Fight in God’s way? with those who fight with you, but transgress* not ; verily, God loves not those who do transgress.
Kill them wherever ye find them, and drive them out from whence they drive you out; for sedition is worse than slaughter; but fight them not by the Sacred Mosque until they fight you there; then kill them, for such is the recompense of those that misbelieve.
But if they desist, then, verily, God is forgiving and merciful.
But fight them that there be no sedition and that the religion may be God’s ; but, if they desist, then let there be no hostility save against the unjust.
[190] The sacred month for the sacred month‘;
* The Arabs before Mohammed’s time had a superstition that it was unlucky to enter their houses by the doors on their return from Mecca, so they made holes in the hinder walls to enter in by instead.
? Or, ‘cause,’ see note 4, p. 21.
* By beginning the fight yourselves.
‘ The other Arabs had attacked them during the monthp. 193 for all sacred things demand retaliation? ; and whoso transgresses against you, transgress against him like as he transgressed against you; but fear ye God, and know that God is with those who fear.
Expend in alms in God’s way and be not cast by your own hands into perdition; but do good, for God loves those who do good.
And fulfil the pilgrimage and the visitation to God; but if ye be besieged, then what is easiest for you by way of gift. But shave not your heads until your gift shall reach its destination; and he amongst you who is sick or has a hurt upon his head, then the redemption is by fasting or by alms or by an offering. But when ye are safe again, then let him who would enjoy the visitation until the pilgrimage? (bring) what is easiest as a gift. And he who cannot find (anything to bring), then let him fast three days on the pilgrimage and seven when ye return; these make ten days complete. That is, for him whose family are not present in the Sacred Mosque; and fear God and know that God is keen to punish.
The pilgrimage is (in) well-known months : whosoever then makes it incumbent on himself (let him have neither) commerce with women, nor fornication, nor a quarrel on the pilgrimage; and whatsoever of good ye do, God knoweth it; then provide yourself for your journey; but the best provision is piety. Fear ye me ye who possess minds.
DHu’lga’hdah, which was one of their sacred months; the Moslems therefore are bidden to attack them if necessary in the sacred month of Ramadan.
1 If a breach of their sanctity be committed.
2 T.e. going to the visitation at once without waiting for the month of the pilgrimage to come round.
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It is no crime to you that ye seek good! from your Lord; but when ye pour forth from ‘Arafat, remember God by the sacred beacon?. Remember Him how He guided you, although ye were surely before of those who err.
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It is no crime to you that ye seek good! from your Lord; but when ye pour forth from ‘Arafat, remember God by the sacred beacon?. Remember Him how He guided you, although ye were surely before of those who err.
[195] Then pour ye forth from whence men do pour forth and ask pardon of God; verily, God is forgiving and merciful.
And when ye have performed your rites, remember God as ye remember your fathers, or with a keener memory still.
There is among men such as says, ‘Our Lord! give us in this world;’ but of the future life no portion shall he have.
And some there be who say, ‘Our Lord! give us in this world good and in the future good; and keep us from the torment of the fire!’
These,—they have their portion from what they have earned ; for God is swift at reckoning up.
Remember God for a certain number of days ; but whoso hastens off in two days, it is no sin to him, and he who lingers on it is no sin to him,—for him who fears. So fear ye God and know that unto Him shall ye be gathered.
[200] There is among men one® whose speech about the life of this world pleases thee, and he calls on God to witness what is in his heart ; yet is he most fierce in opposition unto thee. And when he turns away, he strives upon the earth to do evil therein, and
1 By trading during the ‘Hagg.
* On the rites and stations of the “Hagz pilgrimage, see Introduction.
’ A‘hnas ibn Surfiq ern Tuagafi, a fair spoken man of pieasant appearance, who pretended to believe in Mohammed.
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to destroy the tilth and the stock; verily, God loves not evil doing. And when it is said to him, ‘ Fear God, then pride takes hold upon him in sin; but hell is enough for him! surely an evil couch is that.
And there is among men one who selleth his soul', craving those things that are pleasing unto God ; and God is kind unto His servants.
O ye who believe! enter ye into the peace?, one and all, and follow not the footsteps of Satan; verily, to you he is an open foe. [205] And if ye slip after that the manifest signs have come to you, then know that God is the mighty, the wise.
What can they expect but that God should come unto them in the shadow of a cloud, and the angels too? But the thing is decreed, and unto God do things return.
Ask the children of Israel how many a manifest sign we gave to them; and whoso alters God’s favours after that they have come to him, then God is keen at following up.
Made fair to those who misbelieve is this world’s life; they jest at those who do believe. But those who fear shall be above them on the resurrection day. God gives provision unto whom He will without account.
Men were one nation once, and God sent prophets with good tidings and with warnings, and sent
But those who fear shall be above them on the resurrection day. God gives provision unto whom He will without account.
Men were one nation once, and God sent prophets with good tidings and with warnings, and sent
? Zuhaib ibn Sinfn er Rimi, who being threatened at Mecca with death unless he apostatized from Islam, said, ‘I am an old man, who cannot profit you if he be with you, nor hurt you if he be against you,’ and was allowed to escape to Medina.
? Here used as a synonym for resignation, i.e. Isldm.
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down with them the Book in truth, to judge between men in that wherein they disagreed; but none did disagree therein save those who had been given it after that manifest signs had come to them, through greed amongst themselves; and God guided those who did believe to that truth concerning which they disagreed by His permission, for God guides whom He will unto the right path.
[210] Did ye count to enter Paradise, while there had nothing come to you like those who passed away before you ; there touched them violence and harm, and they were made to quake, until the Apostle and those who believed with him said, ‘When (comes) God’s help? Is not God’ s help then surely nigh ?’
They will ask thee what they are to expend in alms: say, ‘Whatsoever good ye expend it should be for parents and kinsmen, and the orphan and the poor, and the son of the road; and whatsoever good ye do, verily, of it God knows.’
Prescribed for you is fighting, but it is hateful to you. Yet peradventure that ye hate a thing while it is good for you, and peradventure that ye love a thing while it is bad for you; God knows, and ye,—ye do not know!
They will ask thee of the sacred month,—of fighting therein. Say, ‘ Fighting therein is a great sin; but turning folks off God’s way, and misbelief in Him and in the Sacred Mosque, and turning His people out therefrom, is a greater in God’s sight; and sedition is a greater sin than slaughter.’
