The oath of fealty at the Tree*. God prevented a collision between the Meccans and. the Muslims when the latter were prohibited from making the pilgrimage. Prophecy of the pilgrimage to be completed the next year.
XLIX. Tue Cuaprer or THE InneR Cuampers. (Medinah.)
Rebuke to-some of the Muslims who had presumed too much in the presence of the Apostle, and of others who had called out rudely to him : also of a man who had nearly induced Mohammed to attack a tribe who were still obedient ; of certain Muslims who contended together; of others who use epithets of abuse against each other ; who entertain unfounded suspicions. Exhortation to obedience and reproof of the hypocrites,
L. Tue Cuaprer or Q. (Mecca.)
Proofs in nature of a futire life. Example of the fate of the nations of old who rejected the apostles. Creation of man: God’s proximity to him: the two recording angels: death and resurrection. The last judgment and exhortation to believe.
LI. Tue Carrer or THE ScATTERERS.. (Mecca:)
Oaths by different natural phenomenon that the judgment day will come. Story of Abraham’s entertaining the angels: the destruction of Sodom. Fate of Pharaoh, of ‘Ad; of Thamtid, and of the people of Noah. Vindication of Mohammed against the charges of imposture or madness.
LIIl. Tue Cuaprer or THe Mounr. (Mecca).
Oath by Mount Sinai and other things. Terrors of the last day. Bliss of Paradise. Mohammed is neither a madman, soothsayer, poet, nor imposter. Reproof of the Meccans for their superstitions, and for proudly rejecting the prophet.
1 See note to the passage in the translation. 2 See Introduction, p. xl.
exli ABSTRACT OF THE CONTENTS
LI. Tue Cuarrer or THe Sar. (Mecca.)
Oath by ‘the star’ that Mohammed’s vision of his ascent to heaven ‘was not a delusion. Description of the same. The amended passage relating to Allat, El "Huzzah, and Manat’. ‘Wickedness of asserting the angels to be females. God’s omniscience. Rebuke of an apostate who paid another to take upon him his burden at the judgment day. Definition of the true religion, and enumeration of God’s attributes.
LIV. Tue Cuaprer or THE Moon. (Mecca.)
‘The splitting asunder of the moon.’ Mohammed accused of imposture. The Meccans warned by the stories -of Neah and the deluge, of Thamfd, the people of Sodom, and Pharaoh. The sure coming of the judgment.
LV. Tue CuapTer or THE Mercirut. (Mecca.)
An enumeration of the works of the Lord, ending with a description of heaven and hell. A refrain runs throughout this chapter, ‘Which then of your Lord’s bounties do ye twain deny ?’
LVI. Tue Cuarter or THE INevirasie. (Mecca.) Terrors of the inevitable ‘day of ‘judgment: description of heaven and hell. Proofs in nature. None but the clean may touch the Qur'an. The condition of a dying man.
LVII. Tue Cuaprer or Iron. (Medtnah.)
Tue Cuarter or THE INevirasie. (Mecca.) Terrors of the inevitable ‘day of ‘judgment: description of heaven and hell. Proofs in nature. None but the clean may touch the Qur'an. The condition of a dying man.
LVII. Tue Cuaprer or Iron. (Medtnah.)
God the controller of all nature. Exhortation to embrace Islam. Those who do so before the taking of Mecca are to have the precedence. Discomfiture of the hypocrites and -unbelievers at the last day. The powers vouchsafed to former apostles.
LVII. Tue Cuaprer or THE Wrancier. (Medinah.)
Abolition of the idolatrous custom of divorcing women with the formula ‘thou art to me as my mother’s back.’ God’s omniscience and omnipresence: He knows the secret plottings of the disaffected. Discourse on the duties of true believers. Denunciation of those who oppose the Apostle.
LIX. Tue CwapTer or THE Emigration. (Medinah.) The chastisements of the Jews who would not believe in the
+ See Introduction, pp. xxvi, xxvii,
OF THE QurR’AN. CXxili
Qur'an. The division of the spoils, The treacherous conduct of the hypocrites. The power of the Qur'an, God’s mighty attributes, LX. Tue Cuapter oF THE Triep. (Medinah.)
Exhortations to the Muslims not to treat secretly with the Qurdis. Abraham’s example. Other idolaters who have not borne arms against them may be made friends of. Women who desert from the infidels are to be tried ‘before being received into Isl4m; if they are really believers they are ipso facto divorced. The husbands are to be recompensed to the amount of the women’s dowries.
LXI. Tue Cuarprer of THE Ranxs. (Mecca.)
Believers are bidden to keep their word and to fight for the faith. Moses was disobeyed by his people. Jesus prophesies the coming of A‘hmed: the Christians rebuked.
LXII. Tue Cuarter oF THE Concrecation. (Medinah.)
God has sent the ‘illiterate prophet.’ The Jews rebuked for unbelief. Muslims are not to leave the congregation during divine service for the sake of merchandise.
LXITI. Tue Cuaprer or THE Hypocritzs. (Medinah.) The treacherous designs of the hypocrites revealed,
LXIV. Tue Cuaprer or Curatinc. (Place of origin doubtful.)
God the creator: the resurrection: the unity of God. Wealth and children must not distract men from the service of God.
LXV. Tue Cuaprer or Divorce. (Medinah.) The laws of divorce. The Arabs are admonished, by the fate of former nations, to believe in God, The seven stories of heaven and earth. .
LXVI. Tue CuapTer or Prouipition. (Medtinah.)
The prophet is relieved from a vow he had made to please his wives. The jealousies in his harem occasioned by his intrigue with the Coptic slave-girl Mary. Exhortation to hostilities against the infidels. ‘The example of the disobedient wives of Noah and Lot: and of the good wife of Pharaoh: and of the Virgin Mary.
[6] h
CXiV ABSTRACT OF THE CONTENTS
LXVII. Tue Cuaprer or THE Kincpom. (Mecca.)
Exhortation to hostilities against the infidels. ‘The example of the disobedient wives of Noah and Lot: and of the good wife of Pharaoh: and of the Virgin Mary.
[6] h
CXiV ABSTRACT OF THE CONTENTS
LXVII. Tue Cuaprer or THE Kincpom. (Mecca.)
God the lord of the heavens; the marvels thereof. The discomfiture of the misbelievers in Hell. The power of God exhibited in nature. Warnings and threats of punishment.
LXVIII. Tue Cuaprer oF THE Pen (also called Non). (Mecca.)
Mohammed is neither mad nor an impostor. Denounced by an insolent opponent. Example from the fate of the owner of the ‘gardens.’ Unbelievers threatened. Mohammed exhorted to be patient and not to follow the example of Jonah.
LXIX. Tue Cuaprer or THE INFALLIBLE. (Mecca.)
The infallible judgment. Fate of those who denied it, of ‘Ad, Thaméd, and Pharaoh. The deluge and the last judgment. Vindication of Mohammed from the charge of having. forged the Qur'an.
