 not forgetful of the works of his servants. 
 
 Page 254: (1). For the true believers must also pass by or 
 through hell, but the fire will be damped and the flames abated, 
 so as not to hurt them, though it will lay hold on the others. 
 Some, however, suppose that the words intend no more than the 
 passage over the narrow bridge, which is laid over hell. 
 
 Page 255: (1). That is, except he who shall be a subject prop- 
 erly disposed to receive that favor, by having possessed Islam. 
 Or, the words may also be translated, according to another exposi- 
 tion, They shall not obtain the intercession of any, except the inter- 
 cession of him, etc. Or else, None shall be able to make interces- 
 sion for others, except he who shall have received a covenant (or 
 permission] from God ; i.e., who shall be qualified for that office 
 by faith_ and good works, according to God's promise, or shall 
 have special leave given him by God for that purpose. 
 
 Page 256: (1). For Moses had an impediment in his speech, 
 which was occasioned by the following accident. Pharaoh one 
 day carrying him in hi, arms, when a child, he suddenly laid 
 hold of his beard, and plucked it in a very rough manner, which 
 put Pharaoh into such a passion, that he ordered him to be put to 
 death; but Asia, his wife, representing to him that he was but a 
 child, who could not distinguish between a burning coal and a 
 ruby, he ordered the experiment to be made ; and a live coal and 
 a ruby being set before Moses, he took the coal and put it into his 
 mouth, and burned his tongue ; and thereupon he was pardoned. 
 This is a Jewish story a little altered. 
 
 Page 257: (1). The commentators say, that his mother accord- 
 ingly made an ark of the papyrus, and pitched it, and put in some 
 cotton ; and having laid the child therein, committed it to the 
 river, a branch of which went into Pharaoh's garden ; that the 
 stream carried the ark thither into a fish-pond, at the head of 
 which Pharaoh was then sitting, with his wife Asia, the daughter 
 of Mozahem; and that the king, having commanded it to be taken 
 up and opened, and finding in it a beautiful child, took a fancy to 
 it, and ordered it to be brought up. Some writers mention a 
 miraculous preservation of Moses before he was put into the ark ; 
 and tell us, that his mother having hid him from Pharaoh's offi-
 
 APPENDIX. 5 9 
 
 cers in an oven, his sister, in her mother's absence, kindled a 
 large fire m the oven to heat it, not knowing the child was there, 
 but that he was afterward taken out unhurt. 
 
 Page 260: (1). Lest they infect thee with a burning fever ; for 
 that was the consequence of any man's touching him, and the 
 same happened to the persons he' touched ; for which reason he 
 was obliged to avoid all communication with others, and was also 
 shunned by them, wandering in the desert like a wild beast. 
 Hence, it is concluded that a tribe of Samaritan Jews said to in- 
 habit a certain isle in the Red Sea, are the descendants of our al 
 Sarneri ; because it is their peculiar mark of distinction, at this 
 day, to use the same words, viz.. La mesa*, i.e., Touch me not, to 
 those they meet. It is not improbable that this story may owe its 
 rise to the known hatred borne by the Samaritans to the Jews, 
 and their superstitiously avoiding to have any commerce with 
 them, or any other strangers. 
 
 (2). For this, with the Arabs, is one mark of an enemy, or a 
 person they abominate ; to say a man has a black liver (though I 
 think we express our aversion by the term white-livered), reddish 
 whiskers and gray eyes, being a periphrasis for a foe, and particu- 
 larly a Greek, which nation were the most inveterate enemies of 
 the Arabs, and have usually hair and eyes of those colors. The 
 original word, however, signifies also those who are squint-eyed, 
 or even blind of a suffusion. 
 
 Page 266: (1). Abraham took his opportunity to do this while 
 the Chaldeans were abroad in the fields, celebrating a great festi- 
 val ; and some say he hid himself in the temple ; and when he 
 had accomplished his design, that he might the more evidently 
 convince them of their folly in worshiping them, he hung the axe, 
 with which he had hewn and broken down the images, on tho 
 neck of the chief idol, named by some writers, Baal ; as if he had 
 been the author of all the mischief. For this story, which, though 
 it be false, is not 511 invented, Mohammed stands indebted to the 
 Jews ; who tell it with a little variation ; for they say Abraham 
 performed this exploit in his father's shop, duting his absence ; 
 that Terah, on his return, demanding the occasion of the disorder, 
 his son told me that the idols had quarreled and fallen together 
 by the ears about an offering of fine flour, which had been 
 brought them by an old woman ; and that the father, finding he 
 could not insist on the impossibility of what Abraham pretended, 
 without confessing the impotence of his gods, fell into a violent 
 passion and carried him to Nimrod that he might be exeinplarily 
 punished for his insolence. 
 
 Page 267: (1). The commentators relate that, by Nimrod's 
 order, a large space was enclosed at Cfltha, and filled with a vast 
 quantity of wood, which being set on fire burned so fiercely, that 
 none dared to venture near it ; then they bound Abraham, and 
 putting him into an engine (which some suppose to have been of 
 the devil's invention), shot him into the midst of the fire ; from
 
 510 APPENDIX. 
 
 which he was preserved by the angel Gabriel who was sent to his 
 assistance ; the fire burning only the cords with which he was 
 bound. They add that the fire having miraculously lost its heat, 
 in respect to Abraham, became an odoriferous air, and that the 
 pile changed to a pleasant meadow ; though it raged so furiously 
 otherwise, that, according to some writers, about two thousand of 
 the idolaters were consumed by it. This story seems to have had 
 no other foundation than that passage of Moses, where God is 
 said to have brought Abraham out of Ur, of the Chaldees, misun- 
 derstood ; which words the Jews, the most trifling interpreters of 
 scripture, and some moderns who have followed them, have 
 translated, out of the fire of the Chaldees; taking the word J7r, not 
 for the proper name of a city, as it really is, but for an appellative, 
 signifying fire. However, it is a fable of some antiquity, and 
 credited, not only by the Jews, but by several of the eastern 
 Christians; the twenty-fifth of the second Canun, or January, be- 
 ing set apart in the Syrian jcalendar, for the commemoration of 
 Abraham's being cast into the fire. The Jews also mention some 
 other persecutions which Abraham underwent on account of his 
 religion, particularly a ten years' imprisonment ; some saying he 
 was imprisoned by Nhnrod; and others, by his father Terah. 
 
 (2). Some tell us, that Nimrod, on seeing this miraculous de- 
 liverance from his palace, cried out, that he would make an offer- 
 ing to the God of Abraham; and that he accordingly sacrificed four 
 thousand kine. But, if he ever relented, he soon relapsed into 
 his former infidelity; for he built a tower that he might ascend to 
 heaven to see Abraham's God ; which being over-thrown, still 
 persisting in his design, he would be carried to heaven in a chest 
 borne by four monstrous birds; but after wandering for some time 
 through the air he fell down on a mountain with such force, that 
 he made it shake, whereto (as some fancy) a passage in the Koran 
 alludes, which may be translated, although their contrivances be 
 such as to make the mountains tremble. Nimrod, disappointed in 
 his design of making war with God, turned his arms against Abra- 
 ham, who, being a great prince, raised forces to defend himself ; 
 but God, dividing Nimrod's subjects, and confounding their lan- 
 guage, deprived him of the greater part of his people, and plagued 
 those who adhered to him by swarms of gnats, which destroyed 
 almost all of them; and one of those gnats having entered into the 
 nostril, or ear, of Nimrod, penetrated to one of the membranes of 
 his brain, where, growing bigger every day, gave him such intol- 
 erable pain, that he was obliged to cause his head to be beaten 
 with a mallet, in order to procure some ease, which torture he 
 suffered four hundred years ; God tjcing willing to punish, by one 
 of the smallest of his creatures, him who insolently boasted him- 
 self to be lord of all. A Syrian calendar places the death of 
 Nimrod, as if the time were well known, on the eighth of 
 Thamuz, or July. 
 
 Page 268: (1). The Mohammedan writers tell us, that Job was
 
 APPENDIX. 5H 
 
 of the race of Esau, and was blessed with a numerous family, 
 and abundant riches ; but that God proved him, by taking away 
 all that he had, even his children, who were killed by the fall of 
 a house; notwithstanding which he continued to serve God, and 
 to return him thanks, as usual ; that he was then struck with a 
 filthy disease, his body being full of worms, and so offensive, that 
 as he lay on the dung-hill none could bear to come near him, 
 that his wife, however (whom some call Rahiuat the daughter of 
 Ephraim the son, of Joseph, and others Makhir the daughter of 
 Manasses), attended him with great patience, supporting him with 
 what she earned by her labor ; but that the devil appeared to her 
 one day, after having reminded her of her past prosperity, prom- 
 ised her that if she would worship him, he would restore all they 
 had lost; whereupon she asked her husband's consent, who was so 
 angry at the proposal, that he swore, if he recovered, to give his 
 wife a hundred stripes ; that Job having pronounced the prayer 
 recorded in this passage, God sent Gabriel, who taking him by 
 the hand raised him up ; and at the same time a fountain sprang 
 up at his feet, of which having drank, the worms fell off his 
 body, and washing therein he recovered his former health and 
 beauty ; that God then restored all to him double ; his wife also 
 becoming young and handsome again, and bearing him twenty-six 
 sons ; and that Job. to satisfy his oath, was directed by God to 
 strike her one blow with a palm-branch having a hundred leaves. 
 Some, to express the great riches which were bestowed on Job 
 after his sufferings, say he had two threshing-floors, one for 
 wheat, and the other for barley, and that God sent two clouds 
 which rained gold on the one, and silver on the other, till they 
 ran over. The traditions differ as to the continuance of Job's 
 calamities; one will have it to be eighteen years, another thirteen, 
 another three, and another exactly seven years, seven months and 
 seven hours. 
 
 Page 269: (1). Whose office it is to write down the action of 
 every man's life, which, at his death, he rolls up, as completed. 
 Some pretend one of Mohammed's scribes is here meant ; and 
 others take the word Sijil, or, as it is also written, Sijjill, for an 
 appellative, signifying a book or written scroll ; and accordingly 
 render the passage, an a written scroll is rolled vp. 
 
 Page 272: (1). i.e., The Caaba ; which the Mohammedans pre- 
 tend was the first edifice built and appointed for the worship of 
 God. The going round this chapel is a principal ceremony of 
 the pilgrimage, and is often repeated ; but the last time of their 
 doing it, when they take their farewell of the temple, seems to 
 be more particularly meant in this place. 
 
 Page 277: (1). Literally, seven paths; by which the heavens 
 are meant, because, according to some expositors they are the 
 paths of the angels and of the celestial bodies; though the original 
 word also signifies things which are folded or placed like ti>rie 
 one above another, as the Mohammedans suppose the heavens to 
 be.
 