They will not cease from fighting you until they turn you from your religion if they can; but whosoever of you is turned from his religion and diesp. 219 while still a misbeliever; these are those whose works are vain in this world and the next; they are the fellows of the Fire, and they shall dwell therein for aye.
[215] Verily, those who believe, and those who flee!, and those who wage war? in God’s way; these may hope for God’s mercy, for God is forgiving and merciful.
They will ask thee about wine? and el m4isar‘,
[215] Verily, those who believe, and those who flee!, and those who wage war? in God’s way; these may hope for God’s mercy, for God is forgiving and merciful.
They will ask thee about wine? and el m4isar‘, say, ‘In them both is sin and profit to men; but the sin of both is greater than the profit of the same.’ They will ask thee what they shall expend in alms: say, ‘The surplus.’ Thus does God manifest to you His signs; haply ye may reflect on this world and the next! They will ask thee about orphans: say, ‘ To do good to them is best.’ But if ye interfere with them—they are your brethren, and God knows the evildoer from the well doer; and if God will He will surely trouble you’ Verily, God is mighty, wise.
1 In the Arabic hagard, i.e. who fled with Mohammed in his higrah or expatriation to Medina, from which the Muslim era dates.
2 The gihad, or general war of extermination against infidels, to threaten or preach which is a favourite diplomatic weapon with Mohammedan nations.
8 ‘Hamr, which is rendered ‘wine,’ includes all alcoholic and intoxicating drinks.
‘ El mfisar was a game of chance, played with arrows, the prize being a young camel, which was slaughtered and given to the poor, the price of it being paid by the losers. This distribution to the poor Mohammed speaks of as useful, but the quarrels and extravagance to which the game gave rise, he considers, overbalanced the profit.
5 le. if ye wrong orphans.
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[220] Wed not with idolatrous women until they believe, for surely a believing handmaid is better than an idolatrous woman, even though she please you. And wed not to idolatrous men until they believe, for a believing slave is better than an idolater, even though he please you.
Those invite you to the fire, but God invites you to paradise and pardon by His permission, and makes clear His signs to men; haply they may remember.
They will ask thee about menstruation: say, ‘It is a hurt.’ So keep apart from women in their menstruation, and go not near them till they be cleansed ; but when they are cleansed come in to them by where God has ordered you; verily, God loves those who turn to Him, and those who keep themselves clean.
Your women are your tilth, so come into your tillage how you choose; but do a previous good act for yourselves!, and fear God, and know that ye are going to meet Him; and give good tidings unto those who do believe.
Make not God the butt of your oaths, that ye will keep clear and fear and make peace amongst men, for God both hears and knows.
[225] He will not catch you up? for a casual word in your oaths, but He will catch you up for what your hearts have earned; but God is forgiving and clement.
Those who swear off? from their women, they must wait four months; but if they break their vow God is forgiving and merciful.
1 Either wishing for a child, or saying, ‘in the name of God,’ Baidhavi. * See note 1, p. I. [6] D
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Those who swear off? from their women, they must wait four months; but if they break their vow God is forgiving and merciful.
1 Either wishing for a child, or saying, ‘in the name of God,’ Baidhavi. * See note 1, p. I. [6] D
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And if they intend to divorce them, verily, God hears and knows.
Divorced women must wait for themselves three courses; and it is not lawful to them that they hide what God has created in their wombs, if they believe in God and in the last day. Their husbands will do better to take them back in that (case) if, they wish for reconciliation ; for, the same is due to them as from them ; but the men should have precedence over them. God is mighty and wise.
Divorce (may happen) twice; then keep them in reason, or let them go with kindness. It is not lawful for you to take from them anything of what you have given them, unless both fear that they cannot keep within God’s bounds. So if ye fear that ye cannot keep within God’s bounds there is no crime in you both about what she ransoms herself with’. These are God’s bounds, do not transgress them; and whoso transgresses God's bounds, they it is who are unjust.
[230] But if he divorce her (a third time) she shall not be lawful to him after that, until she marry another husband ; but, if he divorce her too, it is no crime in them both to come together again, if they think that they can keep within God’s bounds, These are God’s bounds which He explains to a people who know.
1 The confusion of numbers and persons is in the original. The meaning of the passage is that ‘ divorce is allowed twice only, and that on each occasion the man may take the woman back if pregnant during the next four months; that if a woman be retained after divorce she is to be treated kindly, but if she be sent away she is not to be deprived of her dowry. If, however, they feel that they cannot live together, the woman may give up a part of her dowry to induce her husband to part with her.’
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When ye divorce women, and they have reached the prescribed time, then keep them kindly, or let them go in reason, but do not keep them by force to transgress ; for whoso does that, he is unjust to his own soul: and do not take God’s signs in jest; and remember God’s favours to you, and what He has sent down to you of the Book and wisdom, to admonish you thereby; and fear God, and know that God doth all things know.
When ye divorce women, and they have reached their prescribed term, do not prevent them from marrying their (fresh) husbands, when they have agreed with each other reasonably. That is what he is admonished with who amongst you believes in God and in the last day. That is more pure for you and cleaner. But God knows, and ye know not.
That is what he is admonished with who amongst you believes in God and in the last day. That is more pure for you and cleaner. But God knows, and ye know not.
Mothers must suckle their children two whole years for one who wishes to complete the time of suckling; and on him to whom it is born its sustenance and clothing are incumbent; but in reason, for no soul shall be obliged beyond its capacity. A mother shall not be forced for her child; nor he to whom it is born for his child. And the same (is incumbent) on the heir (of the father). But if both parties wish to wean, by mutual consent and counsel, then it is no crime in them. And if ye wish to provide a wet-nurse for your children, it is no crime in you when you pay what you have promised her, in reason. Fear God, and know that God on what ye do doth look.
Those of you who die and leave wives behind, let these wait by themselves for four months and ten days ; and when they have reached their prescribed
D2
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time, there is no crime in them for what they do with themselves in reason; for God of what ye do is well aware. .
[235] Nor is there any crime in you for that ye make them an offer of marriage, or that ye keep it secret, in your minds. God knows that ye will remember them; but do not propose to them in secret, unless ye speak a reasonable? speech; and resolve not on the marriage tie until the Book shall reach its time?; but know that God knows what is in your souls; so beware! and know that God is forgiving and clement.