LXX. Tue Cnaprer or THE Ascents. (Mecca.)
An unbeliever mockingly calls for a judgment on himself and his companions. The terrors of the judgment day. Man’s ingratitude. Adultery denounced. Certainty of the judgment day.
LXXI. Tue Cuaprer or Noaw. (Mecca.) Noah’s preaching to the antediluvians: their five idols also worshipped by the Arabs : their fate.
LXXII. Tue Cuaprer or THE Ginn. (Mecca.) A crowd of ginns listen to Mohammed’s teaching at Na‘/leh: their account of themselves. Mohammed exhorted to persevere in preaching.
LXXI. Tuer Cuaprer or THE Enwrarrep. (Mecca.) Mohammed when wrapped up in his mantle is bidden to arise and pray: is bidden to repeat the Qur’4n and to practise devotion by night: he is to bear with the unbelievers for a while. Pharaoh rejected the Apostle sent to him. Stated times for prayer prescribed. Almsgiving prescribed.
LXXIV. Tue Cuaprer or THE Coverep. (Mecca.) Mohammed while covered up is bidden to arise and preach’.
} This part of the s(trah is the second revelation after the appearance of the archangel Gabriel on Mount Hira; see Introduction, p. xx.
OF THE QUR’AN. CXV
Denunciation of a rich infidel who mocks at the revelation. Hell and its nineteen angels. The infidels rebuked for demanding material scriptures as a proof of Mohammed’s mission.
LXXV. Tue CuHapreR oF THE REsuRRECTION. (Mecca.)
The resurrection. Mohammed is bidden not to be hurried in repeating the Qur'an so as to commit it to memory. Dying agony of an infidel.
LXXVI. Tue Cuaprer or Man. (Mecca.)
Man’s conception and birth. Unbelievers warned and believers promised a reward. Exhortation to charity. Bliss of the charitable in Paradise. The Qur'an revealed by degrees. Only those believe whom God wills.
LXXVII. Tur Cuaprer or THOSE Sent. (Mecca.)
Oath by the angels who execute God’s behests. Terrors of the last day. Hell and heaven.
LXXVIII. Tue Cuaprer or THE InrormatTion. (Mecca.) Another description of the day of judgment, hell, and heaven.
LXXIX. Tue Cuaprer oF THOSE wHO TEaR Out. (Mecca.)
Tur Cuaprer or THOSE Sent. (Mecca.)
Oath by the angels who execute God’s behests. Terrors of the last day. Hell and heaven.
LXXVIII. Tue Cuaprer or THE InrormatTion. (Mecca.) Another description of the day of judgment, hell, and heaven.
LXXIX. Tue Cuaprer oF THOSE wHO TEaR Out. (Mecca.)
The coming of the day of judgment. The call of Moses, His interview with Pharaoh: chastisement of the latter. The creation and resurrection.
LXXX. Tue Cuaprer ‘He Frownep.’ (Mecca.)
The prophet rebuked for frowning on a poor blind believer. The creation and resurrection.
LXXXI. Tue Cuapter oF THE Forpine up. (Mecca.)
Terrors of the judgment day. The female child who has been burned alive will demand vengeance. Allusion to the prophet’s vision of Gabriel on Mount Hiré. He is vindicated from the charge of madness.
LXXXII. Tue CuapTer oF THE CLEAVING ASUNDER. (Mecca.)
Signs of the judgment day. Guardian angels. h 2 cxvi ABSTRACT OF THE CONTENTS
LXXXIII. Tue Cuaprer oF THOSE WHO GIVE SHORT WEIGHT. (Mecca.) Fraudulent traders are warned. Siggin, the register of the acts of the wicked. Hell and heaven.
LXXXIV. Tue Cuarrer or THE Renpine asunper. (Mecca.)
Signs of the judgment day. The books of men’s actions. The resurrection. Denunciation of misbelievers.
LXXXV. Tue CHarTer oF THE ZopiacaL Siens. (Mecca.)
Denunciation of those who persecuted believers. Example of the fate of Pharaoh and Tham(d.
LXXXVI. Tue Cuaprer or THE Nicut Star. (Mecca.)
By the night star! every soul has a guardian angel. Creation and resurrection of man. The plot of the infidels shall be frustrated.
LXXXVII. Tue Cuarter or tHe Most Hicu. (Mecca.)
Mohammed shall not forget any of the revelation save what God pleases. The revelation is the same as that given to Abraham and Moses. .
LXXXVIII. Tue Cuarter oF THE OVERWHELMING. (Mecca.) Description of the last day, heaven, and hell.
LXXXIX. Tue Cuaprer or THE Dawn. (Mecca.)
Fate of previous nations who rejected the apostles. Admonition to those who rely too much on their prosperity.
XC. Tue Cuarter or THE Lanp. (Mecca.) Exhortation to practise charity.
XCI. Tue Cuaprer or tHE Sun. (Mecca.) Purity of the soul brings happiness. Example of Thamfd.
XCHL Tue Cuaprer or tHe Nicut. (Mecca.) Promise of reward to believers and of punishment to idolaters.
XCIIE. Tre Cwaprer oF THE Forenoon. (Mecca.) Mohammed encouraged and bidden to remember how God has
OF THE QurR’AN. CXVii
cared for him hitherto; he is to be charitable in return, and to publish God’s goodness.
XCIV. Tue Cuaprer or ‘Have we NoT EXPANDED?’ (Mecca.) God has made Mohammed’s mission easier to him.
XCV. Tue Cwaprer or THE Fic. (Place of origin doubtful.) The degradation of man: future reward and punishment.
XCVI. Tue Cuaprer or Conceatep Bioop. (Mecca.)
Mohammed’s first call to ‘Read’ the Qur’4n. Denunciation of Abu Laheb for his opposition.
XCVIL Tue Cuaprer or ‘Power.’ (Place of origin doubtful.)
(Place of origin doubtful.) The degradation of man: future reward and punishment.
XCVI. Tue Cuaprer or Conceatep Bioop. (Mecca.)
Mohammed’s first call to ‘Read’ the Qur’4n. Denunciation of Abu Laheb for his opposition.
XCVIL Tue Cuaprer or ‘Power.’ (Place of origin doubtful.)
The Qur’én revealed on ‘the night of power.’ Its excellence : angels descend thereon.
XCVIII. Tue Cuaprer or tHe Manirest Sicx. (Place of origin doubtful.)
Rebuke to Jews and Christians for doubting the manifest sign of Mohammed’s mission.
XCIX. Tue Cuaprer or THE Eartuquake. (Place of origin doubtful.)
The earthquake preceding the judgment day.
C. Tue Cnaprer or THE Cuarcers. (Mecca.)
Oath by the charging of war horses. Man is ungrateful: certainty of the judgment.