 512 APPENDIX. 
 
 Page 281: (1). The original word barzakh, here translated bar, 
 primarily signifies any partition, or interstice, which divides one 
 thing from another ; but is used by the Arabs not always in the 
 same, and sometimes in an obscure sense. They seem generally 
 to express by it what the Greeks did by the word Hades ; one 
 while using it for the place of the dead, another while for the 
 time of their continuance in that state, another while for the state 
 itself. It is defined by their critics to be the interval or space 
 between this world and the next, or between death and the resur 
 rection; every person who dies being said to enter into al barzakh; 
 or, as the Greek expresses it, KaTaflfjvai /? aSov. One lexicog- 
 rapher tells us that in the Koran it denotes the grave ; but the 
 commentators on this passage expound it a bar, or invincible obsta 
 cle, cutting off all possibility of return into the world, after death 
 See chapter 25, where the word again occurs. Some interpreters 
 understand the words we have rendered behind them, to mean 
 before them (it being one of those words, of which there are sev- 
 eral in the Arabic tongue, that have direct contrary significations), 
 considering al Barzakh as a future space, and lying before, and 
 not behind them. 
 
 Page 282: (1). For the understanding of this passage, it is 
 necessary to relate the following story : 
 
 Mohammed having undertaken an expedition against the tribe 
 of Mostalak, in the sixth year of the Hejra, took his wife Aye- 
 sha with him, to accompany him. In their return, when they 
 were not far from Medina, the army removing by night, Ayesha. 
 on the road, alighted from her camel, and stepped aside on a pri- 
 vate occasion ; but, on her return, perceiving she had dropped her 
 necklace, which was of onyxes of Dhafar, she went back to look 
 for it ; and in the meantime her attendants, taking it for granted, 
 that she was got into her pavillion (or little tent surrounded with 
 curtains, wherein women are carried in the east) set it again on 
 the camel, and led it away. When she came back to the road, 
 and saw her camel was gone, she sat down there, expecting that 
 when she was missed some would be sent back to fetch her ; and 
 in a little time she fell asleep. Early in the morning, Safwan 
 Ebn al Moattel, who had stayed behind to rest himself, coming 
 by, and perceiving somebody asleep, went to see who it was and 
 knew her to be Ayesha; upon which he waked her, by twice pro- 
 nouncing with a low voice these words, We are God's, and unto 
 him must we return. Then Ayesha immediately covered herself 
 with her veil ; aud Safwan set her on his own camel, and led her 
 after the army, which they over-took by noon, as they were rest- 
 ing. This accident had like to have ruined Ayesha, whose repu- 
 tation was publicly called in question, as if she had been guilty 
 of adultery with Safwan; and Mohammed himself knew not what 
 to think, when he reflected on the circumstances of the affair, 
 which were improved by some malicious people very much to 
 Ayesha's dishonor; and notwithstanding his wife's protestations ft 1 
 her innocence, he could not get rid of his perplexity, nor sto]
 
 APPENDIX. 5J3 
 
 mouths of the censorious, till about a month after, when this pas- 
 sage was revealed, declaring the accusation to be unjust. 
 
 Page 284: (1). To enter suddenly or abruptly into any man's 
 house or apartment, is reckoned a great incivility in the east ; be- 
 cause a person may possibly be surprised in an indecent action or 
 posture, or may have something discovered which he would con- 
 ceal, It is said, that a man carne to Mohammed, and wanted to 
 know whether he must ask leave to go in to his sister ; which be- 
 ing answered in the affirmative, he told the prophet that his sister 
 had nobody else to attend upon her, and it would be troublesome 
 to ask leave every time he went in to her. What, replied Moham- 
 med, wouldest thou see Tier naked ? 
 
 Page 291 : (1). The commentators are at a loss where to place 
 al Eass. According to one opinion it was the name of a well (as 
 the word signifies) near Midian, about which some idolaters hav- 
 ing fixed their habitations, the prophet Shoaib was sent to preach 
 to them; but they not believing on him, the well fell in, and they 
 and their houses were all swallowed up. Another supposes it to 
 have been in a town in Yamarna, where a remnant of the Thamu- 
 dites settled, to whom a prophet was also sent ; but they slaying 
 him, were utterly destroyed. Another thinks it was a well near 
 Antioch, where Habib al Najjar (whose tomb is still to be seen 
 there, being frequently visited by Mohammedans) was martyred. 
 And a fourth takes al Rass to be a well in Hadramaut, by which 
 dwelt some idolatrous Tharuudites, whose prophet was Handha, 
 or Khantala (for I find the name written both ways) Ebn Safwan. 
 These people were first annoyed by certain monstrous birds, called 
 Anka, which lodged in the mountain above them, and used to 
 snatch away their children, when they wanted other prey ; but 
 this calamity was so far from humbling them, that on their 
 prophet's calling down a judgment upon them, they killed him, 
 and were all destroyed. 
 
 Page 301 : (1). The Arab historians tell us that Solomon, hav- 
 ing finished the temple of Jerusalem, went in pilgrimage to 
 Mecca, where, having stayed as long as he pleased, he proceeded 
 toward Yainan; and leaving Mecca in the morning, he arrived by 
 noon at Sanaa, and being extremely delighted with the country, 
 rested there; but wanting water to make the ablution, he looked 
 among the birds for the lap- wing, called by the Arabs al Hudbud, 
 whose business it was to find it ; for it is pretended she was saga- 
 cious or sharp-sighted enough to discover water underground, 
 which the devils used to draw, after she had marked the place by 
 digging with her bill ; they add, that this bird was then taking a 
 tour in the air, whence, seeing one of her companions alighting, 
 she descended also, and having had a description given her by the 
 other of the city of Saba, whence she was just arrived, they both 
 went together to take a view of the place, and returned soon after 
 Solomon had made the inquiry which occasioned what follows. 
 it i imy be proper to mention here what the eastern writers fable 
 of the' manner of Solomon's traveling. They say that he had a
 
 514 APPENDIX. 
 
 carpet of green silk, on which his throne was placed, being of a 
 prodigious length and breadth, and sufficient for all his forces to 
 stand on, tbe men placing themselves on his right hand, and the 
 spirits on his left; and that when all were in order, the wind, at 
 his command, took up the carpet, and transported it, with all that 
 were upon it, wherever he pleased ; the army of birds at the same 
 time flying over their heads, and forming a kind of canopy, to 
 shade them from the sun. 
 
 (2). Which the commentators say was made of gold and silver, 
 and crowned with precious stones. But they differ as to the size 
 of it; one making it four-score cubits long, forty broad, and thirty 
 high; while some say it was four-score, and others thirty cubits 
 every way. 
 
 Page 302: (1). Bearing the presents, which they say were five 
 hundred young slaves of each sex, all habited in the same man- 
 ner, five hundred bricks of gold, a crown encriched with precious 
 stones, besides a large quantity of musk, amber, and other things 
 of value. Some add that Balkis, to try whether Solomon was a 
 prophet or no, dressed the boys like girls, and the girls like boys, 
 and sent him in a casket, a pearl not drilled, and an onyx drilled 
 with a crooked hole ; and that Solomon distinguished the boys 
 from the girls by the different manner of their taking water, and 
 ordered one worm to bore the pearl, and another to pass a thread 
 through the onyx. They also tell us that Solomon, having notice 
 of this embassy, by means of the lapwing, even before they set 
 out, ordered a large square to be enclosed with a wall built of 
 gold and silver bricks, wherein he ranged his forces and atten- 
 dants to receive them. 
 
 Page 308: (1). viz., The longest terms of ten years. The Mo- 
 hammedans say, after the Jews, that Moses received from Shoaib 
 the rod of the prophets (which was a branch of a myrtle of para- 
 dise, and had descended to him from Adam) to keep off the wild 
 beasts from his sheep; and that this was the rod with which he 
 performed all those wonders in Egypt. 
 
 Page 309: (1). It is said that Hainan, having prepared bricks 
 and other materials, employed no less than fifty thousand men, 
 besides laborers, in the building ; which they carried to so im- 
 mense a height that the workmen could no longer stand on it, 
 that Pharaoh, ascending this tower, threw a javelin toward 
 heaven, which fell back again stained with blood, whereupon he 
 impiously boasted that he had killed the God of Moses; but at sun- 
 set God sent the angel Gabriel, who, with one stroke of his wing, 
 demolished the tower, a part whereof, falling on the king's army, 
 destroyed a million of men. 
 
 Page 313: (1). The commentators say, Karun was the son of 
 Yeshar (or Izhar), the uncle of Moses, and, consequently, make 
 him the same with the Korah of the scriptures. This person is 
 represented by them as the most beautiful of the Israelites, and 
 so far surpassing them all in opulency that the riches of Karun
 
 APPENDIX. 
 
 515 
 
 have become a proverb. The Mohammedans are indebted to the 
 Jews for this last circumstance, to which they have added several 
 other fables; for they tell us that he built a large palace over-laid 
 with gold, the doors whereof were of massy gold; that he became 
 so insolent because of his immense riches, as to raise a sedition 
 against Moses, though some pretend the occasion of his rebellion to 
 have been his unwillingness to give alms, as Moses had commanded ; 
 that one day, when that prophet was preaching to the people, and, 
 among other laws which he published, declared that adulterers 
 should be stoned, Karun asked him what if he should be found 
 guilty of the same crime ? To which Moses answered, that in such 
 case he would suffer the same punishment ; and thereupon Karun 
 produced a harlot, whom he had hired to swear that Moses had lain 
 with her, and charged him publicly with it ; but on Moses adjur- 
 ing the woman to speak the truth, her resolution failed her, and 
 she confessed that she was suborned by Karun to accuse him 
 wrongfully ; that then God directed Moses, who had complained 
 to him of this usage, to command the earth what he pleased, and 
 it should obey him; whereupon he said, earth swallow them up! 
 and that immediately the earth opened under Karun and his con- 
 federates, and swallowed them up, with his palace and all his riches. 
 There goes a tradition, that as Karfln sank gradually into the 
 ground, first to his knees, then to his waist, then to his neck, he 
 cried out four several times, O Moses, hate mercy on me ! but that 
 Moses continued to say, O earth, swallow them up, till at last he 
 wholly disappeared ; upon which God said to Moses, 'ihou host no 
 mercy on Karfin, though he asked pardon oj theefour times; but I 
 would have had compassion on him if lie had asked pardon of me 
 but once. 
 
 Page 315: (1). This is true, if the whole life of Noah be 
 reckoned; and accordingly Abulfeda says he was sent to preach in 
 his two hundred and fiftieth year, and that he lived in all nine 
 hundred and fifty ; but the text seeming to speak of those years 
 only which he spent in preaching to the wicked antediluvians, the 
 commentators suppose him to have lived much longer. Some say 
 the whole length of his life was a thousand and fifty years ; that 
 his mission happened in the fortieth year of his age, and that he 
 lived after the Flood sixty years ; and others give different num- 
 bers; one, in particular, pretending that Noah lived near sixteen 
 hundred years. This circumstance, says al Beidawi, was men- 
 tioned to encourage Mohammed, and to assure him that God, who 
 supported Noah so many years against the opposition and plots of 
 the antediluvian infidels, would not fail to defend him against all 
 attempts of the idolatrous Meccans and their partisans. 
 
