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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Who 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. II, 260-263. THE CHAPTER OF THE HEIFER. 41 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.
2' 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. 42 THE QUR'AN. II, 264-270. 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 connivance II, 270-274. THE CHAPTER OF THE HEIFER. 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
3And 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. II, 282-284. THE CHAPTER OF THE HEIFER. 45
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Who 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. II, 260-263. THE CHAPTER OF THE HEIFER. 41 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.
2' 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. 42 THE QUR'AN. II, 264-270. 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 connivance II, 270-274. THE CHAPTER OF THE HEIFER. 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
3And 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. II, 282-284. THE CHAPTER OF THE HEIFER. 45
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
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