CI. Tue Cuaprer or THE Smitinc. (Mecca.) The terrors of the last day and of hell-fire.
CI]. Tae Cyapter or THE ConTENTION ABOUT NuMBERs. (Place of origin doubtful.) Two families of the Arabs rebuked for contending which was the more numerous. Warning of the punishment of hell.
CII. Tue Cuaprer or THE AFTERNOON. (Mecca.) Believers only shall prosper.
CIV. Tue Cuarter or THE Bacxsiter. (Mecca.) Backbiters shall be cast into hell.
CXVili_ ABSTRACT OF THE CONTENTS OF THE QUR'AN.
CV. Tue CuHapTeR oF THE ELEpHant. (Mecca.)
The miraculous destruction of the Abyssinian army under Abraha al Asram by birds when invading Mecca with elephants.
CVI. Tue CuapTeR oF THE QurRAls. (Mecca.)
The Qur4is are bidden to give thanks to God for the trade of their two yearly caravans.
CVII. Tue Cuaprer or ‘ Necessarigs.’ (Place of origin doubtful.) Denunciation of the unbelieving and uncharitable.
CVI. Tue Carrer or Et KAutuar. (Mecca.)
Mohammed is commanded to offer the sacrifices out of his abundance. Threat that his enemies shall be childless.
CIX. Tue CuapTer oF THE MisBELiEvers. (Mecca.) The prophet will not follow the religion of the misbelievers.
CX. Tue Cuarter or Herp. (Mecca.) Prophecy that men shall join Islam by troops.
CXI. Tue Cuaprer or Anu Lanes. (Mecca.)
Denunciation of Abu Laheb and his wife, who are threatened with hell fire.
CXH. Tue Cuaprer or Unity. (Place of origin doubtful.) Declaration of God’s unity.
CXIII. Tue Cuapter or THE Daysreak. (Place of origin doubtful.)
The prophet seeks refuge in God from evil influences.
CXIV. Tue CuapTer or Men. (Place of origin doubtful.)
The prophet seeks refuge in God from the devil and his evil suggestions.
THE QURAN.
THE QURAN.
Tue Openinc CHAPTER.
(I. Mecca.)
In the name of the merciful and compassionate God, Praise belongs to God, the Lord of the worlds, the merciful, the compassionate, the ruler of the day of judgment! Thee we serve and Thee we ask for aid. [5] Guide us in the right path, the path of those Thou art gracious to!; not of those Thou art wroth with; nor of those who err.
1 See Preface.
[6] B
2 THE QuR’AN. II, 1-13.
Tue CHAPTER OF THE HEIFER.
(II. Medina.)
In the name of the merciful and compassionate God.
[5] Guide us in the right path, the path of those Thou art gracious to!; not of those Thou art wroth with; nor of those who err.
1 See Preface.
[6] B
2 THE QuR’AN. II, 1-13.
Tue CHAPTER OF THE HEIFER.
(II. Medina.)
In the name of the merciful and compassionate God.
A.L.M.1 That? is the book! there is no doubt therein; a guide to the pious, who believe in the unseen, and are steadfast in prayer, and of what we have given them expend in alms; who believe in what is revealed to thee, and what was revealed before thee, and of the hereafter they are sure. These are in guidance from their Lord, and these are the prosperous. [5] Verity, those who misbelieve, it is the same to them if ye warn them or if ye warn them not, they will not believe. God has set a seal upon their hearts and on their hearing; and on their eyes is dimness, and for them is’ grievous woe. And there are those among men who say, ‘We believe in God and in the last day;’ but they do not believe. They would deceive God and those who do believe; but they deceive only themselves and they do not perceive. In their hearts is a sickness, and God has made them still more sick, and for them is grievous woe because they lied. [10] And when it is said to them, ‘Do not evil in the earth, they say, ‘We do but what is right.’ Are not they the evildoers? and yet they do not perceive. And when it is said to them, ‘Believe as other men believe,’ they say, ‘Shall wep. 3 believe as fools believe ?’? Are not they themselves the fools ? and yet they do not know. And when they meet those who believe, they say, ‘We do believe ;> but when they go aside with their devils, they say, ‘We are with you ; we were but mocking!’ God shall mock at them and let them go on in their rebellion, blindly wandering on.
1 For an explanation of these and similar letters see Introduction.
* Although the Arabic demonstrative pronoun means ‘that,’ the translators have hitherto always rendered it ‘this,’ forgetting that it is not an address to the reader, but supposed to be Gabriel’s words of inspiration to Mohammed while showing him the Umm al Kitab —the ‘Eternal original of the Qur’4n;’ cf. Chapter X, which begins ‘ Read,’ and others.
and yet they do not know. And when they meet those who believe, they say, ‘We do believe ;> but when they go aside with their devils, they say, ‘We are with you ; we were but mocking!’ God shall mock at them and let them go on in their rebellion, blindly wandering on.
[15] Those who buy error for guidance, their traffic profits not, and they are not guided. Their likeness is as the likeness of one! who kindles a fire; and when it lights up all around, God goes off with their light, and leaves them in darkness that they cannot see. Deafness, dumbness, blindness, and they shall not return! Or like a storm-cloud from the sky, wherein is darkness and thunder and lightning; they put their fingers in their ears at the thunder-clap, for fear of death, for God encompasses the misbelievers. The lightning well-nigh snatches off their sight, whenever it shines for them they walk therein ; but when it is dark for them they halt; and if God willed He would go off with their hearing and their sight; verily, God is mighty over all.
O ye folk! serve your Lord who created you and those before you; haply ye may fear! [20] who made the earth for you a bed and the heaven a dome; and sent down from heaven water, and brought forth therewith fruits as a sustenance for you; so make no peers for God, the while ye know!
And if ye are in doubt of what we have revealed unto our servant, then bring a chapter like it, and call your witnesses other than God if ye tell truth. But if ye do it not, and ye shall surely do it not, then
1 This change of number is of frequent occurrence in the Qur’4n, and is not incompatible with the genius of the Arabic language.
B2
“4 THE QuR’AN. Il, 23,28.
fear the fire whose fuel is men and stones, prepared for misbelievers. But bear the glad tidings to those who believe and work righteousness, that for them are gardens beneath which rivers flow; whenever they are provided with fruit therefrom they say, ‘This is what we were provided with before,’ and they shall be provided with the like?; and there are pure wives for them therein, and they shall dwell therein for aye.
Why, God is not ashamed to set forth a parable of a gnat’, or anything beyond; and as for those who believe, they know that it is truth from the Lord; but as for those who disbelieve, they say, ‘What is it that God means by this as a parable? He leads astray many and He guides many ;’—but He leads astray only the evildoers; [25] who break God’s covenant after the fixing thereof, and cut asunder what God has ordered to be joined, and do evil in the earth ;—these it is who lose.
How can ye disbelieve in God, when ye were dead and He made you alive, and then He will kill you and then make you alive again, and then to Him will ye return? It is He who created for you all that is in the earth, then he made for the heavens and fashioned them seven heavens; and He knows all things.