 Page 323: (1). The Arab writers say, that Lokman was the son of 
 Baura who was the son or gra.idcon of a sister or aunt of Job; and 
 that he lived several centuries, and to the timeof David, with whom 
 he was conversant in Palestine. According to the description they 
 give of his person, he mast hare been deformed enough; for they say 
 he was of a black complexion ( whence eome call him an Ethiopian),
 
 516 APPENDIX. 
 
 with thick lips and splay feet ; but in return he received from 
 God wisdom and eloquence in a great degree, which some pretend 
 were given him in a vision, on his making choice of wisdom 
 preferably to the gift of prophecy, either of which" were offered 
 him. The generality of the Mohammedans, therefore, hold him 
 to have been no prophet, but only a wise man. As to his condi- 
 tion, they say he was a slave, but obtained his liberty on the fol- 
 lowing occasion: His master having one day given him a bitter 
 melon to eat, he paid him such exact obedience as to eat it all ; at 
 which his master being surprised, asked him how he could eat so 
 nauseous a fruit ? To which he replied, it was no wonder that 
 he should for once accept a bitter fruit from the same hand from 
 which he had received so many favors. The commentators men- 
 tion several quick repartees of Lokman, which, together with the 
 circumstances above mentioned, agree so well with what Maxiinus 
 Planudes has written of Esop, that from thence, and from the 
 fables attributed to Lokrnan by the orientals, the latter has been 
 generally thought to have been no other than the Esop of the 
 Greeks. However, that be (for I think the matter will bear a 
 dispute), I am of the opinion that Planudes borrowed great part 
 of his life of Esop from the traditions he met with in the east 
 concerning Lokan, concluding them to have been the same person, 
 because they were both slaves, and supposed to be the writers of 
 those fables which go under their respective names, and bear a 
 great resemblance to one another ; for it has long since been ob- 
 served by learned men that the greater part of that monk's per- 
 formance is an absurd romance, and supported by no evidence of 
 the ancient writers. 
 
 Page 328: (1). This passage was revealed to abolish two cus- 
 toms among the old Arabs. The first was their manner of divorc- 
 ing their wives, when they had no mind to let them go out of 
 their house, or to marry again; and this the husband did by say 
 ing to the woman, Thou art henceforward to me as the back of /,// 
 mother ; after which words pronounced he abstained from Lei- 
 bed, and regarded her in all respects as his mother, and she be- 
 came related to all his kindred in the same degree as if she had 
 been really so. The other custom was the holding their adopted 
 sons to be as as nearly related to them as their natural sons, so 
 that the same impediments of marriage arose from that supposed 
 relation, in the prohibited degrees, as it would have done in the 
 case of a genuine son. The latter Mohammed had a peculiar 
 reason to abolish viz., his marrying the divorced wife of his 
 freedman Zeid, who was also his adopted son, of which more will 
 be said by-and-bye. By the declaration which introduces this 
 passage, that God Juts not given a man two hearts, is meant, that 
 a man cannot have the same affection for supposed parents and 
 adopted children, as for those who are really so. They tell us the 
 Arabs used to say, of a prudent and acute person, that he had two 
 hearts ; whence one Abu Mamer, or, as others write, Jemil Ebn 
 Asad al Fihri, was surnamed Dhu'lkalbein, or the man with two 
 hearts.
 
 APPENDIX. 
 
 (2).^ On the enemies' approach, Mohammed, by the advice of 
 Salman, the Persian, ordered a deep ditch or entrenchment to be 
 dug round Medina, for the security of the city, and went out to 
 defend it with three thousand men. Both sides remained in their 
 camps near a month, witbout any other acts of hostility tban 
 shooting of arrows and slinging of stones; till, in a winter's night, 
 God sent a piercing cold east wind, which benumbed the limbs of 
 the confederates, blew the dust in their faces, extinguished their 
 fires, over-turned their tents, and put their horses in disorder, the 
 angels at the same time crying, Allah acbar ! round about their 
 camp ; whereupon Toleiha Ebn Khowailed, the Asadite, said 
 aloud, Mohammed is going to attack you with encliantments, 
 wherefore provide for your safety by flight ; and accordingly the 
 Koreish first, and afterward the Ghatfanites, broke up the 
 siege, and returned home ; which retreat was also not a little ow- 
 ing to the dissensions among the confederate forces, the raising 
 and fomenting whereof the Mohammedans also ascribe to God. It 
 is related that when Mohammed heard that his enemies were re- 
 tired, he said, I have obtained success by means of the east wind; 
 and Ad perished by the west wind. 
 
 Page 330: (1). These were the Jews of the tribe of Koreidha, 
 who, though they were in league with Mohammed, had, at the 
 incessant persuasion of Caab Ebn Asad, a principal man among 
 them, perfidiously gone over to his enemies in this war of the 
 ditch, and were severely punished for it. For the next morning, 
 after the confederate forces had decamped, Mohammed and his 
 men returned to Medina, and, laying down their arms, began to 
 refresh themselves after their fatigue; upon which Gabriel came 
 to the prophet and asked him whether he had suffered his people 
 to lay down their arms, when the angels had not laid down 
 theirs; and ordering him to go immediately against the Koradhites, 
 assuring him that himself would lead the way. Mohammed, in 
 obedience to the divine command, having caused public proclama- 
 tion to be made that every one should pray that afternoon for suc- 
 cess against the son of Koreidha, set forward upon the expedition 
 without loss of time ; and being arrived at the fortress of the 
 Koradhites, besieged them for twenty-five days, at the end of 
 which those people, being in great terror and distress, capitulated, 
 and at length, not daring to trust to Mohammed's mercy, surren- 
 dered at the discretion of Saad Ebn Moadh, hoping that he, being 
 the prince of the tribe of Aws, their old friends and confederates 
 would have some regard for them. But they were deceived: 
 for Saad, being greatly incensed at their breach of faith, had beg- 
 ged of God that he might not die of the wound he had received at 
 the ditch till he saw vengeance taken on the Koradhites, and 
 therefore adjudged that the men should be put to the sword, the 
 women and children made slaves.and their goods be divided among 
 the Moslems, which sentence Mohammed had no sooner heard 
 than he cried, out, That Saad had pronounced t he sentence of Ood 
 and the same was accordingly executed, the number of men who
 
 518 APPENDIX. 
 
 were slain amounting to six hundred, or, as others say, to seven 
 hundred, or very near, among whom Avere Hoyai Ebn Akhtab, a 
 great enemy of Mohammed's, and Caab Ebn Asad, who had been 
 the chief occasion of the revolt of their tribe; and soon after Saad, 
 who had given judgment against them, died, his wound, which 
 had been skinned over, opening again. 
 
 Page 384: (1). By faith is here understood entire obedience to 
 the law of God, which is represented to be of so high concern (no 
 less than eternal happiness or misery depending on the observance 
 or neglect thereof), and so difficult in the performance, that if 
 God should propose the same on the conditions annexed, to the 
 vaster parts of the creation, and they had understanding to com- 
 prehend the offer, they would decline it, and not dare to take on 
 them a duty, the failing wherein must be attended with so terri- 
 ble a consequence ; and yet man is said to have undertaken it, 
 notwithstanding his weakness and the infirmites of his nature. 
 Some imagine this proposal is not hypothetical, but was actually 
 made to the heavens, earth and mountains, which at their first 
 creation were endued with reason, and that God told them he had 
 made a law, and had created paradise for the recompense of such 
 as were obedient to it, and hell for the punishment of the disobe- 
 dient; to which they answered they were content to be obliged to 
 perform the services for which they were created, but would not 
 undertake to fulfill the divine law on those conditions, and there- 
 fore desired neither reward nor punishment ; they add that when 
 Adam was created, the same offer was made to him, and he ac- 
 cepted it. The commentators have other explications of this pas- 
 sage, which it would be too prolix to transcribe. 
 
 Page 385: (1). Some suppose these were images of the angels 
 and prophets, and that the making of them was not then forbid- 
 den; or else that they were not such images as were forbidden by 
 the law. Some say these spirits made him two lions, which were 
 placed at the foot of his throne, and two eagles, which were set 
 above it ; and that when he mounted it the lions stretched out 
 their paws, and when he sat down the eagles shaded him with 
 their wings. 
 
 (2). The commentators, to explain this passage, tell us that 
 David, having laid the foundations of the temple of Jerusa- 
 lem, which was to be in lieu of the tabernacle of Moses, when he 
 died, left it to be finished by his son Solomon, who employed the 
 genii in the work; that Solomon, before the edifice was quite com- 
 pleted, perceiving his end drew nigh, begged of God that his death 
 might be concealed from the genii till they had entirely finished 
 it ; that God therefore, so ordered it, that Solomon died as he 
 stood at his prayers, leaning on his staff, which supported the 
 body in that posture a full year ; and the genii, supposing him to 
 be alive, continued their work during that term, at the expiration 
 whereof the temple being perfectly completed, a worm, which 
 had gotten into the staff, ate it through, and the corpse fell to the
 
 APPENDIX. 519 
 
 ground and discovered the king's death. Possibly this fable of 
 the temple's being built by genii, and not by men, might take its 
 rise from what is mentioned in scripture, that the house was built 
 of atone '/node ready before it teas brougld thither; no that there was 
 neither hammer, nor axe, itor any toot of iron heard in. the house 
 while it was building; the Rabbins indeed, tell us of a worm, which 
 might assist the workmen, its virtue being such as to cause the 
 rocks and stones to fly in sunder. Whether the worm which 
 gnawed Solomon's staff were of the same breed with this other, I 
 know not; but the story has perfectly the air of a Jewish inven- 
 tion. 
 
 Page 343: (1). To explain this passage, the commentators tell 
 the following story: 
 
 The people of Antioch being idolaters, Jesus sent two of his 
 disciples thither to preach to them ; and when they drew near the 
 city they found Habib, surnanied al Najjar, or the carpenter, 
 feeding sheep, and acqainted him with thair errand ; whereupon 
 he asked them what proof they had of their veracity, and they 
 told him they could cure the sick, and the blind, and the lepers; 
 and to demonstrate the truth of what they said, they laid their 
 hands on a child of his who was sick, and immediately restored 
 him to health. Habib was convinced by this miracle, and be- 
 lieved; after which they went into the ity and preached the wor- 
 ship of one true God, curing a great number of people of several 
 infirmities; but at length, the affair coming to the prince's ear. he 
 ordered them to be imprisoned for endeavoring to seduce the 
 people. When Jesus heard of this, he sent another of his disci- 
 ples, generally supposed to have been Simon Peter, who, coming 
 to Antioch, and appearing as a zealous idolater, soon insinuated 
 himself into the favor of the inhabitants and of their prince.and at 
 length took an opnortunity to desire the prince would order the 
 two persons who, as he was informed, had been put in prison, for 
 broaching new opinions, to be brought before him to be examined; 
 and accordingly they were brought ; when Peter, having previ- 
 ously warned them to take no notice that they knew him, asked 
 them who sent them, to which they answered, God, who had 
 created all things, and had no companion. He then required 
 some convincing proof of their mission, upon which they restored 
 a blind person to his sight and performed some other miracles, 
 with which Peter seemed not to be satisfied, for that, according 
 to some, he did the very same miracles himself, but declared that, 
 if their God could enable them to raise the dead, he would t>i- 
 lieve them; which condition the two apostles accepting, a lad WHS 
 brought who had been dead seven days, and at their prayers )u- 
 was raised to life ; and thereupon Peter acknowledged himself 
 convinced, and ran and demolished the idols, a great many of tin 
 people following him, and embracing the true faith ; but thc- 
 who believed not were destroyed by the cry of the angel Gabriel. 
 