It is no crime in you if ye divorce your women ere you have yet touched them, or settled for them a settlement. But provide maintenance for them; the wealthy according to his power, and the straitened in circumstances according to his power, must provide, in reason ;—a duty this upon the kind.
And if ye divorce them before ye have touched them, but have already settled for them a settlement ; the half of what ye have settled, unless they remit it, or he in whose hand is the marriage tie remits it?; and that ye should remit is nearer to piety, and forget not liberality between you. Verily, God on what ye do doth look.
Observe the prayers‘, and the middle prayer’, and stand ye attent before God.
? T.e. with honest intentions.
* Until the time prescribed by the Qur’4n be fulfilled.
5 That is, unless the wife choose to give up a part of the half which she could claim, or the husband do the same on his part, in which case an unequal partition is lawful.
* See excursus on the Rites and Ceremonies of Islam.
® Interpreted to mean either the middle or the odd one of the five.
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[240] And if ye fear, then afoot’ or on horseback ; but when ye are in safety remember God, how He taught you while yet ye did not know.
® Interpreted to mean either the middle or the odd one of the five.
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[240] And if ye fear, then afoot’ or on horseback ; but when ye are in safety remember God, how He taught you while yet ye did not know.
Those of you who die and leave wives, should bequeath to their wives maintenance for a year, without expulsion (from their home); but if they go out, there is no crime in you for what they do of themselves, in reason; but God is mighty and wise.
And divorced women should have a maintenance in reason,—a duty this on those that fear. Thus does God explain to you His signs; haply ye may understand.
Dost thou not look at those who left their homes by thousands, for fear of death; and God said to them ‘ Die,’ and then He quickened them again?? Verily, God is Lord of grace to men, but most men give no thanks.
[245] Fight then in God’s way, and know that God both hears and knows.
Who is there that will lend to God a good loan? He will redouble it many a double; God closes His hand and holds it out, and unto Him shall ye return.
Dost thou not look at the crowd of the children of Israel after Moses’ time, when they said to a prophet of theirs®, ‘ Raise up for us a king, and we will fight
1 That is, if ye are in danger, say your prayers, as best you can, on foot or horseback, not staying so as to endanger your lives.
* The legend to which this alludes is variously told, but the most usually accepted version is that a number of the Israelites fled from their homes to avoid a gihad or ‘religious war,’ and were struck dead, and afterwards revived by the prophet Ezekiel’s intervention. The story is apparently a distorted version of Ezekiel’s vision of the dry bones. Ezek. xxxvii. 1-10.
> Samuel.
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in God’s way?’ He said, ‘Will ye perhaps, if it be written down for you to fight, refuse to fight?’ They said, ‘And why should we not fight in God’s way, now that we are dispossessed of our homes and sons?’ But when it was written down for them to fight they turned back, save a few of them, and God knows who are evildoers. Then their prophet said to them, ‘Verily, God has raised up for you 74lfit! as a king;’ they said, ‘How can the kingdom be his over us; we have more right to the kingdom than he, for he has not an amplitude of wealth?’ He said, ‘Verily, God has chosen him over you, and has provided him with an extent of knowledge and of form. God gives the kingdom unto whom He will; God comprehends and knows.’
Then said to them their prophet, ‘ The sign of his kingdom is that there shall come to you the ark with the shechina? in it from your Lord, and the relics of what the family of Moses and the family of Aaron left ; the angels shall bear it.’ In that is surely a sign to you if ye believe *.
in it from your Lord, and the relics of what the family of Moses and the family of Aaron left ; the angels shall bear it.’ In that is surely a sign to you if ye believe *.
[250] And when 74ldt set out with his soldiery, he said, ‘God will try you with a river, and he who drinks therefrom, he is not of mine; but whoso tastes it not, he is of mine, save he who laps it lapping with his hand*.’
And they drank from it save a few of them, and
1 Saul.
2 The commentators do not understand that the word sakinah, which is in the original, is identical with the Hebrew shechina, and render it ‘repose’ or ‘ tranquillity.’
8 1 Samuel iv, v, vi.
* Gideon and Saul are here confused; this portion. of the story is taken from Judges vi.
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when he crossed it, he and those who believed with , him, they said, ‘We have no. power this day against Galat! and his soldiery,’ those who thought that they should meet their Lord said, ‘How many a small division of men have conquered a numerous division, by the permission of God, for God is with the patient.’
And when they went out against G4ldt and his soldiery, they said, ‘Lord, pour out patience over us, and make firm our steps, and help us against the misbelieving people!’
And they put them to flight by the permission of God, and David killed Galt, and God gave him the kingdom and wisdom, and taught him of what He willed. And were it not for God’s repelling men one with another the earth would become spoiled ; but God is Lord of grace over the worlds.
These are the signs of God, we recite them to thee in truth, for, verily, thou art of those who are sent.
These apostles have we preferred one of them above another. Of them is one to whom God spake ?; and we have raised some of them degrees ; and we have given Jesus the son of Mary manifest signs, and strengthened him by the Holy Spirit. And, did God please, those who came after them would not have fought after there came to them manifest signs. But they did disagree, and of them are some who believe, and of them some who misbelieve, but, did God please, they would not have fought, for God does what He will.
[255] O ye who believe! expend in alms of what
Goliath. 2 Moses, called Kalfmu ‘Hah, ‘He with whom God spake.’
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we have bestowed upon you, before the day comes in which is no barter, and no friendship, and no intercession; and the misbelievers, they are the unjust.
God!, there is no god but He, the living, the selfsubsistent. Slumber takes Him not, nor sleep. His is what is in the heavens and what is in the earth. Who is it that intercedes with Him save by His permission? He knows what is before them and what behind them, and they comprehend not aught of His knowledge but of what He pleases. His throne extends over the heavens and the earth, and it tires Him not to guard them both, for He is high and grand.
Who is it that intercedes with Him save by His permission? He knows what is before them and what behind them, and they comprehend not aught of His knowledge but of what He pleases. His throne extends over the heavens and the earth, and it tires Him not to guard them both, for He is high and grand.
There is no compulsion in religion; the right way has been distinguished from the wrong, and whoso disbelieves in ZAghQt? and believes in God, he has got hold of the firm handle in which is no breaking off; but God both hears and knows.