And when thy Lord said unto the angels, ‘I am about to place a vicegerent in the earth,’ they said,
It is He who created for you all that is in the earth, then he made for the heavens and fashioned them seven heavens; and He knows all things.
And when thy Lord said unto the angels, ‘I am about to place a vicegerent in the earth,’ they said,
1 That is, the idols.
% The vagueness is in the original; it is variously interpreted ‘ fruits like each other,’ or ‘like the fruits of earth.’
® This is in answer to the objections that had been taken against the mention of such small things as the ‘spider’ and the ‘bee,’ which give their names to two of the chapters of the Qur'an.
p. 5
‘Wilt Thou place therein one who will do evil therein and shed blood? [30] we celebrate Thy praise and hallow Thee.’ Said (the Lord), ‘I know what ye know not.’ And He taught Adam the names, all of them; then He propounded them to the angels and said, ‘Declare to me the names of these, if ye are truthful’ They said, ‘Glory be to Thee! no knowledge is ours but what Thou thyself hast taught us, verily, Thou art the knowing, the wise.’ Said the Lord, ‘O Adam declare to them their names;’ and when he had declared to them their names He said, ‘Did I not say to you, I know the secrets of the heavens and of the earth, and I know what ye show and what ye were hiding ?’? And when we said to the angels, ‘Adore Adam,’ they adored him save only Iblis, who refused and was too proud and became one of the misbelievers. And we said, ‘O Adam dwell, thou and thy wife, in Paradise, and eat therefrom amply as you wish; but do not draw near this tree or ye will be of the transgressors. And Satan made them backslide therefrom and drove them out from what they were in, and we said, ‘Go down, one of you the enemy of the other, and in the earth there is an abode and a provision for a time. [35] And Adam caught certain words from his Lord, and He turned towards him, for He is the compassionate one easily turned. We said, ‘Go down therefrom altogether and haply there may come from me a guidance, and whoso follows my guidance, no fear is theirs, nor shall they grieve.
1 That is, truthful in their implied suggestion that man would be inferior to themselves in wisdom and obedience. The whole tradition here alluded to of the creation accords with the Talmudic legends, and was probably current among the Jewish Arab tribes.
6 THE Qur’AN. II, 37-49.
But those who misbelieve, and call our signs lies, they are the fellows of the Fire, they shall dwell therein for aye.’
The whole tradition here alluded to of the creation accords with the Talmudic legends, and was probably current among the Jewish Arab tribes.
6 THE Qur’AN. II, 37-49.
But those who misbelieve, and call our signs lies, they are the fellows of the Fire, they shall dwell therein for aye.’
O ye children of Israel! remember my favours which I have favoured you with; fulfil my covenant and I will fulfil your covenant; me therefore dread. Believe in what I have revealed, verifying what ye have got, and be not the first to disbelieve in it, and do not barter my signs for a little price, and me do ye fear. Clothe not truth with vanity, nor hide the truth the while ye know. [40] Be steadfast in prayer, give the alms, and bow down with those who bow. Will ye order men to do piety and forget yourselves ? ye read the Book, do ye not then understand? Seek aid with patience and: prayer, though it is a hard thing save for the humble, who think that they will meet their Lord, and that to Him will they return.
O ye children of Israel! remember my favours which I have favoured you with, and that I have preferred you above the worlds. Fear the day wherein no soul shall pay any recompense for another soul, [45] nor shall intercession be accepted for. it, nor shall compensation be taken from it, nor shall they be helped.
When we saved you from Pharaoh’s people who sought to wreak you evil and woe, slaughtering your sons and letting your women live; in that was a great trial for you from your Lord. When we divided for you the sea and saved you and drowned Pharaoh's people while ye looked on. When we treated with Moses forty nights, then ye took the calf after he had gone and ye did wrong, Yet then we forgave you after that; perhaps yep. 7 may be grateful. [50] And when we gave Moses the Scriptures and the Discrimination; perhaps ye will be guided. When Moses said to his people, ‘O my people! Ye have wronged yourselves in taking this calf; repent unto your Creator and kill each other'; that will be better for you in your Creator’s eyes; and He turned unto you, for He is the compassionate one easily turned.’ And when ye said to Moses, ‘O Moses! we will not believe in thee until we see God manifestly, and the thunderbolt caught you while ye yet looked on. Then we raised you up after your death ; perhaps ye may be grateful. And we overshadowed you with the cloud, and sent down the manna and the quails; ‘ Eat of the good things we have given you.’ They did not wrong us, but it was themselves they were wronging. [55] And when we said, ‘Enter this city? and eat therefrom as plentifully as ye wish ; and enter the gate worshipping and say ‘hi¢¢atun®. So will we pardon you your sins and give increase unto those who do well.’
But those who did wrong changed it for another * word than that which was said to them: and we sent down upon those who did wrong, wrath from heaven for that they had so sinned.
1 Cf. Exodus xxxii. 24, 26, 27.
So will we pardon you your sins and give increase unto those who do well.’
But those who did wrong changed it for another * word than that which was said to them: and we sent down upon those who did wrong, wrath from heaven for that they had so sinned.
1 Cf. Exodus xxxii. 24, 26, 27.
* According to some commentators, Jerusalem ; and according to others, Jericho.
5 The word means Remission, or laying down the burden (of sins).
* Some say the expression they used was habbah fi sha’hfrah, ‘a grain in an ear of barley,’ the idea being apparently suggested by the similarity between the words ‘hi//ah, as given above, and ‘hin/ah, ‘a grain of wheat. The commentators add that they crept in in an indecent posture instead of entering reverently as they were bidden.
8 THE QUR'AN. Il, 57-61.
When Moses, too, asked drink for his people and we said, ‘Strike with thy staff the rock,’ and from it burst forth twelve springs; each man among them knew his drinking place. ‘Eat and drink of what God has provided, and transgress not on the earth as evildoers.’
And when they said, ‘O Moses, we cannot always bear one kind of food; pray then thy Lord to bring forth for us of what the earth grows, its green herbs, its cucumbers, its garlic, its lentils, and its onions.’ Said he, ‘ Do ye ask what is meaner instead of what is best? Go down to Egypt,—there is what ye ask.’ Then were they smitten with abasement and poverty, and met with wrath from God. That was because they had misbelieved in God’s signs and killed the prophets undeservedly; that was for that they were rebellious and had transgressed.
Verily, whether it be of those who. believe, or those who are Jews or Christians or Sabzans, whosoever believe in God and the last day and act aright, they have their reward at their Lord’s hand, and there is no fear for them, nor shall they grieve.
[60] And when we took a covenant with you and held the mountain over you?; ‘Accept what we have brought you with strong will, and bear in mind what is therein, haply ye yet may fear.’