 Page 347: (1). The usual way of striking fire in the east i* i.v
 
 520 APPENDIX. 
 
 rubbing together two pieces of wood, one of which is commonly 
 of the tree called Markh, and the other of that called Afar ; and 
 it will succeed even though the wood be green and wet. 
 
 Page 349: (1). Some suppose that the entertainment mentioned 
 will be the welcome given the damned before they enter that 
 place; and others, that they will be suffered to come out of hell 
 from time to time, to drink their scalding liquor 
 
 Page 354: (1). Some say that Solomon brought these horses, 
 being a thousand in number, from Damascus and Nisibis, which 
 cities he had taken ; others say that they were left him by his 
 father, who took them from the Amalekites ; while others, who 
 prefer the marvelous, pretend that they came up out of the sea, and 
 had wings. However, Solomon, having one day a mind to view 
 these horses, ordered them to be brought before him, and was so 
 taken up with them that he spent the remainder of the day, till 
 after sunset, in looking on them ; by which means he neglected 
 the prayer, which ought to have been said at that time, till it was 
 too late ; but when he perceived his omission, he was so greatly 
 concerned at it, that ordering the horses to be brought back, he 
 killed them all as an offering to God, except only a hundred of 
 the best of them. But God made him ample amends for the loss 
 of these horses, by giving him dominion over the winds. 
 
 (2). The most received exposition of this passage is taken from 
 the following Talmudic fable: 
 
 Solomon, having taken Sidon, and slain the king of that city, 
 brought away his daughter Jerada, who became his favorite ; and 
 because she ceased not to lament her father's loss, he ordered the 
 devils to make an image of him for her consolation ; which being 
 done, and placed in her chamber, she and her maids worshiped it 
 morning and evening, according to their custom. At length 
 Solomon being informed of this idolatry, which was practiced un- 
 der his roof, by his vizir Asaf, he broke the image, and having 
 chastised the woman, went out into the desert, where he wept 
 and made supplication to God; who did not think fit, however, to 
 let his negligence pass without some correction. It was Solomon's 
 custom, while he eased or washed himself, to entrust his signet. 
 on which his kingdom depended, with a concubine of his named 
 Amina; one day, therefore, when she had the ring in her custody, 
 a devil, named Sakhar, came to her in the shape of Solomon, 
 and received the ring from her ; by virtue of which he 
 became possessed of the kingdom, and sat on the throne in the 
 shape which he had borrowed, making what alterations in the 
 law he pleased. Solomon, in the meantime, being changed in his 
 outward appearance, and known to none of his subjects, was 
 obliged to wander about, and beg alms for his subsistence ; till at 
 length, after the space of forty days, which was the time the 
 image had been worshiped in his house, the devil flew away, and 
 threw the signet into the sea ; the signet was immediately swal- 
 lowed by a fish, which being taken and given to Solomon, he found
 
 APPENDIX. 521 
 
 the ring in its belly, and Laving by this means recovered th 
 kingdom took Sakhar, and tying a great stone to his neck, threw 
 him into the lake of Tiberias. 
 
 Page 361 : (1). These, some say, will be the angels Gabriel, 
 Michael, and Israfil, and the angel of death, who yet will after- 
 ward all die, at the command of God ; it being the constant opin 
 ion of the Mohammedan doctors, that every soul, both of men and 
 of animals, which live either on land or in the sea, and of the 
 angels also, must necessarily taste of death ; others suppose those 
 who will be exempted are the angels who bear the throne of God, 
 or the black-eyed damsels, and other inhabitants of paradise. 
 The space between these two blasts of the trumpet will be forty 
 days, according to Yahya and others ; there are some, however, 
 who suppose it will be as many years. 
 
 Page 369: (1). Al Zamakhshari says this smoke proceeded from 
 the waters under the throne of God (which throne was one of the 
 things created before the heavens and the earth), and rose above 
 the water ; that the water being dried up, the earth was formed 
 out of it, and the heavens out of the smoke which had mounted 
 aloft. 
 
 Page 380: (1). For some time before the resurrection Jesus is 
 to descend on earth, according to the Mohammedans, near Damas- 
 cus, or, as some say, near a rock in the holy land named Afik, 
 with a lance in his hand, wherewith he is to kill anti Christ, whom 
 he will encounter at Ludd, or Lydda, a small town not far from 
 Joppa. They add that he will arrive at Jerusalem at the time of 
 morning prayer, that he shall perform his devotions after the 
 Mohammedan institution, and officiate instead of the Imam, who 
 shall give place to him ; that he will break down the cross, and 
 destroy the churches of the Christians, of whom he will make a 
 general slaughter, excepting only such as shall profess Islam, 
 etc. 
 
 Page 382: (1). For annually on this night, as the Mohamme- 
 dans are taught, all the events of the ensuing year, with respect 
 to life and death, and the other affairs of this world, are disposed 
 and settled. Some, however, suppose that these words refer only 
 to that particular night on which the Koran, wherein are com- 
 pletely contained the divine determinations in respect to religion 
 and morality, was sent down ; and, according to this exposition, 
 the passage may be rendered, The night whereon every determined 
 or adjudged matter teas sent down. 
 
 (2). The commentators differ in their expositions of this pas- 
 sage. Some think it spoke of a smoke which seemed to fill the 
 air during the famine which was inflicted on the Meccans in Mo- 
 hammed's time, and was so thick that, though they could hear, 
 yet they could not see one another. But, according to a tradition 
 of Ali, the smoke here meant is that which is to be one of the 
 previous signs of the day of judgment, and will fill the whole 
 space from east to west, and last for forty days. This amok*.
 
 522 APPENLIX. 
 
 they say, will intoxicate the infidels, and issue at their nose, ears 
 and" posteriors, but will very little inconvenience the true believ- 
 ers. 
 
 Page 400: (1). That is, from a place whence every creature 
 may equally hear the call. This place, it is supposed, will be the 
 mountain of the temple of Jerusalem, which some fancy to be 
 nigher heaven than any other part of the earth ; whence Israfil 
 will sound the trumpet, and Gabriel will make the following pro- 
 clamation: ye rotten bones, and torn flesh, and dispersed hairs, 
 God commandeth you to be gathered together to judgment. 
 
 Page 414: (1). The meaning of this obscure passage is, if ye 
 shall not be obliged to give an account of your actions at the last 
 day, as by your denying the resurrection ye seem to believe, cause 
 the soul of the dying person to return into his body; for ye may as 
 easily do that as avoid the general judgment. 
 
 Page 427: (1). That is, Friday, which being more peculiarly 
 set apart by Mohammed for the public worship of God, is there- 
 fore called Yawn al joma, i.e., the day of the assembly or congre- 
 
 fation; whereas before it was called al Aruba. The first time this 
 ay was particularly observed, as some say, was on the prophet's 
 arrival at Medina, into which city he made his first entry on a 
 Friday ; but others tell us that Caab Ebn Lowa, one of Moham- 
 med's ancestors, gave the day its present name, because on that 
 day the people used to be assembled before him. One reason 
 given for the observation on Friday, preferably to any other day 
 of the week, is because on that day God finished the creation. 
 
 (2). By returning to your commerce and worldly occupations, 
 if ye think fit ; for the Mohammedans do not hold themselves 
 obliged to observe the day of their public assembly with the same 
 strictness as the Christians and Jews do their respective Sabbaths; 
 or particularly to abstain from work, after they have performed 
 their devotions. Some, however, from a tradition of their 
 prophet, are of opinion that works of charity, and religious 
 exercises, which may draw down the blessing of God, are recom- 
 mended in this passage. 
 
 Page 437: (1). The original word al Hakkat is one of the 
 names or epithets of the day of judgment. As the root from 
 which it is derived signifies not only to be or come to pass of neces- 
 sity, but also to verify ; some rather think that day to be so called 
 because it will verify and show the truth of what men doubt of in 
 this life, viz., the resurrection of the dead, their being brought to 
 account, and the consequent rewards and punishments. 
 
 Page 438: (1). This is supposed to be the space which would 
 be required for their ascent from the lowest part of creation to the 
 throne of God, if it were to be measured ; or the time which it 
 would take a man up to perform that journey, and this is not con- 
 tradictory to what is said elsewhere (if it be to be interpreted of 
 the ascent of the angels), that the length of the day whereon 
 they ascend is one thousand years ; because that is meant only of
 
 APPENDIX. 523 
 
 their ascent from earth to the lower heaven, including also the 
 time of their descent. But the commentators generally taking tbe 
 day spoken of in both these passages to be the day of judgment, 
 have recourse to several expedients to reconcile them, some of 
 which we have mentioned in another place ; and as both passages 
 seem to contradict what the Mohammedan doctors teach, that God 
 will judge all creatures in the space of half a day, they suppose 
 those large numbers of years are designed to express the time of 
 the previous attendance of those who are to be judged; or else to 
 the space wherein God will judge the unbelieving nations, of 
 which they say there will be fifty, the trial of each nation taking 
 up one thousand years, though that of the true believers will be 
 over in the short space above mentioned. 
 
 Page 447: (1). Some take these words to be spoken of Adam, 
 whose body, according to Mohammedan tradition, was at first a 
 figure of clay, and was left forty years to dry before God breathed 
 life into it, others understand them of man in general and of the 
 time he lies in the womb. 
 
 Page 451: (1). These are the angel of death and his assistants, 
 who will take the souls of the wicked in a rough and cruel maH- 
 ner from the inmost part of their bodies, as a man drags up a 
 thine from the bottom of the sea ; but will take the souls of the 
 good in a gentle and easy manner from their lips, as when a man 
 draws a bucket of water at one pull. There are several other in- 
 terpretations of this whole passage, some expounding all the five 
 parts of the oath of the stars, others of the souls of men, otbers 
 of the souls of warriors in particular, and others of war-horses ; 
 a detail of which, I apprehend, would rather tire than please. 
 