God is the patron of those who believe, He brings them forth from darkness into light. But those who misbelieve, their patrons are ZAaghdt, these bring them forth from light to darkness,—fellows of the Fire, they dwell therein for aye.
[260] Do you not look at him who disputed with ‘Abraham about his Lord, that God had given him the kingdom*? When Abraham said, ‘ My Lord is He who giveth life and death,’ he said, ‘I give life
+ This is the famous 4yatu ’l kursty, or ‘verse of the throne,’ considered as one of the finest passages in the Qur’4n, and frequently found inscribed in mosques and the like.
2 The idols and demons of the ancient Arabs are so called.
’ Nimrod, who persecuted Abraham, according to the eastern legend ; see Chapter XXI, verses 52-69.
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and death.’ Abraham said, ‘ But verily, God brings the sun from the east, do thou then bring it from the west?” And he who misbelieved was dumbfounded, for God does not guide unjust folk.
Or like him who passed by a village!, when it was desolate and turned over on its roofs, and said, ‘ How will God revive this after its death?’ And God made him die for a hundred years, then He raised him, and said, ‘ How long hast thou tarried ?’ Said he, ‘I have tarried a day, or some part of a day.’ He said, ‘Nay, thou hast tarried a hundred years; look at thy food and drink, they are not spoiled, and look at thine ass; for we will make thee a sign to men. And look at the bones how we scatter them and then clothe them with flesh. And when it was made manifest to him, he said, ‘1 know that God is mighty over all.’
And when Abraham said, ‘Lord, show me how thou wilt revive the dead, He said, ‘What, dost thou not yet believe?’ Said he, ‘ Yea, but that my heart may be quieted. He said,‘ Then take four birds, and take them close to thyself; then put a part of them on every mountain; then call them, and they will come to thee in haste; and know that God is mighty, wise 2.’
The likeness of those who expend their wealth in God’s way is as the likeness of a grain that grows to seven ears, in every ear a hundred grains, for God will double unto whom He pleases ; for God both embraces and knows.
' According to the Arabic commentators, ’Huzair (Esdras) ibn Sara‘hya or Al ‘Hizr (Elias) is the person alluded to; and the’ ‘village’ Jerusalem after its destruction by Ba‘htnazr, Nebuchadnezzar. The legend probably refers to Nehemiah ii. 13.
' According to the Arabic commentators, ’Huzair (Esdras) ibn Sara‘hya or Al ‘Hizr (Elias) is the person alluded to; and the’ ‘village’ Jerusalem after its destruction by Ba‘htnazr, Nebuchadnezzar. The legend probably refers to Nehemiah ii. 13.
* Cf. Genesis xv. 9.
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Those who expend their wealth in God’s way, then do not follow up what they expend by taunting with it and by annoyance, these have their hire with their Lord, and no fear is on them, neither shall they grieve.
[265] Kind speech and pardon are better than almsgiving followed by annoyance, and God is rich and clement.
O ye who believe! make not your almsgiving vain by taunts and annoyance, like him who expends what he has for the sake of appearances before men, and believes not in God and the last day; for his likeness is as the likeness of a flint with soil upon it, and a heavy shower falls on it and leaves it bare rock; they can do nought with what they earn, for God guides not the misbelieving folk.
But the likeness of those who expend their wealth craving the goodwill of God, and as an insurance for their souls, is as the likeness of a garden on a hill. A heavy shower falls on it, and it brings forth its eatables twofold; and if no heavy shower falls on it, the dew does ; and God on what ye do doth look.
Would one of you fain have a garden of palms and vines, with rivers flowing beneath it, in which is every fruit ; and when old age shall reach him, have weak seed, and there fall on it a storm wind with fire therein, and it gets burnt ?
Thus does God manifest to you His signs, mayhap ye will reflect.
O ye who believe! expend in alms of the good things that ye have earned, and of what we have brought forth for you out of the earth, and do not take the vile thereof to spend in alms,_{270] what you would not take yourselves save by connivancep. 43 at it!; but know that God is rich and to be praised.
The devil promises you poverty and bids you sin, but God promises you pardon from Him and grace, for God both embraces and knows. He bringeth wisdom unto whom He will, and he who is brought wisdom? is brought much good; but none will remember save those endowed with minds.
Whatever expense ye expend, or vow ye vow, God knows it; but the unjust have no helpers. If ye display your almsgiving, then well is it; but if ye hide it and bring it to the poor, then is it better for you, and will expiate for you your evil deeds; for God of what ye do is well aware.
Thou® art not bound to guide them; but God guides whom He will; and whatever good ye expend it is for yourselves, and do not expend save craving for God's face.
And what ye expend of good, it shall be repaid you, and ye shall not be wronged,—unto the poor who are straitened in God’s way, and cannot knock about‘ in the earth. The ignorant think them to be rich because of their modesty; you will know- them
And what ye expend of good, it shall be repaid you, and ye shall not be wronged,—unto the poor who are straitened in God’s way, and cannot knock about‘ in the earth. The ignorant think them to be rich because of their modesty; you will know- them
? T.e. by a mutual understanding between seller and buyer.
? See note 2, p. 1.
8 T.e. Mohammed.
* I must again remind the reader of the remarks made in the Introduction that the language of the Qur'an is really rude and rugged, and that although the expressions employed in it are now considered as refined and elegant, it is only because all literary Arabic has been modelled on the style of the Quran. The word which I have ventured to translate by this somewhat inelegant phrase (dharban) means literally, ‘to beat or knock about,’ and as colloquial English affords an exact equivalent I have not hesitated to use it.
44 THE QurR’AN. II, 274-281.
by their mark, they do not beg from men importunately; but what ye spend of good God knows.
[275] Those who expend their wealth by night and day, secretly and openly, they shall have their hire with their Lord. No fear shall come on them, nor shall they grieve.
Those who devour usury shall not rise again, save as he riseth whom Satan hath paralysed with a touch; and that is because they say ‘selling is only like usury,’ but God has made selling lawful and usury unlawful ; and he to whom the admonition from his Lord has come, if he desists, what has gone before is his!: his matter is in God’s hands. But whosoever returns (to usury) these are the fellows of the Fire, and they shall dwell therein for aye. God shall blot out usury, but shall make almsgiving profitable, for God loves not any sinful misbeliever.