Then did ye turn aside after this, and were it not for God’s grace towards you and His mercy, ye would have been of those who lose. Ye know too of those among you who transgressed upon the
1 The Mohammedan legend is that this was done by the angel Gabriel to terrify the people into obedience.
p. 9
Sabbath, and we said, ‘Become ye apes, despised and spurned 1’
Thus we made them an example unto those who stood before them, and those who should come ‘after them, and a warning unto those who fear.
p. 9
Sabbath, and we said, ‘Become ye apes, despised and spurned 1’
Thus we made them an example unto those who stood before them, and those who should come ‘after them, and a warning unto those who fear.
And when Moses said to his people, ‘God bids you slaughter a cow?,’ they said, ‘Art thou making a jest of us?’ Said he, ‘I seek refuge with God from being one of the unwise.’ They said, ‘Then pray thy Lord for us to show us what she is to be.’ He answered, ‘ He saith it is a cow, nor old, nor young, of middle age between the two; so do as ye are bid.” [65] They said, ‘ Pray now thy Lord to show us what her colour is to be. He answered, ‘He saith it is a dun cow, intensely dun, her colour ‘delighting those who look upon her.’
Again they said, ‘ Pray thy Lord to show us what she is to be; for cows appear the same to us; then we, if God will, shall be guided. He answered, ‘He saith, it is a cow, not broken in to plough the earth or irrigate the tilth, a sound one with no blemish on her. They said, ‘Now hast thou brought the truth. And they slaughtered her, though they came near leaving it undone.
When too ye slew a soul and disputed thereupon, and God brought forth that which ye had hidden, then we said, ‘Strike him with part of her.’ Thus
1 The tradition is that some inhabitants of Elath (Akabah) were transformed into apes for catching fish on the Sabbath in David’s time. Other commentators say that the expression is only figurative.
* The legend embodied in this passage and what follows appears to be a distorted account of the heifer ordered by the Mosaic law to be slain in expiation of a murder, the perpetrator of which had not been discovered. Deut. xxi. 1-9,
p. 74
God brings the dead to life and shows you His signs, that haply ye may understand.
Yet were your hearts hardened even after that, till they were as stones or harder still, for verily of stones are some from which streams burst forth, and of them there are some that burst asunder and the water issues out, and of them there are some that fall down for fear of God; but God is never careless of what ye do.
[70] Do ye crave that they should believe you when already a sect of them have heard the word of God and then perverted it! after they had understood it, though they knew ?
And when they meet those who believe they say, ‘We believe,’ but when one goes aside with another they say, ‘Will ye talk to them of what God has opened up to you, that they may argue with you upon it before your Lord? Do ye not therefore understand?’ Do they not then know that God knoweth what they keep secret and what they make known abroad ?
Do ye not therefore understand?’ Do they not then know that God knoweth what they keep secret and what they make known abroad ?
And some of them there are, illiterate folk, that know not the Book, but only idle tales; for they do but fancy. But woe to those who write out the Book with their hands and say ‘this is from’ God; to buy therewith a little price! and woe to them for what their hands have written, and woe to them for what they gain!
And then they say, ‘ Hell fire shall not touch us save for a number of days*.”’ Say, ‘ Have ye taken a covenant with God?’ but God breaks not His
1 A constant charge against the Jews is that of having corrupted the Scriptures. 2 A superstition of certain Jews.
Il, 75-80. THE CHAPTER OF THE HEIFER. II covenant. Or do ye say of God that which ye do not know ?
~ [75] Yea! whoso gains an evil gain, and is encompassed by his sins, those are the fellows of the Fire, and they shall dwell therein for aye! But such as act aright, those are the fellows of Paradise, and they shall dwell therein for aye!
And when we took from the children of Israel a covenant, saying, ‘Serve ye none but God, and to your two parents show kindness, and to your kindred and the orphans and the poor, and speak to men kindly, and be steadfast in prayer, and give alms;’ and then ye turned back, save a few of you, and swerved aside. .
And when we took a covenant from you, ‘shed ye not your kinsman’s blood, nor turn your kinsmen out of their homes!:’ then did ye confirm it and were witnesses thereto. Yet ye were those who slay your kinsmen and turn a party out of their homes, and back each other up against them with sin and enmity. But if they come to you as captives ye ransom them !—and yet it is as unlawful for you to turn them out. Do ye then believe in part of the Book and disbelieve in part? But the reward of such among you as do that shall be nought else but disgrace in this worldly life, and on the day of the resurrection shall they be driven to the most grievous torment, for God is not unmindful of what ye do.
[80] Those who have bought this worldly life with the Future, the torment shall not be lightened from them nor shall they be helped.
1 Alluding to some quarrels among the Jewish Arabs.
p. 88
We gave Moses the Book and we followed him up with other apostles, and we gave Jesus the son of Mary manifest signs and aided him with the Holy Spirit. Do ye then, every time an apostle comes to you with what your souls love not, proudly scorn him, and charge a part with lying and slay a part ?
They say, ‘Our hearts are uncircumcised;’ nay, God has cursed them in their unbelief, and few it is who do believe. And when a book came down from God confirming what they had with them, though they had before prayed for victory over those who misbelieve, yet when that came to them! which they knew, then they disbelieved it,—God’s curse be on the misbelievers.
And when a book came down from God confirming what they had with them, though they had before prayed for victory over those who misbelieve, yet when that came to them! which they knew, then they disbelieved it,—God’s curse be on the misbelievers.
For a bad bargain have they sold their souls, not to believe in what God has revealed, grudging because God sends down of His grace on whomsoever of His servants He will; and they have brought on themselves wrath after wrath and for the misbelievers is there shameful woe.
[85] And when they are told to believe in what God has revealed, they say, ‘We believe in what has been revealed to us;’ but they disbelieve in all beside, although it is the truth confirming what they have. Say, ‘Wherefore did ye kill God’s prophets of yore if ye were true believers ?’
Moses came to you with manifest signs, then ye took up with the calf when he had gone and did so wrong. And when we took a covenant with you and raised the mountain over you, ‘Take what we have given you with resolution and hear;’
1 The Qur'an,p. 13 they said, ‘We hear but disobey ;’ and they were made to drink the calf down into their hearts for their unbelief?. Say, ‘An evil thing is it which your belief bids you do, if ye be true believers.’ Say, ‘If the abode of the future with God is yours alone and not mankind’s: long for death then if ye speak the truth. But they will never long for it because of what their hands have sent on before; but God is knowing as to the wrong doers.
[90] Why, thou wilt find them the greediest of men for life ; and of those who associate others with God one would fain live for a thousand years,—but he will not be reprieved from punishment by being let live, for God seeth what they do.
Say, ‘Who is an enemy to Gabriel??’ for he hath revealed to thy heart, with God’s permission, confirmation of what had been before, and a guidance and glad tidings to believers. Who is an enemy to God and His angels and His apostles and Gabriel and Michael ?—Verily, God is an enemy to the unbelievers. We have sent down to thee conspicuous signs, and none will disbelieve therein except the evildoers. Or every time they make a covenant, will a part of them repudiate it? Nay, most of them do not believe.