 Page 455: (1). Is the name of the general register, wherein 
 the actions of all the wicked, both men and genii, are distinctly 
 entered. Sejn signifies a prison; and this book, as some think, 
 derives it name from thence, because it will occasion those whose 
 deeds are there recorded to be imprisoned in hell. Sejjin, or 
 Bajin, is also the name of the dungeon beneath the seventh earth, 
 the residence of Eblis and his host, where, it is supposed by 
 eonie, that this book is kept, and where the souls of the wicked 
 will be detained till the resurrection. If the latter explication be 
 admitted, the words, And what shall make thee to understand 
 what Sejjin is? should be enclosed within a parenthesis. 
 
 Page 456: (1). The word is a plural, and signifies high places. 
 Some say it is the general register wherein tbe actions of the 
 righteous, whether angels, men, or geuii, are distinctly recorded 
 Others will have it to be a place in the seventh heaven, nudei 
 the throne of God, where this book is kept, and where the souls 
 of the just, as many think, will remain till the last day. If we 
 prefer the latter opinion, the words, And what shall make thee to 
 understand what llliyy&n is? should likewise be enclosed in a 
 parenthesis.
 
 &24 APPENDIX. 
 
 Page 457: (1). Literally, the lords of the pit. These were the 
 ministers of the persecution raised by Dim Nowas, king of Yamau. 
 who was of the Jewish religion, against the inhabitants of 
 Najran; for they having embraced Christianity (at that time the 
 true religion, by the confession of Mohammed himself), the big- 
 oted tyrant commanded all those who would not renounce their 
 faith to be cast into a pit, or trench, filled with fire, and there 
 burnt to ashes. Others, however, tell the story with different 
 circumstances. 
 
 Page 460: (1). Or pillars. Some imagine these words are used 
 to express the great size and strength of the old Adites ; and then 
 they should be translated, who were of enormous stature. But the 
 more exact commentators take the passage to relate to the sumptu- 
 ous palace and delightful gardens built and made by Sheddad the 
 son of Ad. For they say Ad left two sous, Sheddad and Sheddid, 
 who reigned jointly after his decease, and extended their power 
 over the greater part of the world; but Sheddid dying, his brother 
 became sole monarch; who, having heard of the celestial paradise, 
 made a garden in imitation thereof, in the deserts of Aden, and 
 called it Irem, after the name of his great-grandfather ; when it 
 was finished he set out, with a great attendance, to take a view of 
 it ; but when they were come within a day's journey of the place, 
 they were all destroyed by a terrible noise from heaven. Al 
 Beidawi adds that one Abdallah Ebn Kelabah (whom, after D'her- 
 belot, I have elsewhere named Colabah) accidentally hit on this 
 wonderful place, as he was seeking a camel. 
 
 Page 465: (1). The word al Kadr signifies power and honor or 
 dignity, and also the divine decree ; and the night is so named 
 either from its excellence above all other nights in the year, or 
 because, as the Mohammedans believe, the divine decrees for the 
 ensuing year are annually on this night fixed and settled, or taken 
 from the preserved table by God's throne, and given to the angels 
 to be executed. On this night Mohammed received his first revela- 
 tions ; when the Koran, say the commentators, was sent down 
 from the aforesaid table, entire and in one volume, to the lowest 
 heaven, from whence Gabriel revealed it to Mohammed by par- 
 cels, as occasion required. The Moslem doctors are not agreed 
 where to fix the night of al Kadr ; the greater part are of opin- 
 ion that it is one of the ten last nights of Ramadan, and, as is 
 commonly believed, the seventh of those nights, reckoning back- 
 ward; by which means it will fall between the 23rd and 24th days 
 of that month. 
 
 Page 469: (1). This chapter relates to the following piece of 
 history, which is famous among the Arabs ; Abraha Ebn al 
 Sabah, surnamed al Ashram, i.e., the Slit-nosed, king or viceroy 
 of Yaman, who was an Ethiopian, and of the Christian religion, 
 having built a magnificent church at Sanaa with a design to draw 
 the Arabs to go in pilgrimage thither, instead of visiting, the tem- 
 ple of Mecca, the Koreish, observing the devotion and concourse 
 ef the pilgrims at the Caaba began considerably to diminish, sent
 
 APPENDIX. 
 
 525 
 
 onp Nofail, as he is named by some of tLe tribe of Kenanah who 
 getting into the aforesaid church by night, defiled the altar and 
 walls thereof with his excrements. " At this profanation Abraha 
 being highly incensed, vowed the destruction of the Caaba and 
 accordingly set out against Mecca at the head of a considerable 
 army, wherein were several elephants, which he had obtained of 
 the king of Ethiopia, their numbers being, as some say, thirteen 
 though others mention but one. The Meccans, at the approach of 
 so considerable a host, retired to the neighboring mountains, be- 
 ing unable to defend their city or temple; but Uod himself under- 
 took the protection of both. For when Abraha drew near to 
 Mecca, and would have entered it, the elephant on which he rode, 
 which was a very large one, and named Mahmfld, refused to ad- 
 vance any nigher to the town, but knelt down whenever they en- 
 deavored to force him that way, though he would rise and march 
 briskly enough if they turned him toward any other quarter; and 
 while matters were in this posture, on a sudden a large flock of 
 birds, like swallows, came flying from the sea coast, every one of 
 which carried three stones, one in each foot, and one in its bill ; 
 and these stones they threw down upon the heads of Abraba'.s 
 men, certainly killing every one they struck. Then God sent a 
 flood, which swept the dead bodies, and some of those who had 
 not been struck by the stones, into the sea; the rest fled toward 
 Yaman, but perished by the way ; none of them reaching Sanaa, 
 except only Abraha himself, who died soon after his arrival there, 
 being struck with a sort of plague or putrefaction, so that hia 
 body opened, and his limbs rotted off by piecemeal. It is said 
 that one of Abraha's army, named Abu Yacsum, escaped over the 
 Red Sea into Ethiopia, and going directly to the king, told hint 
 the tragical story ; and upon that prince's asking him what sort 
 of birds they were that had occasioned such a destruction, the 
 man pointed to one of them, which had followed him all the way, 
 and was at that time hovering directly over his head, when im- 
 mediately the bird let fall the stone, and struck him dead at the 
 king's feet. This remarkable defeat of Abraha happened the 
 very year Mohammed was born, and as this chapter was revealed 
 before the Hejra, and within fifty-four years, at leant, after it 
 came to pass, when several persons who could have detected the 
 lie, had Mohammed forged this story out of his own head, were 
 alive, it seems as if there was really something extraordinary in 
 the matter, which might, by adding some circumstances, have 
 been worked up into a miracle to his hands. Marracci judges the 
 whole to be either a fable, or else a feat of some evil spirits, of 
 which he gives a parallel instance, as he thinks, in the strange 
 defeat of Brennus, when he was marching to attack the temple of 
 Apollo at Delphi. Dr. Prideaux directly charges Mohammed 
 with coining this miracle, notwithstanding he might have been 
 so easily disproved, and supposes, without any foundation, that 
 this chapter might not have been published till Othman's edition 
 of the Koran, which was many years after, when all might be
 
 526 APPENDIX. 
 
 dead who could remember anything of the above-mentioned war 
 But Mohammed had no occasion to coin such a miracle himself 
 to gain the temple of Mecca any greater veneration ; the Meccans 
 were but too superstitiously fond of it, and obliged him, against 
 his inclinations and original design, to make it the chief place of 
 his new invented worship. I cannot, however, but observe Dr. 
 Prideaux's partiality on this occasion, compared with the favorable 
 reception he gives to the story of the miraculous overthrow of 
 Brennus and his army, which he concludes in the following 
 words: " Thus was God pleased in a very extraordinary manner 
 to execute his vengeance upon those sacrilegious wretches for the 
 sake of religion in general, how false and idolatrous soever that 
 particular religion was, for which that temple at Delphos 
 was erected." If it be answered, that the Gauls believed the re- 
 ligion, to the devotions of which that temple was consecrated, to 
 be true (though that be not certain), and therefore it was an im- 
 piety in them to offer violence to it, whereas Abraha acknowledged 
 not the holiness of the Caaba, or the worship there practiced ; I 
 reply, that the doctor, on occasion of Cambyses being killed by a 
 wound he accidentally received in the same part of the body 
 where he had before mortally wounded the Apis, or bull wor- 
 shiped by the Egyptians, whose religion and worship that princa 
 most certainly believed to be false and superstitious, makes the 
 same reflection: " The Egyptians," says he, " reckoned this as an 
 especial judgment from heaven upon him for that fact, and per- 
 chance they were not much out in it ; for it seldom, happening in 
 an affront given to any mode of worship, how erroneous soever it 
 may be, but that religion is in general wounded hereby, there are 
 many instances in history, wherein God hath very signally pun- 
 ished the profanations of religion in the worst of times, and under 
 the worst modes of heathen idolatry."
 
 INDEX. 
 
 Abraham demolishes the idols of the Chaldeans, 266; preaches to 
 his people, 314; his religion commended, 68, 69, 93, 147 ; dis- 
 putes with Nimrod, 82 ; escapes the fire into which he was 
 thrown by Nirnrod's order, 267 ; his praying for his father, 
 182, 423; desires to be convinced of the resurrection, 82; his 
 sacrifice of birds, 83; entertains the angels, 198, 401; receives 
 the promise of Isaac, 198 ; called the friend of God, 115 ; his 
 sacrifice of his son, 350; praises God for Isiuael and Isaac, 219; 
 commanded, together with Ismael, to build and cleanse the 
 Caaba, 68 ; prays to God to raise up a prophet of their seed, 
 and for the plenty and security of Mecca, 68 ; bequeaths the 
 religion of Islam to his children, 68. 
 
 Ad, a potent tribe of Arabs, destroyed for their infidelity, 153, 
 277, 298, 369, 388, 382, 461. Vide Hud. 
 
 Adam, worshiped by the angels, 60, 148, 221, 246, 355 ; his fall, 
 60, 149; repents and prays, 60. 
 
 Adoption creates no matrimonial impediment, 828. 
 
 Adulterers, Mohammed's sentence against them, 88. 
 
 Adultery, its punishment, 88, 105; what evidence required to con- 
 vict a woman of it, 104. 
 
 Adversaries, the dispute of two terminated by David, 355. 
 
 Ahmed, the name under which Mohammed was foretold by 
 Christ, 425. 
 
 Al Ahkaf, the habitation of the Adites, 387. 
 
 Aila, or Elath, the Sabbath-breakers there changed into apes, 62, 
 161. 
 
 Alexander, vide Dhu'lkarnein. 
 
 Allat, an idol of the Koreish, 115, 405. 
 
 Alms recommended, 60, 66, 76, 144, 178. 
 
 Amena, Mohammed's mother; he is not permitted to pray for her, 
 182. 
 
 Amru Ebn Lohai, the great introducer of idolatry among the 
 Arabs, 144. 
 