Verily, those who believe, and act righteously, and are steadfast in prayer, and give alms, theirs is their hire with their Lord; there is no fear on them, nor shall they grieve.
O ye who believe! fear God, and remit the balance of usury, if ye be believers ; and if ye will not do it, then hearken to the proclamation of war from God and His Apostle; but if ye repent, your capital is yours. Ye shall not wrong, nor shall ye be wronged.
[280] And if it be one in difficulties, then wait for easy circumstances ; but that ye remit it as alms is better for you, if ye did but know.
Fear the day wherein ye shall return to God; then shall each soul be paid what it has earned, and they shall not be wronged.
* Le. his former conduct shall be pardoned.
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Fear the day wherein ye shall return to God; then shall each soul be paid what it has earned, and they shall not be wronged.
* Le. his former conduct shall be pardoned.
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O ye who believe! if ye engage to one another in a debt for a stated time, then write it down, and leta scribe write it down between you faithfully; nor let a scribe refuse to write as God taught him, but let him write, and let him who owes dictate; but let him fear God his Lord, and not diminish therefrom aught ; but if he who owes be a fool, or weak, or cannot dictate himself, then let his agent dictate faithfully, and let them call two witnesses out from amongst their men; or if there be not two men, then a man and two women, from those whom he chooses for witnesses, so that if one of the two should err, the second of the two may remind the other; and let not the witnesses refuse when they are summoned ; and let them not tire of writing it, be it small or great, with its time of payment. That is more just in the sight of God, and more upright for testimony, and brings you nearer to not doubting. Unless, indeed, it be a ready-money transaction between you, which ye arrange between yourselves, then it is no crime against you that ye do not write it down; but bring witnesses to what ye sell one to another, and let not either scribe or witness come to harm, for if ye do it will be abomination in you; but fear God, for God teaches you, and God knows all things. But if ye be upon a journey, and ye cannot find a scribe, then let a pledge be taken. Butif one of you trust another, then let him who is trusted surrender his trust, and let him fear God his Lord, and conceal not testimony, for he who conceals it, verily, sinful is his heart : God knows what ye do.
God’s is what is in heaven and in the earth, and if ye show what is in your souls, or hide it, God will call you to account; and He forgives whom Hep. 4 will, and punishes whom He will, for God is mighty over all.
[285] The Apostle believes in what is sent down to him from his Lord, and the believers all believe on God, and His angels, and His Books, and His apostles,—we make no difference between any of His apostles,—they say, ‘We hear and obey, Thy pardon, O Lerd! for to Thee our journey tends. God will not require of the soul save its capacity. It shall have what it has earned, and it shall owe what has been earned from it. Lord, catch us not up, if we forget or make mistake; Lord, load us not with a burden, as Thou hast loaded those who were before us. Lord, make us not to carry what we have not strength for, but forgive us, and pardon us, and have mercy on us. Thou art our Sovereign, then help us against the people who do not believe!’
Tue CHAPTER OF ImMRAN’s FamILy.
(III. Medina.)
In the name of the merciful and compassionate God...
Lord, make us not to carry what we have not strength for, but forgive us, and pardon us, and have mercy on us. Thou art our Sovereign, then help us against the people who do not believe!’
Tue CHAPTER OF ImMRAN’s FamILy.
(III. Medina.)
In the name of the merciful and compassionate God...
A.L.M. God, there is no god but He, the living, the self-subsistent. He has sent down to thee the Book in truth, confirming what was before it, and has revealed the law, and the gospel before for the guidance of men, and has revealed the Discrimination.
Verily, those who disbelieve in the signs of God, for them is severe torment, for God is mighty and avenging.
Verily, God, there is nothing hidden from Him in the earth, nor in the heaven; He it is who fashions
Ill, 4-11. THE CHAPTER OF IMRAN’S FAMILY. 47 you in the womb as He pleases. There is no God but He, the mighty, the wise.
‘O Lord! pervert not our hearts again when Thou hast guided them, and grant us mercy from Thee, for Thou art He who grants. O Lord! Thou shalt gather together men unto the day wherein is no doubt. Verily, God will not depart from His promise.’
Verily, those who misbelieve, their wealth shall not help them, nor their children, against God at all; and they it is who are the fuel of the fire.
As was the wont of Pharaoh’s people, and those before them, they said our signs were lies, and God caught them up in their sins, for God is severe to punish,
[10] Say to those who misbelieve, ‘Ye shall be overcome and driven together to hell, an ill couch will it be.
‘Ye have had a sign in the two parties who met; one party fighting in the way of God, the other misbelieving ; these saw twice the same number as themselves to the eye-sight?, for God aids
1 T.e. the fundamental part of it. 2 On the occasion of the battle of Bedr. See Introduction.
48 THE QUR'AN. Il, 11-19.
with His help those whom He pleases.’ Verily, in that is a lesson for those who have perception. Seemly unto men is a life of lusts, of women, and children, and hoarded talents of gold and silver, and of horses well-bred, and cattle, and tilth ;—that is the provision for the life of this world; but God, with Him is the best resort.
Seemly unto men is a life of lusts, of women, and children, and hoarded talents of gold and silver, and of horses well-bred, and cattle, and tilth ;—that is the provision for the life of this world; but God, with Him is the best resort.
Say, ‘ But shall we tell you of a better thing than this ?’? For those who fear are gardens with their Lord, beneath which rivers flow; they shall dwell therein for aye, and pure wives and grace from God; the Lord looks on His servants, who say, ‘Lord, we believe, pardon Thou our sins and keep us from the torment of the fire,’ [15]—upon the patient, the truthful, the devout, and those who ask for pardon at the dawn.
God bears witness that there is no god but He, and the angels, and those possessed of knowledge standing up for justice. There is no God but He, the mighty, the wise.
Verily, (the true) religion in God’s sight is Islam, and those to whom the Book was given disagreed not until after that there was given to them knowledge, through mutual envy. But whoso disbelieves in God's signs, truly God is quick at reckoning up.
And if they would dispute with thee, then say, ‘I turn my face with resignation unto God, and whoso follows me.’
And say to those who have been given the Book, unto the Gentiles?, ‘Are ye, too, resigned??’ and
1 The word also means ‘illiterate,’ and refers here to the Pagan Arabs in Mohammed’s time. He seems to have borrowed the expression from the Jews, ummfyfin having the same signification as the Hebrew goyim. 3 See note, p. 15.