[95] And when there comes to them an apostle confirming what they have, a part of those who have received the Book repudiate God’s book, casting it behind their backs as though they did not
1 Exodus xxxii. 20.
* The Jews objected to Mohammed’s assertion that the archangel Gabriel revealed the Qur’4n to him, saying that he was an avenging angel, and that had it been Michael, their own guardian angel (Dan. xii. 1), they would have believed.
T4 THE QUR'AN. Il, 97-100.
20.
* The Jews objected to Mohammed’s assertion that the archangel Gabriel revealed the Qur’4n to him, saying that he was an avenging angel, and that had it been Michael, their own guardian angel (Dan. xii. 1), they would have believed.
T4 THE QUR'AN. Il, 97-100.
know. And they follow that, which the devils recited against Solomon’s kingdom ;—it was not Solomon who misbelieved!, but the devils who misbelieved, teaching men sorcery,—and what has been revealed to the two angels at Babylon, Harft and Marit?; yet these taught no one until they said, ‘We are but a temptation, so do not misbelieve.’ Men learn from them only that by which they may part man and wife; but they can harm no one ther€éwith, unless with the permission of God, and they learn what hurts them and profits them not. And yet they knew that he who purchased it would have no portion in the future; but sad is the price at which they have sold their souls, had they but known. But had they believed and feared, a reward from God were better, had they but known.
O ye who believe! say not ‘r@hin4, but say ‘un¢kurn43, and hearken; for unto misbelievers shall be grievous woe.
They who misbelieve, whether of those who have the Book or of the idolaters, would fain that no good were sent down to you from your Lord; but God specially favours with His mercy whom He will, for God is Lord of mighty grace. ~
[100] Whatever verse we may annul or cause thee
1 Solomon’s acts of disobedience and idolatry are attributed by Muslim tradition to the tricks of devils, who assumed his form.
2 Two angels who having fallen in love with daughters of men (Gen. vi. 2) were condemned to hang in chains in a pit at Babylon, where they teach men magic.
5 The Jewish Arabs used the first of these two words derisively. In Arabic it merely means ‘observe us,’ but the Jews connected it with the Hebrew root rfi‘h4, ‘to be mischievous.” Un/fZurna signifies ‘behold us,’ .
p. 15
to forget, we will bring a better one than it, or one like it; dost thou not know that God is mighty over all? Dost-thou not know that God’s is the kingdom of the heavens and the earth? nor have ye besides God a patron or a help.
Do ye wish to question your apostle as Moses was questioned aforetime? but whoso takes misbelief in exchange for faith has erred from the level road, —
Many of those who have the Book would fain turn you back into misbelievers after ye have once believed, through envy from themselves, after the truth has been made manifest to them; but pardon and shun them till God brings His command; verily, God is mighty over all.
Be ye steadfast in prayer, and give alms; and whatsoever good ye send before for your own souls, ye shall find it with God, for God in all ye do doth see.
[105] They say, ‘None shall enter Paradise save such as be Jews or Christians;’ that is their faith. Say thou, ‘ Bring your proofs, if ye be speaking truth.’
[105] They say, ‘None shall enter Paradise save such as be Jews or Christians;’ that is their faith. Say thou, ‘ Bring your proofs, if ye be speaking truth.’
Aye, he who resigns! his face to God, and who is kind, he shall have his reward from his Lord, and no fear shall be on them, and they shall not grieve.
The Jews say, ‘The Christians rest on nought ;’ and the Christians say, ‘The Jews rest on nought ;’ and yet they read the Book. So, too, say those who know not, like to what these say; but God shall judge between them on the resurrection day concerning that whereon they do dispute.
1 The word resignation (Isl4m) is that by which Mohammed’s religion is known and by which it is spoken of in the Qur'an.
p. 118
But who is more unjust than he who prohibits God’s mosques!, that His name should not be mentioned there, and who strives to ruin them? ’Tis not for such to enter into them except in fear, for them is disgrace in this world, and in the future mighty woe.
God’s is the east and the west, and wherever ye turn there is God’s face; verily, God comprehends and knows.
[110] They say, ‘God takes unto Himself a son.’ Celebrated be His praise?! Nay, His is what is in the heavens and the earth, and Him all things obey. The Originator of the heavens and the earth, when He decrees a matter He doth but say unto it, ‘BE, and it is.
And those who do not know (the Scriptures) say, ‘Unless God speak to us, or there comes a sign.’ So spake those before them like unto their speech. Their hearts are all alike. We have made manifest the signs unto a people that are sure.
We have sent thee with the truth, a bearer of good tidings and of warning, and thou shalt not be questioned as to the fellows of hell.
The Jews will not be satisfied with thee, nor yet the Christians, until thou followest their creed. Say, ‘God's guidance is the guidance;’ and if thou followest their lusts after the knowledge that has come to thee, thou hast not then from God a patron or a help.
[115] They to whom we have brought the Book
’ Probably alluding to the occasion on which the Meccans prevented Mohammed from using the Kaabah, in the sixth year of the Higrah.
* Le. God forbid!
p. 17
and who read it as it should be read, believe therein; and whoso disbelieve therein, 'tis they who lose thereby.
O children of Israel! remember my favours with which I favoured you, and that I have preferred you over the worlds. And fear the day when no soul shall pay a recompense for a soul, nor shall an equivalent be received therefrom, nor any intercession avail; and they shall not be helped.
And when his Lord tried Abraham with words, and he fulfilled them, He said, ‘Verily, 1 will set thee as a high priest? for men.’ Said he, ‘And of my seed?’ God said, ‘My covenant touches not the evildoers.’
And when his Lord tried Abraham with words, and he fulfilled them, He said, ‘Verily, 1 will set thee as a high priest? for men.’ Said he, ‘And of my seed?’ God said, ‘My covenant touches not the evildoers.’
And when we made the House? a place of resort unto men, and a sanctuary, and (said) take the station of Abraham® for a place of prayer; and covenanted with Abraham and Ishmael, saying, ‘Do ye two cleanse my house for those who make the circuit, for those who pay devotions there, for those who bow down, and for those too who adore.’
[120] When Abraham said, ‘Lord, make this a town of safety, and provide the dwellers there with fruits, such as believe in God and the last day!’ (God) said, ‘And he who misbelieves, I will give him but little to enjoy, then will I drive him to the torment of the fire, an evil journey will it be.’
1 Im4m, the name given to the priest who leads the prayer, it is equivalent to Antistes. * The Kaabah or square temple at Mecca is spoken of as Bait Allah=Bethel, ‘the house of God.’ 5 The Muq4m Ibrahim, in the Kaabah enclosure, where a so-called footprint of the patriarch is shown. [6] ~ C¢
18 THE QUR'AN. II, r21-128.
And when Abraham raised up the foundations of the House with Ishmael, ‘Lord! receive it from us, verily, thou art hearing and dost know. Lord! and make us too resigned! unto Thee, and of our seed also a nation resigned unto Thee, and show us our rites, and turn towards us, verily, Thou art easy to be turned and merciful. Lord! and send them an apostle from amongst themselves, to read to them Thy signs and teach them the Book and wisdom, and to purify them; verily, Thou art the mighty and the wise.’