 Angels, their original, 148, 355 ; worship Adam, vide Adam ; of 
 different forms and orders, 889 ; not the objects of worship, 
 276; nor ought to be hated,65; the number of them which sup- 
 port God's throne,437; are deputed to take an account of men's 
 actions, 399 ; some of them appointed to take the souls of 
 men, 451 ; to preside over hell, and to keep guard againat the 
 devils, 445 ; assist the Moslems at Bedr. 86, 168 believed by
 
 528 INDEX. 
 
 the Arabs to be daughters of God, 114, 228; appear to Abra- 
 ham and Lot, 198, 199, 401. 
 
 Animals, created of water, 286. 
 
 Ansars, or helpers, three of them excommunicated for refusing to 
 attend Mohammed to Tabuc, 182. 
 
 Ants, the valley of, 301'; their queen's speech to them on the ap- 
 proach of Solomon's army, 301. 
 
 Apostles were not believed who wrought miracles, 99 ; those be- 
 fore Mohammed accused likewise of imposture, 100, 134 ; of 
 Christ, 90 ; two of them sent to preach at Antioch, 343. 
 
 Apparel, what kind ought to be worn by those who approach the 
 divine presence, 150. 
 
 Arabians, their acuteness, 147 ; in burying their daughters alive, 
 144, 454; their superstitions in relation to eating, 144, 287 ; 
 and in relation to cattle, 114, 130 ; quit their new religion in 
 great numbers on Mohammed's death, 124. 
 
 Arabs of the Desert more obstinate, 180. 
 
 Arafat, Mount, the procession thereto, 74. 
 
 Arrows for divination forbidden, 129. 
 
 Al As Ebn Wayel, an enemy of Mohammed's, 223, 255. 
 
 Ashama, king of Ethiopia, prayed for after his death by Moham- 
 med, 101. 
 
 Asia, the wife of Pharaoh, one of the four perfect women, 432. 
 
 Astrology, hinted at, 101. 
 
 Al Aswad Ebn Abd Yaghuth, al Aswad Ebn al Motalleb, two of 
 Mohammed's enemies, 223. 
 
 Backbiting, vide Slander. 
 
 Bahira, 130. 
 
 Balkis, queen of Saba, visits Solomon, and her reception, 302; her 
 
 legs hairy, 302; marries Solomon, 302. 
 Becca, the same with mecca, 93. 
 Bedr, Mohammed's victory there, etc., 86, 95. 
 Bees, made use of as a similitude, 228. 
 Believers ; the sincere ones, described, 276 ; their reward, 108 ; 
 
 their sentence, 151. 
 Benjamin, son of Jacob, etc. , 206. 
 Blessed, their future happiness described, 345, 881. 
 Blood forbidden, 71. 
 Boheira, the monk, 231. 
 Bribery to pervert justice forbidden, 73. 
 Burden, every soul to bear its own, 340. 
 
 Al Caaba, appointed for a place of worship, 272; built and cleansed 
 
 by Abraham and Ismael, 67. 
 Cafur, a fountain in paradise, 447. 
 Cain and Abel, their sacrifices, 123 ; Cain kills his brother, 123 ; 
 
 instructed by a raven to bury him, ib. 
 Caleb, vide Joshua. 
 Calf, the golden, of what and by whom made, 61 ; animated, ib.j 
 
 worshiped by the Israelites, ib.
 
 INDEX. 529 
 
 Calumny forbidden, 116. 
 
 Camels, an instance of God's wisdom, 460; appointed for sacrifice, 
 
 44o. 
 
 Canaan, an unbelieving son of Noah, 196; caravans of purveyors 
 
 sent out by the Koreish, 469. 
 Carrion forbidden to be eaten, 71. 
 Cattle, their use, 145, 368; superstitions of the old Arabs concern- 
 
 ing them, 145. 
 
 Al Cawthar, a river in paradise, 470. 
 Charity recommended, 106, 447. 
 Chastity commended, 120. 
 
 Children, to inherit their parents' substance, 78, 102. 
 Christ, vide Jesus. 
 Christians declared infidels, 121; and enemies of the Moslems, ib. 
 
 Vide Jews. 
 
 Collars to be worn by the unbelievers in life to come, 211. 
 Commerce from God, 277. 
 Companions of God, what, 144. 
 
 Congealed blood, the matter of which man is created, 464. 
 Contracts to be performed, 119. 
 t V>\v ordered to be sacrificed by the Israelites, 62. 
 Creation, some account of it, 369. 
 Crimes to be punished with death, 235. 
 
 David kills Goliah, 81, 234; his extraordinary devotion, 353 ; the 
 birds and mountains sing praises with him, 335; makes breast, 
 plates, 81 ; his repentance for taking the wife of Uriah, 353 ; 
 his and Solomon's judgment, 267. 
 
 Days appointed to commemorate God, 272. 
 
 Dead body raised to life by a part of the sacrificed Cow, 62. 
 
 Debtors to be mercifully dealt with, 84. 
 
 Devil, vide Eblis and Satan; the occasion of his fall, 60, 148. 
 
 Devils included under the name Genii, 143 ; the patrons of un- 
 believers, 99, 149, 299; their plot to defame Solomon, 63, were 
 permitted to enter all the seven heavens till the birth of 
 Christ, 221. 
 
 Dhu'lkarnein, builds a wall to prevent the incursions of Gog and 
 Magog. 249. 
 
 Dhu'lkefl, the prophet, opinions concerning him, 268 ; saves a 
 hundred Israelites from slaughter, 855. 
 
 Dhu'lnun, vide Jonas. 
 
 Dhu Nowas, king of Tainan, a Jew, persecutes the Christiana, 
 457. 
 
 Disputes to be carried on with mildness, 316. 
 
 Ditch, War of the, 828. 
 
 Divorce, laws concerning it, 78, 102, 331, 429. 
 
 Dogs, etc., allowed to be trained up for hunting, 120. 
 
 Drink of the damned, 138. 
 
 Earth, its creation, 369 ; is kept steady by the mountains, 225, 
 823.
 
 530 INDEX. 
 
 Earthquake, a sign of the approach of the last day, 466. 
 
 Eblis refuses to worship Adam at God's command, and why, 61. 
 
 148, 221, 238, 246; his sentence, ib.; occasions the fall at 
 
 Adam, ib. 
 
 Eden, the meaning of the word in Arabic, 178. 
 Edris, supposed to be the same with Enoch, 258. 
 Education makes a man an infidel, 322. 
 Elephant, War of the, 469. 
 Elias, vide al Khedr. 
 Elisha, the prophet, 139. 
 Enoch, vide Edris. 
 Entering into houses and apartments abruptly forbidden, 284 
 
 287. 
 
 Envy forbidden, 106. 
 Esop, vide Lokman. 
 
 Eucharist, seems to have occasioned a fable in the Koran, 132. 
 Eve, vide Adam. 
 Evidence, vide Witness. 
 Evil, vide Good. 
 Exhortation to the worship of God, 362 ; to a good life, 200. 
 
 Faith must accompany good works, 193 ; the reward of those who 
 fight for it, 165, 171, 174, 234, 391, 424 ; apostates from it to 
 be put to death, 235. 
 
 Famine ceases at Mohammed's intercession, 280. 
 
 Fast of Ramadan instituted, 73. 
 
 Fidelity recommended, 171. 
 
 Fishing allowed during the pilgrimage, 130. 
 
 Flood, vide Noah. 
 
 Food, what kinds are forbidden, 71, 119, 142, 145, 232, 287. 
 
 Forgiveness, to whom it belongs, 330. 
 
 Fornication forbidden, 103, 105 ; its punishment, 103, 105, 282. 
 
 Fountain of molten brass flows for Solomon, 335. 
 
 Fountain of paradise, 447, 448, 456. 
 
 Friendship with unbelievers forbidden, 125. 
 
 Fruits of the earth, their production an instance of God's power 
 141. 
 
 Fugitives for the sake of religion shall be provided for and re- 
 warded, 112, 275. 
 
 Gabriel revealed the Koran to Mohammed, 65; assists the Moslem? 
 at Bedr,86; appears twice to Mohammed in his proper form, 405; 
 appears to the Virgin Mary, and causes her to conceive, 251 
 the dust of his horse's feet animate the golden calf, 260 ; gen 
 erally appeared to Mohammed in a human form, 134. 
 
 Gaming forbidden, 76, 129. 
 
 Garden, story of the, 435. 
 
 Genii, some of them converted on hearing the Koran, 441. 
 
 God, proofs of his existence, 319; his omnipresence asserted, 419 ; 
 his omnipotence, 80, 414; his power and providence conspicu
 
 INDEX. 531 
 
 cms in bis works, 71, 192, 384, 449 ; his omniscience asserted, 
 112, 334, 372; knoweth the secrets of men's hearts, 305 ; and 
 of futurity, 442 ; his goodness set forth, 75, 188, 224, 406, 
 409 ; in sending the scriptures and prophets, 75, 143 ; the 
 author of all good, 229; his word, laws, and sentence unaltera- 
 ble, 142, 320, 399; bis mercy set forth, 96, 292, 310, 375, 405; 
 the only giver of victory, 96, 319; his promise to the righteous, 
 . 323 ; who acceptable to him, 173 ; ruleth the heart of man, 
 166 ; his tribunal, 80 ; his throne, 192 ; ought not to be fre- 
 quently sworn by, 77; hath no issue, 67, 188, 280 ; nor simili- 
 tude, 823, 356; rested not the seventh day through weariness, 
 400 ; his worship recommended, ib. : his fear recommended, 
 186. 
 
 Gog and Magog, 249, 268. 
 
 Goliah, videJalut. 
 
 Good and evil both from God k 110. 
 
 Gospel, vide Jesus. 
 
 Greeks overcome the Persians, 318. 
 
 Baman, Pharaoh's chief minister, 306, 309. 
 
 Hami, 130. 
 
 Earetha (Banu), reproached by Mohammed for flying in battle, 
 329. 
 
 Harut and Marut, two angels, their story and punishment, 65. 
 
 Heathens, justice not to be observed with regard to them accord- 
 ing to the Jews, 91. 
 
 Heavens, guarded by angels, 441 ; and earth manifest God's wis- 
 dom, 263: will fall at the last day, 275. 
 
 Al Heir, the habitation of the Thamudites, 220. 
 
 Hell torments described, 271, 413, 449; the portion of unbelievers, 
 94, 193; prepared for those who choose the pomp of this life, 
 193; and hoard up money, 174. 
 
 Honein, the battle of, 173. 
 
 Honey, an excellent medicine, 229. 
 
 Hospitality recommended, 106. 
 
 Al Hotaina, the name of an apartment in hell, 469. 
 
 Hud, the prophet, his story, 153. 
 
 Hunting and fowling forbidden during the pilgrimage, 119, 129. 
 
 Husband, his superiority over the wife, 78 ; his duty to her, 78, 
 etc.; difference between them to be reconciled by friends, 106, 
 115. See Divorce, Wives, Marriages, etc. 
 
 Hypocrites described, 427, etc. ; their sentence, 177. 
 