Ill, 19-27. THE CHAPTER OF IMRAN’S. FAMILY. 9-27 49
if they are resigned, then are they guided. But if they turn their backs, then thou hast only to preach, and God looks on his servants.
[20] Verily, those who disbelieve in God’s signs, and kill the prophets without right, and kill those from among men, who bid what is just,—to them give the glad tidings of grievous woe! These are they whose works are void in this world and the next, and helpers have they none.
Did ye not see those who have been given a portion of the Book? they were called unto the Book of God to decide between them; and then a sect of them turned their backs and turned away;—that is because they say the fire shall not touch us save for a certain number of days. But that deceived them in their religion which they had invented. How will it be when we have gathered them together for a day whereof there is no doubt, when each soul shall be paid what it has earned, and they shall not be wronged?
[25] Say, ‘O God, Lord of the kingdom! Thou givest the kingdom to whomsoever Thou pleasest, and strippest the kingdom from whomsoever Thou pleasest; Thou honourest whom Thou pleasest, and abasest whom Thou pleasest ; in Thy hand is good. Verily, Thou art mighty over all. Thou dost turn night to day, and dost turn day to night, and dost bring forth the living from the dead, and dost provide for whom Thou pleasest without taking count.’
Verily, Thou art mighty over all. Thou dost turn night to day, and dost turn day to night, and dost bring forth the living from the dead, and dost provide for whom Thou pleasest without taking count.’
Those who believe shall not take misbelievers for their patrons, rather than believers, and he who does this has no part with God at all, unless, indeed, ye fear some danger from them. But God
(6) E sO THE QUR'AN. IIL, 27-31.
bids you beware of Himself, for unto Him your journey is.
Say, ‘If ye hide that which is in your breasts, or if ye show it, God knows it: He knows what is in the heavens and what is in the earth, for God is mighty over all.’
The day that every soul shall find what it has done of good present before it; and what it has done of evil, it would fain that there were between itself and that a wide interval. ‘God bids you beware of Himself, but God is gentle with His servants.’
Say, ‘If ye would love God then follow me, and God will love you and forgive you your sins, for God is forgiving and merciful.’
Say, ‘Obey God and the Apostle; but if ye turn your backs God loves not misbelievers.’
[30] Verily, God has chosen Adam, and Noah, and Abraham’s people, and Imr4n’s! people above the world,—a seed, of which one succeeds the other, but God both hears and knows.
When Imrdan’s wife said, ‘Lord! I have vowed to Thee what is within my womb, to be dedicated unto Thee, receive it then from me. Verily, Thou dost hear and know.’ And when she brought it forth she said, ‘Verily, I have brought it forth a female’-— but God knew best what she brought forth; and a male is not like a female—‘I have called her Mary, and I seek a refuge in Thee for her and for her seed from Satan the pelted 2’
? Amram, who, according to the Mohammedans, was the father of the Virgin Mary, (Miriam.) A confusion seems to have existed in the mind of Mohammed between Miriam ‘the Virgin Mary,’ and Miriam the sister of Moses.
- § The Mohammedan superstition is that the devils listen at the
p. 51
And her Lord received her with a good reception, and made her grow up with a good growth, and Zachariah took care of her. Whenever Zachariah entered the chamber to her he found beside her a provision, and said, ‘O Mary, how hast thou this ?’ She said, ‘It is from God, for God provides for whom He pleases without count.’ Therefore prayed Zachariah to his Lord, and said, ‘Lord, grant me from Thee a good seed. Verily, Thou hearest prayer. And an angel cried out to him as he was standing praying in the chamber (and said) that ‘God gives thee the glad tidings of John, to confirm the Word from God,—of a chief and a chaste one, and a prophet from amongst the righteous.’
Verily, Thou hearest prayer. And an angel cried out to him as he was standing praying in the chamber (and said) that ‘God gives thee the glad tidings of John, to confirm the Word from God,—of a chief and a chaste one, and a prophet from amongst the righteous.’
[35] He said, ‘My Lord, how can there be to me a boy when old age has reached me, and my wife is barren?’ Said he, ‘Thus God does what He pleaseth.’ He said, ‘My Lord, make for me a sign.’ He said, ‘ Thy sign is that thou shalt not speak to _men for three days, save by gesture; but remember thy Lord much, and celebrate His praises in the evening and the morning.’
And when the angels said, ‘O Mary! verily, God has chosen thee, and has purified thee, and has chosen thee above the women of the world. O Mary! be devout unto thy Lord, and adore and bow down with those who bow. That is (one) of the declarations of the unseen world which we reveal to gate of heaven for scraps of the knowledge of futurity, and when detected by the angels are pelted with shooting stars. The expression may also refer to the ceremony of ‘pelting the devil,’ as performed by ‘Hagg pilgrims at Mina, in memory, it is said, of Abraham’s having driven Iblis away with stones when tempted by him to disobey God and refuse to sacrifice Isaac.
E 2
p. 44
thee, though thou wert not by them when they threw their lots! which of them should take care of Mary, nor were ye by them when they did dispute.’
[40] When the angel said, ‘O Mary! verily, God gives thee the glad tidings of a Word from Him; his name shall be the Messiah Jesus the son of Mary, regarded in this world and the next and of those whose place is nigh to God. And he shall speak to people in his cradle, and when grown up, and shall be among the righteous.’ She said, ‘ Lord! how can I have a son, when man has not yet touched me?’ He said, ‘Thus God creates what He pleaseth. When He decrees a matter He only says BE and it is; and He will teach him the Book, and wisdom, and the law, and the gospel, and he shall be a prophet to the people of Israel (saying), that I have come to you, with a sign from God, namely, that I will create for you out of clay as though it were the form of a bird, and I will blow thereon and it shall become a bird by God's permission; and I will heal the blind from birth, and lepers; and I will bring the dead to life by God’s permission; and I will tell you what you eat and what ye store up in your houses. Verily, in that is a sign for you if ye be believers. And I will confirm what is before you of the law, and will surely make lawful for you some of that which was prohibited from you. I have come to you with a sign from your Lord, so fear God and follow me, for
? The legend is, that the priests threw lots by casting arrows into the river Jordan. The word used for arrows means simply unfeathered and unpointed arrows, and is the same as that used in the Arab game mAisar, referred to in page 32.