Who is averse from the faith of Abraham save one who is foolish of soul? for we have chosen him in this world, and in the future he is surely of the righteous.
[125] When his Lord said to him, ‘Be resigned,’ he said, ‘I am resigned! unto the Lord of the worlds.’
And Abraham instructed his sons therein, and Jacob (saying), ‘O my sons! verily, God has chosen for you a religion, do not therefore die unless ye be resigned 1,’ :
Were ye then witnesses when Jacob was facing death, when he said to his sons, ‘What will ye serve when I am gone?’ They said, ‘We will serve thy God, the God of thy fathers Abraham, and Ishmael, and Isaac, one God; and we are unto Him resigned.’
That is a nation that has passed away, theirs is what they gained; and yours shall be what ye have gained; ye shall not be questioned as to that which they have done.
* See note, p. 15. The last sentence might be rendered ‘until ye become Muslims.’
p. 19
They say, ‘Be ye Jews or Christians so shall ye be guided.’ Say, ‘ Not so! but the faith of Abraham the ‘Hantf!, he was not of the idolaters.’
* See note, p. 15. The last sentence might be rendered ‘until ye become Muslims.’
p. 19
They say, ‘Be ye Jews or Christians so shall ye be guided.’ Say, ‘ Not so! but the faith of Abraham the ‘Hantf!, he was not of the idolaters.’
[130] Say ye, ‘We believe in God, and what has been revealed to us, and what has been revealed to Abraham, and Ishmael, and Isaac, and Jacob, and the Tribes, and what was brought to Moses and Jesus, and what was brought unto the Prophets from their Lord; we will not distinguish between any one of them, and unto Him are we resigned.’
If they believe in that in which ye believe, then are they guided; but if they turn back, then are they only in a schism, and God will suffice thee against them, for He both hears and knows.
The dye? of God! and who is better than God at dyeing ? and we are worshippers of Him.
Say, ‘Do ye dispute with us concerning God, and He is our Lord and your Lord? Ye have your works and we have ours, and unto Him are we sincere.’
Do ye say that Abraham, and Ishmael, and Isaac, and Jacob, and the Tribes were Jews or Christians ? Say, ‘Are ye more knowing than God ? Who is more unjust than one who conceals a testimony that he has from God?’ But God is not careless of what ye do.
[135] That is a nation that has passed away; theirs is what they gained, and yours shall be what ye have gained; ye shall not be questioned as to that which they have done.
1 The word means in Arabic ‘inclining to what is right;’ it is often used technically for one who professes E] Islam.
* The metaphor is derived from dyeing cloth, and must not be translated by the technical word baptism, as in Sale’s version.
C2
p. 140
The fools among men will say, ‘What has turned them from their qiblah!, on which they were agreed?’
Say, ‘God’s is the east and the west, He guides whom He will unto the right path®.’ Thus have we made you a middle nation,to be witnesses against men, and that the Apostle may be a witness against you.
We have not appointed the qiblah on which thou wert agreed, save that we might know who follows the Apostle from him who turns upon his heels ; although it is a great thing save to those whom God doth guide. But God will not waste your faith, for verily, God with men is kind and merciful.
We see thee often turn about thy face in the heavens, but we will surely turn thee to a qiblah thou shalt like. Turn then thy face towards the Sacred Mosque*; wherever ye be, turn your faces towards it; for verily, those who have the Book know that it is the truth from their Lord ;—God is not careless of that which ye do.
[140] And if thou shouldst bring to those who have been given the Book every sign, they would not follow your qiblah; and thou art ‘not to follow their qiblah; nor do some of them follow the qiblah of the others: and if thou followest their lusts after the knowledge that has come to thee then art thou of the evildoers.
1 The point to which they turn in prayer, from qabala, ‘to be before.’
? At first Mohammed and his followers adopted no point of adoration. After the higrah, or flight from Mecca to Medina, however, he bade them turn their face, as did the Jews, to the temple at Jerusalem; but in the second year of the higrah he resumed the ancient Arab plan, and turned to the Kaabah at Mecca when he prayed.
8 Le. at Mecca,
II, 141-149. ' THE CHAPTER OF TIIE HEIFER. 2I
Those whom we have given the Book know him! as they know their sons, although a sect of them do surely hide the truth, the while they know.
The truth (is) from thy Lord; be not therefore one of those who doubt thereof.
Every sect has some one side to which they turn (in prayer); but do ye hasten onwards to good works; wherever ye are God will bring you all together’; verily, God is mighty over all.
From whencesoever thou comest forth, there turn thy face towards the Sacred Mosque, for it is surely truth from thy Lord; God is not careless about what ye do. [145] And from whencesoever thou comest forth, there turn thy face towards the Sacred Mosque, and wheresoever ye are, turn your faces towards it, that men may have no argument against you, save only those of them who are unjust; and fear them not, but fear me and I will fulfil my favours to you, perchance ye may be guided yet.
Thus have we sent amongst you an apostle of yourselves, to recite to you our signs, to purify you and teach you the Book and wisdom, and to teach you what ye did not know; remember me, then, and I will remember you; thank me, and do not misbelieve’®.
O ye who do believe! seek aid from patience and from prayer, verily, God is with the patient. And say not of those who are slain in God’s way* (that they are) dead, but rather living ; but ye do not perceive.
1 I.e. know Mohammed from the prophecies the Scriptures are alleged to contain about him. See Introduction.
2 On the last day.
5 Or rather be not ungrateful, the word Kufr implying negation of benefits received as well as of faith.
* I.e. in the cause of religion.
cS Ser =
p. 159
[150] We will try you with something of fear, and hunger and loss of wealth, and souls and fruit ; but give good tidings to the patient, who when there falls on them a calamity say, ‘ Verily, we are God’s and, verily, to Him do we return.’ These, on them are blessings from their Lord and mercy, and they it is who are guided.
Verily, Zafaé and Merwah? are of the beacons of God, and he who makes the pilgrimage unto the House, or visits it, it is no crime for him to compass them both about; and he who obeys his own impulse to a good work,—God is grateful and doth know.
Verily, Zafaé and Merwah? are of the beacons of God, and he who makes the pilgrimage unto the House, or visits it, it is no crime for him to compass them both about; and he who obeys his own impulse to a good work,—God is grateful and doth know.
Verily, those who hide what we have revealed of manifest signs and of guidance after we have manifested it to men in the Book, them God shall curse, and those who curse shall curse them too. [155] Save those who turn and do right and make (the signs) manifest ; these will I turn to again, for I am easy to be turned and merciful.