 Idolaters compared to brutes, 291 ; to a spider, 816 ; not to be 
 prayed for while such, 182; their sentence, 150. 
 
 Idolatry, the heinousness thereof, 76 ; unpardonable, if not re- 
 pented of, 107. 
 
 Idols, their insignificancy, 71, 27-5, 836 ; will appear as witnesses 
 against their worshipers, 186 ; worshiped by the antodilu- 
 Tians, 440.
 
 532 INDEX. 
 
 Immodesty condemned, 284. 
 
 Immunity declared to the idolaters for four months, 171. 
 
 Imposture charged on all the prophets, 278. 
 
 Imran, father of the Virgin Mary, 86. 
 
 Infidels, how they will appear at the last day, 135 ; will drink 
 boiling water, 138; would have believed, had the Koran been 
 revealed to some great man, 377 ; if not convinced by the 
 Koran, will not be convinced by miracles, 142 ; have some 
 notion of a future state, 304 ; their blasphemy, 352 ; to be 
 made war upon, 73; those who die such not to be prayed for, 
 179; forbidden to approach Mecca, 173. 
 
 Inheritances, laws relating thereto, 103, 118. 
 
 Injury, to forgive the same is meritorious, 375. 
 
 Intercalation of a month forbidden, 174. 
 
 Irem, the city of Ad, 460. 
 
 Iron, its usefulness, 414 ; some utensils of that metal brought by 
 Adam down from paradise, ib. 
 
 Isaac promised, 198; his birth, ib. 
 
 Islam, the only true religion, 92 : the only religion till the death 
 of Abel, 185. 
 
 Ismael, vide Abraham. 
 
 Israelites, their males slain by Pharaoh, 61 ; pass the Red Sea, 158; 
 God's goodness to them, ib., 385; miraculously fed in the 
 wilderness, 161; lust for the herbs of Egypt, 62;* worship the 
 golden calf, 61, 159 ; their punishment, 61 ; change the word 
 put into their mouth at Jericho, 62, 161; commanded to sacri- 
 fice a red cow, 62. etc. ; demand to see God, and their punish- 
 ment, 117 ; refuse to enter the Holy Laud, and their punish- 
 ment, 122 ; their transgression, 234 ; desire a king, 80; cursed 
 by David and Jesus, 128. Vide Jews. 
 
 Jacob bequeaths the religion of Islam to his children, 68 ; grows 
 blind by weeping for the loss of Joseph, 208 ; recovers his 
 sight by means of Joseph's garment, and goes into Egypt, 
 
 Jahl (Abu), a great enemy of Mohammed, 271. 
 
 Jalut, or Goliah, slain by David, 81. 
 
 Jesus promised to Mary, 89; his miraculous birth, 89; compared to 
 Adam, 90; speaks in his mother's womb, 105; an<* in his cradle, 
 ib. ; the apostle of the Jews, ib. ; causes a table with provis 
 ions to descend from heaven, 1 32 ; his miracles deemed sor- 
 cery, 132; rejected by the Jews, 90; sends two of his disciples 
 to Antioch, who work miracles, 343 ; a curse denounced 
 against those who believe not on him, 90 ; the Jews lay a 
 plot for his life, but are disappointed, 90; not really crucified, 
 ib., 117; whether he died or not, 90 ; not God nor equal to God, 
 122, 173; but an apostle only, 81, 380; the Word of God, 89; 
 various opinions concerning him, 251. 
 
 Jethro, vide Shoa-ib. 
 
 Jews, vide Israelites; particularly applied to, 60, 66; plot against
 
 INDEX. 
 
 533 
 
 Jesus, 90 ; their unbelief, 64 ; covetous of life, 64 ; reproved 
 for warring against one another, 64 ; proof required by them 
 of a prophet's mission, 100 ; their punishments at different 
 times for neglect of their religion, 120 ; metamorphosed into 
 apes and swine for their infidelity, 62, 126, 132; pretend their 
 punishment in hell shall be short, 64, 88; their law confirmed 
 by Jesus and the Koran, 125 ; their laws concerning food, 
 145; dispute with the Mohammedans concerning God's favor, 
 271 ; Mohammed refuses to decide a controversy between 
 them, 125; league with the Koreish against Mohammed, 108; 
 demand that Mohammed cause a book to descend from heaven, 
 117; controversy between a Jew and a Mohammedan, 108. 
 
 Jews and Christians accused of condemning one another, 66 ; 
 and of corrupting the scriptures, 91 ; guilty of two extremes 
 as to their opinion of Christ, 118 ; none of them shall die be- 
 fore he believes in Christ, 117; their different behavior to the 
 Moslems, 128; to be protected on payment of tribute, 173. 
 
 Job, his story, 268, 354. 
 
 John, the son of Zacharias, his character, 89; his murder revenged 
 on the Jews by Nebuchadnezzar, 234 ; the miracle of his 
 blood, ib. 
 
 Jonada first practices the intercalation of a month among the 
 Arabs, 174. 
 
 Jonas, his story, 191, 352, 436; called Dhu'lnun, 268. 
 
 Joseph, his story, 202. 
 
 Joshua and Caleb sent as spies into the land of Canaan, 122. 
 
 Journey, Mohammed's to heaven, 234. 
 
 Judgment (day of), the Mohammedan tradition concerning it, 88 ; 
 described, 289, 426, 428, 437, 454 ; the signs of its approach, 
 392; called the Hour, 135 ; unknown to any besides God, 163 ; 
 will come suddenly, ib. ; and inevitably, 187. 
 
 Al Judi, the mountain whereon Noah's ark rested, 195. 
 
 Just and unjust, the difference between them, 375. 
 
 Al Kadr, the name of the night on which the Koran came down 
 from heaven, 465. , 
 
 Kariin (or Corah), his story and fearful end, 312. 
 
 Kebla, indifferent, 66, changed from Jerusalem to Mecca, 68, 69, 
 
 Ehawla bint Thalaba, her case occasions a passage of the Koran, 
 417. 
 
 A' Khedr, the prophet, his adventures with Moses, 247. 
 
 Iv<-ran could not be composed by any besides God, 187 . men and 
 genii defied to produce a chapter like it, ib., 240; no forgery, 
 437; sent down by God himself, 142 ; its excellency, 812 ; 
 consonant to scripture, 193, 310; no revelation more evident, 
 163; contains all things necessary, 136, 280; all differences to 
 be decided by it, 105 ; its contents partly literal and partly 
 figurative, 86; traduced by the unbeliever!, 888; as a piece <>f 
 sorcery, 183; as a poetical composition, 346; as a pack of fa- 
 bles, 225 ; the sentence of those who believe not in it, 885 ;
 
 534 INDEX. 
 
 when revealed, 384; not liable to corruption, 192 ; ought not 
 to be touched by the unclean, 414. 
 
 Koreish (the tribe of), their nobility, 469; demand miracles of him, 
 214; threaten him for abusing their gods, 359; propound three 
 questions to him, 240; some of them attempt to kill him, but 
 are struck blind, 343 ; lose seventy of their principal men at 
 Bedr, 86, 168 ; persecute Mohammed's followers, 224 ; and 
 several diseases, 223; their manner of praying, 167. 
 
 Lapwing gives Solomon an account of the city of Saba, 301; car- 
 ries a letter from him to the queen, ib. ; her sagacity in find- 
 ing water, ib. 
 
 Last day, vide Judgment. 
 
 Law given to Moses, 61; confirmed by Jesus, 89; and the Koran, 60. 
 
 Laws relating to inheritances, 102, 118 ; legacies, 72, 139 ; to di- 
 vorce, vide Divorce; to murder, vide Murder, etc. 
 
 Leith (Banu) thought it unlawful to eat alone, 287. 
 
 Lokman, his history, 323; whether the same with Esop, 323. 
 
 Lot, his story, 154, 198; his wife's infidelity, 432. 
 
 Lote-tree in heaven, 405. 
 
 Lots forbidden, 76, 128. 
 
 Madian, a city of Hejaz, 154; its inhabitants destroyed, 299. 
 
 Magog, vide Gog. 
 
 Malec, the principal angel who has the charge of hell, 381. 
 
 Man, his wonderful formation, 358 ; created various ways, 270 ; 
 shall be rewarded according to his deserts, 106 ; ought to be 
 thankful for the good things of this life, 346 ; his ingratitude 
 to God, 321; his presumption in undertaking to fulfill the laws 
 of God, 363 ; why destroyed, 202. 
 
 Manna given to the Israelites, 62. 
 
 Marriage, laws relating thereto, 103; Mohammed's privileges as to 
 marriage, 332, etc. ; apt to distract a man from his duty, 428. 
 
 Martyrs, not dead but living, 70; the sufferings of twp Mohamme- 
 dans, 232. 
 
 Marut, vide Harut. 
 
 Mary, the Virgin, her story, 251; free from original sin, 88, miracu- 
 ously fed, ib. ; calumniated by the Jews, 117 ; a woman of 
 veracity, 128. 
 
 Al Masher al Haram , 74. 
 
 Masud (Ebn), a tradition of his in relation to Pharaoh, 366. 
 
 Maturity of age, 102. 
 
 Measure ought to be just, 154, 455. 
 
 Mecca, the security and plenty of that city, 93. See Caaba. 
 
 Meccans, their idolatry and superstitions condemned, 144, 318 ; 
 imagined their idols interceded for them with God, 183 ; re- 
 proached for their ingratitude, 218; threatened with destruc- 
 tion, 368. 
 
 Medina, its inhabitants reproved for declining the expedition of 
 Tabuc, 186. 
 
 Menat, an idol of the Meccans, 404.
 
 INDEX. 535 
 
 Merwa, vide Safa. 
 
 Midian, vide Madian. 
 
 Milk, its production wonderful, 228. 
 
 Mina, the valley of, 75. 
 
 Miracles required of Mohammed, 445. 
 
 Months, sacred, to be observed, 74, 119, 130. 
 
 Moon split in sunder, 407. 
 
 Mohammed promised to Adam, 60; foretold by Christ, 425 ; ex- 
 pected by Jews and Christians, 465 ; his journey to heaven, 
 234 ; sent as a mercy to all creatures, 269 ; the illiterate 
 prophet, 160; excuses his inability to work miracles, 142, 212; 
 accused of injustice in dividing the spoils, 98, 176 ; flies to 
 Medina, 175; foretells the battle of the ditch, 380; the fear of 
 his men at that battle, ib.; his generosity, 396; makes a truce 
 with the Koreish for ten years, ib. ; expostulates with his fol- 
 lowers on their unwillingness to go on the expedition to 
 Tabuc, 175; reproves the hypocritical Moslems, 109; his mercy 
 to the disobedient, 98 ; his wives demand a better allowance, 
 on which he offers them a divorce, 330 ; they choose to stay 
 with him, and he lays down some rules for their behavior, ib. ; 
 his privileges in that and some other respects, 332 ; his di- 
 vorced wives or widows not to marry again, 332 ; not allowed 
 to pray for reprobate idolaters, 181; enjoined to admonish his 
 people, 404; his near relation to the believers, 328; challenges 
 his opponents to produce a chapter like the Koran, 59; desires 
 nothing for his pains in preaching, 292 ; acknowledges him- 
 self a sinner, 392; commanded to pray by night, 448; prophe- 
 sies the defeat of the Persians by the Romans, 318 ; repre- 
 hends his companions' impatience, 314; speaks by revelation, 
 404 ; his dream at Bedr, 168 ; his dream at Medina, 396 ; his 
 doctrine compared with that of the other prophets, 887 ; is 
 terrified at the approach of Oabriel, 444; is reprehended for 
 his neglect of a poor blind man, 458. 
 