The legend is, that the priests threw lots by casting arrows into the river Jordan. The word used for arrows means simply unfeathered and unpointed arrows, and is the same as that used in the Arab game mAisar, referred to in page 32.
Ill, 44-51. THE CHAPTER OF IMRAN’S FAMILY, 53
God is my Lord, and your Lord, so worship Him :— this is the right path.’
[45] And when Jesus perceived their unbelief, He said, ‘Who are my helpers for God?’ Said the apostles}, ‘We are God’s helpers. We believe in God, so bear witness that we are resigned*. Lord, we have believed in what Thou hast revealed, and we have followed the Apostle, so write us down with those which bear witness.’ But they (the Jews) were crafty, and God was crafty, for God is the best of crafty ones!
When God said, ‘O Jesus! I will make Thee die and take Thee up again to me® and will clear thee of those who misbelieve, and will make those who follow thee above those who misbelieve, at the day of judgment, then to me is your return. I will decide between you concerning that wherein ye disagree. And as for those who misbelieve, I will punish them with grievous punishment in this world and the next, and they shall have none to help them.’ [50] But as for those who believe and do what is right, He will pay them their reward, for God loves not the unjust.
That is what we recite to thee of the signs and of the wise reminder‘. Verily, the likeness of Jesus with God.is as the likeness of Adam. He created him from earth, then He said to him BE, and he was ;—the truth from thy Lord, so be thou not of those who are in doubt. And whoso disputeth with thee after what has come to thee of knowledge, say, ‘Come, let us call our sons and your sons, and our women and your women, and ourselves and yourselves: then we will imprecate and put God’s curse on those who lie.’
1 The Arabic expression is ‘Havarfyfin, which means ‘ fullers,’ and is explained by the commentators either as referring to their ‘trade’ or to their ‘sincerity and candour.’ The word is really derived from an Ethiopic root signifying ‘to send.’
* See note 1, page 15.
* The Mohammedans believe that it was an eidolon and not Jesus himself who was crucified.
* This word dhikr is used by Mohammedans for the recitation of the Qur'an, and is also applied to the religious celebrations of the dervishes.
54 THE QUR'AN. Ill, g1-61.
[55] Verily, those are the true stories, and there is no god but God, and, verily, God He is the mighty, the wise; but if they turn back, God knows the evildoers.
Say, ‘O ye people of the Book, come to a word laid down plainly between us and you, that we will not serve other than God, nor associate aught with him, nor take each other for lords rather than God.’ But if they turn back then say, ‘ Bear witness that we are resigned.’
Say, ‘O ye people of the Book, come to a word laid down plainly between us and you, that we will not serve other than God, nor associate aught with him, nor take each other for lords rather than God.’ But if they turn back then say, ‘ Bear witness that we are resigned.’
O people of the Book, why do ye dispute about Abraham, when the law and the gospel were not revealed until after him? What! do ye not understand? Here ye are, disputing about what ye have some knowledge of; why then do ye dispute about what ye have no knowledge of? God knows and ye know not.
[60] Abraham was not a Jew, nor yet a Christian, but he was a ‘Hanif! resigned, and not of the idolaters. Verily, the people most worthy of Abraham are those who follow him and _ his prophets, and those who believe;—God is the patron of the believers.
1 See note 1, p. 19.
p. 55
A sect of the people of the Book would fain they could lead you astray, but they only lead themselves astray, and they do not perceive.
O people of the Book! why do ye disbelieve in the signs of God, the while ye witness them? O people of the Book! why do ye clothe-the truth with falsehood and hide the truth the while ye know? [65] A sect of the people of the Book say, ‘Believe in what was revealed to those who believed at the first appearance of the day, and disbelieve it at the end thereof, —that (others) may perchance go back (from their faith)'—‘do not believe save one who followeth your religion.’
Say, ‘Verily, the (true) guidance is the guidance of God, that one should be given like what ye are given. Or would they dispute with you before your Lord, say, ‘Grace is in the hand of God, He gives it to whom he pleases, for God both comprehends and knows. He specially favours with his mercy whom he pleases, for God is Lord of mighty grace.’
And of the people of the Book, there are some of them who, if thou entrust them with a talent? give it back to you; and some of them, if thou entrust them with a dindr?, he will not give it back to thee except so long as thou dost stand over him. That is because they say, ‘We owe no duty
1 This is said to allude to some Jews who professed Isl4m in the morning and recanted at night, saying that they had in the meantime consulted their books and found nothing to confirm it, hoping by this stratagem to raise doubts in the believers’ minds.
3 A ‘talent,’ qin/4r, is used for any very large sum, a dinar (‘denarius’) was a gold coin worth about. 10s, -
56 THE Qur’ANn, III, 69-75.
to the Gentiles ;’ but they tell a lie against God, the while they know.
[70] Yea, whoso fulfils his covenant and fears,— verily, God loves those who fear. Those who sell God’s covenant and their oaths for a little price, these have no portion in the future life. God will not speak to them, and will not look upon them on the resurrection day, and will not purify them; but for them is grievous woe.
Those who sell God’s covenant and their oaths for a little price, these have no portion in the future life. God will not speak to them, and will not look upon them on the resurrection day, and will not purify them; but for them is grievous woe.
And, verily, amongst them is a sect who twist their tongues! concerning the Book, that ye may reckon it to be from the Book, but it is not from the Book. They say, ‘It is from God,’ but it is not from God, and they tell a lie against God, the while they know.
It is not right for a man that God should give him a Book, and judgment, and prophecy, and that then he should say to men, ‘Be ye servants of mine rather than of God;’ but be ye rather masters? of teaching the Book and of what ye learn.
He does not bid you take the angels and the prophets for your lords; shall He bid you misbelieve again when you are once resigned ?
[75] And when God took the compact from the prophets ‘(this is) surely what we have given you of the Book and wisdom. Then shall come to you the Apostle confirming what is with you. Ye must believe in him and help him.’ He said, moreover, ‘Are ye resolved and have ye taken my compact on that (condition) ?? They say, ‘We are resolved.’
1 Te. pervert it. 2 In the original Rabb&ntyin, an expression identical with Rabboni, cf. John xx, 16.
Ill, 75-8g. THE CHAPTER OF IMRAN’S FAMILY. 57
He said, ‘Then bear witness, for I am witness with you; but he who turns back after that, these are sinners 1.’