Verily, those who misbelieve and die while still in misbelief, on them is the curse of God, and of the angels, and of mankind altogether ; to dwell therein for aye; the torment shall not be lightened for them, nor shall they be looked upon *.
Your God is one God; there is no God but He, the merciful, the compassionate.
Verily, in the creation of the heavens and the earth, and the alternation of night and day, and in the ship that runneth in the sea with that which profits man, and in what water God sends down from heaven and
? This formula is always used by Mohammedans in any danger and sudden calamity, especially in the presence of death.
2 Two mountains near Mecca, where two idols used to stand.
* Or, ‘respited,’ as some interpret it,p. 23 quickens therewith the earth after its death, and spreads abroad therein all kinds of cattle, and in the shifting of the winds, and in the clouds that are pressed into service betwixt heaven and earth, are signs to people who can understand.
[160] Yet are there some amongst mankind who take to themselves peers other than God ; they love ' them as they should love God; while those who believe love God more. O that those who are unjust could only see, when they see the torment, that power is altogether God’s! Verily, God is keen to torment.
When those who are followed? clear themselves of those who followed them, and see the torment, and the cords? are cut asunder, those who followed shall say, ‘Had we but another turn‘, then would we clear ourselves of them as they have cleared themselves of us. So will God show them their works ; for them are sighs, and they shall not come forth from out the fire.
O ye folk! eat of what is in the earth, things lawful and things good, and follow not the footsteps of Satan, verily, to you he is an open foe. He does but bid you evil and sin, and that ye should speak against God what ye do not know.
[165] When it is said to them, ‘ Follow what God has revealed,’ they say, ‘ Nay, we will follow what we found our fathers agreed upon.’ What! and though their fathers had no sense at all or guidance—?
The likeness of those who misbelieve is as the likeness of him who shouts to that which hears him
1 Variously interpreted ‘idols’ and ‘chiefs.’
3 Chiefs of sects and founders of false religions. § J. e. their mutual relations.
‘ T.e. on earth, oe ts
The likeness of those who misbelieve is as the likeness of him who shouts to that which hears him
1 Variously interpreted ‘idols’ and ‘chiefs.’
3 Chiefs of sects and founders of false religions. § J. e. their mutual relations.
‘ T.e. on earth, oe ts
24 THE QURAN. Il, 166-172.
not, save only a call and a cry}; deafness, dumbness, blindness, and they shall not understand.
O ye who do believe! eat of the good things wherewith we have provided you, and give thanks unto God if it be Him ye serve. He has only forbidden for you what is dead, and blood, and flesh of swine, and whatsoever has been consecrated to other than God?; but he who is forced, neither revolting nor transgressing, it is in no sin for him; verily, God is forgiving and merciful.
Verily, those who hide what God has revealed of the Book, and sell it for a little price, they shall eat nothing in their bellies save fire; and God will not speak to them on the day of resurrection, nor will He purify them, but for them is grievous woe.
[170] They who sell guidance for error, and pardon for torment, how patient must they be of fire!
That (is), because God has revealed the Book with truth, and verily those who disagree about the Book are in a wide schism.
Righteousness is not that ye turn your faces towards the east or the west, but righteousness is, one who believes in God, and the last day, and the angels, and the Book, and the prophets, and who gives wealth for His love to kindred, and orphans, and the poor, and the son of the road, and beggars, and those in captivity; and who is steadfast in prayer, and gives alms; and those who are sure of
1 T.e. as cattle hear the sound of the drover without understanding the meaning of his words, so the infidels fail to comprehend the meaning and importance of the words that are preached to them.
2 At the time of slaughtering an animal the Muslims always repeat the formula bismi’1]4h, in the name of God..
8 J. e. the wayfarer.
p. 25
their covenant when they make a covenant; and the patient in poverty, and distress, and in time of violence; these are they who are true, and these are those who fear.
O ye who believe! Retaliation is prescribed for you for the slain: the free for the free, the slave for the slave, the female for the female; yet he who is pardoned at all by his brother, must be prosecuted in reason, and made to pay with kindness }.
That is an alleviation from your Lord, and a mercy; and he who transgresses after that for him is grievous woe.
[175] For you in retaliation is there life, O ye possessors of minds! it may be ye will fear.
It is prescribed for you that when one of you is face to face with death, if he leave (any) goods, the legacy is to his parents, and to his kinsmen, in reason. A duty this upon all those that fear.
But he who alters it? after that he has heard it,— the sin thereof is only upon those who alter it; verily, God doth hear and know.
A duty this upon all those that fear.
But he who alters it? after that he has heard it,— the sin thereof is only upon those who alter it; verily, God doth hear and know.
And he who fears from the testator a wrong intention, or a crime, and doth make up the matter between the parties, it is no sin to him; verily, God is forgiving and merciful.
O ye who believe! There is prescribed for you the fast as it was prescribed for those before you; haply ye may fear. [180] A certain number of days, but he amongst you who is ill or on a journey, then (let him fast) another number of days. And
1 The relations of a murdered man are always allowed to choose the fine instead of the blood revenge. 2 The legacy..
26 THE QuR’AN. II, 180-183.
those who are fit to fast’ may redeem it by feeding a poor man; but he who follows an impulse to a good work it is better for him; and if ye fast it is better for you, if ye did but know.
The month of Ramad/an, wherein was revealed the Qur'an, for a guidance to men, and for manifestations of guidance, and for a Discrimination. And he amongst you who beholds this month? then let him fast it; but he who is sick or on a journey, then another number of days ;—God desires for you what is easy, and desires not for you what is difficult,—that ye may complete the number, and say, ‘Great is God,’ for that He has guided you; haply ye may give thanks. .
When my servants ask thee concerning me, then, verily, I am near; I answer the prayer’s prayer whene’er he prays to me. So let them ask me for an answer, and let them believe in me; haply they may be directed aright.
Lawful for you on the night of the fast is commerce with your wives; they are a garment unto you, and ye a garment unto them. God knows that ye did defraud yourselves, wherefore He has turned towards you and forgiven you; so now go in unto them and crave what God has prescribed for you, and eat and drink until a white thread can be distinguished by you from a black one at the dawn. Then fulfil the fast until the night, and go not in unto them, and ye at your devotions in the mosques the while. These are the bounds that God has set, so draw not near thereto. Thus does God make
1 T.e. able to fast but do not. 2 T.e. who ts at home during the month Ramadan and not on a journey, or in a place where it is impossible to keep the fast.
p. 27
manifest His signs to men, that haply they may fear. —
Devour not your wealth among yourselves. vainly, nor present it to the judges that ye may devour a part of the wealth of men sinfully, the while ye know.
[185] They will ask thee about the phases of the ' moon; say, ‘They are indications of time for men and for the pilgrimage.’ And it is not righteousness that ye should enter into your houses from behind them}, but righteousness is he who fears; so enter into your houses by the doors thereof and fear God ; haply ye may prosper yet.