 Mohammedans believe in all the scriptures and prophets without 
 distinction, 68; forbidden to hold friendship with infidels, 95. 
 125; the hypocritical threatened, 182 ; the lukewarm deceive 
 their own souls, 393; the sincere, their reward, 811, their de- 
 scription, 396. 
 
 Moses, his story, 156, 256, 298; his miraculous preservation in his 
 infancy, 256; kills an Egyptian, and flies into Midian, 80? ; is 
 entertained by Shoaib, 80S ; sees the fire in the bush, 800 ; is 
 sent to Pharaoh, and receives the power of working niiracli-s. 
 241; his transactions in Egypt,156, 190; brings water from ilu I 
 rock, 63; treats with God, and receives the tables of the law) 
 from him, 62 ; breaks the tables, and is wroth with Aaron on 
 account of the golden calf, 160; threatens the people, ib. ; part 
 of his law rehearsed, 147 ; his and Aaron's relics in the 
 ark, 80. 
 
 Moslems, vide Mohammedans. 
 
 Murder, laws concerning it, 72, 111. 
 
 Night, part of it to be spent in prayer, 443.
 
 536 INDEX. 
 
 Nimrod disputes with Abraham, 82. 
 
 Noah, his story, 153, 194, 296 ; his prayer, 408 ; his wife's infi- 
 delity, 432. 
 
 Oath, an inconsiderate one, how to be expiated, 129; an extraordi- 
 nary one, 460. 
 
 Oaths, cautions concerning them, 77; not to be violated, 231. 
 
 Offerings to God recommended, 272; a large one made by Moham- 
 med, ib. 
 
 Og, fables concerning him, 122. 
 
 Olive-trees grow at Mount Sinai, 277. 
 
 Opprobrious language forbidden, 397. 
 
 Orphans not to be injured, 103, 463; a curse on those who defraud 
 them, 77; to be instructed in religion, 103. 
 
 Ostrich's egg, a fine woman's skin compared to it, 348. 
 
 Ozair, vide Ezra. 
 
 Parables, 82, 218, 228, 245. 
 
 Paradise described, 214, 391, 410; its fruits, 59; the portion of the 
 
 distressed, 76. 
 
 Pardon will be granted to the penitent, 171. 
 
 Parents to be honored, 236, 389; make their children infidels, 320. 
 Patience recommended, 103, 366. 
 
 Patriarchs before Moses neither Jews nor Christians, 69. 
 Pen with which God's decrees are written, 435. 
 Penitent, their reward, 181. 
 Pentateuch, vide Law. 
 Persecutors, their sentence, 457. 
 Pharaoh, his story, 156, 190, 306 ; the common title of the kings 
 
 of Egypt, 156; a punishment used by him, 328 ; his presump- 
 tion, 380. 
 
 Pico de Adam, vide Serendib. 
 Pilgrimage to Mecca commanded, 74; directions concerning: it, 74. 
 
 93, 272. 
 
 Pledges to be given where no contract in writing, 84. 
 Poets censured, 303. 
 Pomp of this life of no value, 311. 
 Polygamy, vide Marriage. 
 Prayer commanded and enforced, 60, 66; directions concerning it, 
 
 101, 112, 121; not to be entered on by' him who is drunk, 107; 
 
 before reading the Koran, 318; for the penitent, 361. 
 Predestination, 97, 236. 
 Pride, abominable in the sight of God, 236. 
 Prodigality, a crime, 236. 
 Prophets, their enemy will have God for his, 65 ; rejected and 
 
 persecuted before Mohammed, 135, 184. Vide Sinai. 
 Prosperity or adversity no mark of God's favor or disfavor, 460. 
 Punishments and blessings of the next life, 152; the manner, 174 
 
 Quails given the Israelites, 62.
 
 INDEX. 537 
 
 Quarrels between the true believers to be composed, 397 ; to be 
 avoided on the pilgrimage, 74. 
 
 Rai'na, a word used by the Jews to Mohammed by way of derision, 
 
 Al Rakim, what, 342. 
 
 Ramadan (the month) appointed for a fast, 73. 
 
 Ransom of captives disapproved, 170. 
 
 Religion, no violence to be used in it, 81; what is the right, 466; 
 fighting for it commanded and encouraged, 74, 97, 109, 166, 
 172; divided into various sects, 279 ; harmony therein recom- 
 mended, 94. 
 
 Repentance necessary to salvation, 104 ; a death-bed one ineffect- 
 ual, ib. 
 
 Resurrection asserted, 236, 399; described, 281; the signs of its ap- 
 proach, 446; its time known to God alone, 326. 
 
 Retaliation (the law of), 71. 
 
 Revenge allowed, 274. 
 
 Riches will not gain a man admission into paradise, 337; employ a 
 man's whole life, 468. 
 
 Righteous, their reward, 184. 
 
 Righteousness, wherein it consists, 71. 
 
 Rites appointed in every religion, 275. 
 
 Rock, whence Moses produced water, 62. 
 
 Saba, queen of, vide Balkis. 
 
 Saba, the wickedness of his posterity, and their punishment, 335. 
 
 Sabbath, the transgression thereof punished, 161. 
 
 Safa and Merwa, mountains of, two monuments of God, 70. 
 
 Sa'iba, 130. 
 
 Saleh, the prophet, his story, 154, 297, etc. Vide Thamud. 
 
 Salsabil, a fountain in paradise, 448. 
 
 Salutation, mutual, recommended. 111. 
 
 Sarah, wife of Abraham, her laughing, 198. 
 
 Satan, his punishment for seducing our first parents, 148; believed 
 
 to assist the Koreish, 168. 
 
 Sects and their leaders shall quarrel at the resurrection, 71. 
 Separation, the day of, a name of the day of judgment, 888. 
 Seventy Israelites demand to see God; are killed by lightning, and 
 
 restored to life at fhe prayer of Moses, 61. 
 Shoaib, the prophet, his story, 154, 199. 
 Al Sijil, the angel who takes an account of men's actions, 269. 
 Sinai, Mount, lifted over the Israelites, 62, 65. 
 Slaves, how to be. treated, 284 ; women not to be compelled to 
 
 prostitute themselves, 284. 
 Slander forbidden, 397; the punishment of those who slander the 
 
 prophets, 178, 468. 
 Sleepers, the seven, their story, 242. 
 Smoke, which will precede the day of judgment, 882. 
 Sodom and Gomorrah destroyed, 198. 
 Sodomy, 104.
 
 INDEX. 
 
 Solomon succeeds David, 300; has power over the winds, 267; his 
 and David's judgment, 267 ; what passed between him and 
 the qeen of Saba, 301 ; a trick of the devil's to blast his 
 character, 65; cleared by the mouth of Mohammed, ib. ; orders 
 several of his horses to be killed, because they had diverted 
 him from his prayers, 354 ; his death concealed for a year, 
 and in what manner, 335. 
 
 Soul, the origin of it, 240. 
 
 Spoils, laws concerning their division, 168. 
 
 Striking, an epithet of the last day, 467. 
 
 Supererogation, 238. 
 
 Sura, or chapter of the Koran, 177. 
 
 Sun and moon, not to be worshiped, 371; are subject to God and 
 the use of man, 152. 
 
 Swearer, a common, not to be obeyed, 435. 
 
 Swine's flesh. Vide Food. 
 
 Table caused to descend from heaven by Jesus, 132; of God's de- 
 crees, 136. 
 
 Tables of the law, 159. 
 
 Talut, vide Saul. 
 
 Tasnim, a fountain in paradise, 456. 
 
 Temple of Mecca, vide Caaba; of Jerusalem, built by genii. 335. 
 
 Thainud, the tribe of, their story and destruction, 154, 273, 370. 
 Vide Saleh. 
 
 Theft, its punishment, 124. 
 
 Throne of God, 81; will be borne by eight angels on the day of 
 judgment, 437. 
 
 Thunder celebrates the praise of God, 212. 
 
 Time computed by the sun and moon, 141. 
 
 Tobba, the people of, destroyed, 383. 
 
 Towa, the valley where Moses saw the burning bush, 452. 
 
 Trinity, the belief thereof forbidden, 118, 128. 
 
 True believers, who are such, 276. 
 
 Trumpet will sound at the last day, 305, 361. 
 
 Unbelievers described, 338; their sentence, 70, 108, 359. 
 
 Unity of God asserted, 471. 
 
 Unrighteousness punished, 186. 
 
 Usury forbidden, 84, 321. 
 
 Al Uzza, an idol of the Meccans, 405. 
 
 Variety of languages and complexions hard to be accounted for, 
 
 319. 
 Victory of the Greeks over the Persians foretold by Mohammed, 
 
 319. 
 Visitation of the Caaba, 74. 
 
 War against infidels, commanded and recommended, 110, 391. 
 
 A\ 'sisila, 130. 
 
 Water produced from the rock by Moses, 62.
 
 INDEX. 539 
 
 Weight to be just, 155, 455. 
 
 Whoredom, laws concerning it, 104, 282. 
 
 Wicked, their sentence, 189, 220, 450. See Unbelievers. 
 
 Widows to be provided for, 79; laws relating to them, 79. 
 
 Wife ought to be used justly, 115; may be chastised, 79; the num- 
 ber of wives allowed by the Koran, 102 ; their duty to their 
 husbands, 78. See Adultery, Divorce and Marriage. 
 
 Winds, their use, 321; subject to Solomon, 267, 354. 
 
 Wine forbidden, 76, 129. 
 
 Wills, laws relating to them, 130. 
 
 Witnesses, laws relating to them, 115, 130; necessary in bargains, 
 and to secure debts, 84. 
 
 Women ought to be respected, 102 ; and to have a part of their 
 relations' inheritance, 103 ; not to be inherited against their 
 will, 104 ; to be subject to the men, 106 ; unclean while they 
 have their courses, 76; some directions for their conduct, 284, 
 397; the punishment of those who falsely accuse them of in- 
 continence, 282 ; those who come over from the enemy, how 
 to be dealt with, 424. 
 
 Works of an infidel, will appear to him at the last day, 135. 
 
 Zacharias, praying for a son, is promised John, 89, 250 ; educate? 
 
 the Virgin Mary, 89. 
 Al Zakkum, the tree of hell, 238, 349.
 
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