What is it other than God's religion that they crave? when to Him is resigned whosoever is in the heavens and the earth, will he or nill he, and to him shall they return!
Say, ‘We believe in God, and what has been revealed to thee, and what was revealed to Abraham, and Ishmael, and Isaac, and Jacob, and the tribes, and what was given to Moses, and Jesus, and the prophets from their Lord,—we will make no distinction between any of them,—and we are unto Him resigned. Whosoever craves other than Islam for a religion, it shall surely not be accepted from him, and he shall, in the next world, be of those who lose.’
[80] How shall God guide people who have disbelieved after believing and bearing witness that the Apostle is true, and after there come to them manifest signs? God guides the unjust folk.
These, their reward is, that on them is the curse of God, and of the angels, and of men together ; they shall dwell therein for aye—the torment shall not be alleviated from them, nor shall they be respited ; save those who repent after that, and act aright, for verily, God is forgiving and merciful.
Verily, those who misbelieve after believing, and then increase in misbelief, their repentance shall not be accepted ; these are those who err.
[85] Verily, those who misbelieve and die in mis-
’ The legend, borrowed from Talmudic sources, is that God assembled all past, present, and future prophets on Mount Sinai and entered into the compact mentioned in the text.
p. 96
[85] Verily, those who misbelieve and die in mis-
’ The legend, borrowed from Talmudic sources, is that God assembled all past, present, and future prophets on Mount Sinai and entered into the compact mentioned in the text.
p. 96
belief, there shall not be accepted from any one of them the earth-full of gold, though he should give it as a ransom. For them is grievous woe, and helpers have they none.
Ye cannot attain to righteousness until ye expend in alms of what ye love. But what ye expend in alms, that God knows.
All food was lawful to the children of Israel save what Israel made unlawful to himself before that the law was revealed. Say, ‘Bring the law and recite it, if ye speak the truth. But whoso forges against God a lie, after that, they are the unjust. Say, ‘God speaks the truth, then follow the faith of Abraham, a ‘hanif, who was not of the idolaters.’
[90] Verily, the first House founded for men was surely that at Bekkah', for a blessing and a guidance to the worlds. Therein are manifest signs,— Abraham’s station, and whosoever enters in is safe. There is due to God from man a pilgrimage unto the House, for whosoever can find his way there. But whoso misbelieves—God is independent of the worlds.
Say, ‘O people of the Book! why do ye misbelieve in God’s signs, while God is witness of what ye do?’
Say, ‘O people of the Book! why do ye turn from the way of God him who believes, craving to make it crooked, while ye are witnesses? But God is not careless of what ye do.’
[95] O ye who believe! if ye obey the sect of those to whom the Book was brought, they will turn you, after your faith, to unbelievers again, How can ye
} Another name of Mecca.
p. 59
misbelieve while unto you are recited the signs of God, and among you is His Apostle? But whoso takes tight hold on God, he is guided into the right way.
O ye who believe! fear God with the fear that He deserves, and die not save ye be resigned.
Take tight hold of God’s rope altogether, and do not part in sects ; but remember the favours of God towards you, when ye were enemies and He made friendship between your hearts, and on the morrow ye were, by His favour, brothers. Ye were on the edge of a pit of fire, but he rescued you therefrom}, Thus does God show to you His signs, perchance ye may be guided; [100] and that there may be of you a nation who shall invite to good, and bid what is reasonable, and forbid what is wrong; these are the prosperous.
Be not like those who parted in sects and disagreed after there came to them manifest signs ; for them is mighty woe, on the day when faces shall be whitened and faces shall be blackened. As for those whose faces are blackened,—‘ Did ye misbelieve after your faith, then taste the torment for your misbelief!’ But as for those whose faces are whitened, they are in God's mercy, and they shall dwell therein for aye. .
As for those whose faces are blackened,—‘ Did ye misbelieve after your faith, then taste the torment for your misbelief!’ But as for those whose faces are whitened, they are in God's mercy, and they shall dwell therein for aye. .
These are the signs of God. We recite them to you in truth, for God desires not wrong unto the worlds.
[105] God’s is what is in the heavens and what is in the earth, and unto God affairs return.
? Alluding to an occasion in which the ancient rivalry between the two tribes of E] Aus and El ‘Wazrag, which had been reconciled by Islam, was on the point of breaking out again.
60 THE QuR’AN, III, 106-113.
Ye were the best of nations brought forth unto man. Ye bid what is reasonable, and forbid what is wrong, believing in God. Had the people of the Book believed, it would have been better for them. There are believers among them, though most of them are sinners.
They shall surely not harm you save a hurt!; and if they fight you, they shall show you their backs, then they shall not be helped.
They are smitten with abasement wherever they be found, save for the rope of God and the rope of man?; and they draw on themselves wrath from God. They are smitten, too, with poverty; that is because they did disbelieve in God’s signs, and kill the prophets undeservedly. That is because they did rebel and did transgress.
They are not all alike. Of the people of the Book there is a nation upright, reciting God’s signs throughout the night, as they adore the while. [110] They believe in God, and in the last day, and bid what is reasonable, and forbid what is wrong, and vie in charity; these are among the righteous.
What ye do of good surely God will not deny, for God knows those who fear.
Verily, those who misbelieve, their wealth is of no service to them, nor their children either, against God; they are the fellows of the Fire, and they shall dwell therein for aye.
The likeness of what they expend in this life of the world, is as the likeness of wind wherein is a
1 T.e. only a slight hurt.
* That is, unless they enter into either the spiritual or temporal dominion of Islam, by professing the Mohammedan creed, or by paying a tribute.
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cold blast that falls upon a people’s tilth who have wronged themselves and destroys it. It is not God who wrongs them, but it is themselves they wrong.
O ye who believe! take not to intimacy with others than yourselves; they will not fail to spoil you ; they would fain ye came to trouble,—hatred is shown by their mouths; but what their breasts conceal is greater still.) We have made manifest to you our signs, did ye but understand.
[115] Ye it is who love them, but they love not you ; and ye believe in the Book, all of it. But when they meet you they say, ‘We believe ;’ and when they go aside they bite their finger tips at you through rage. Say, ‘Die in your rage, for God doth know the nature of men’s breasts.’