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l Or deserved. The Mohammedan notion, as to the imputation of moral
actions to man, which they call gain, or acquisition, is sufficiently
explained in the Preliminary Discourse.
m By baptism is to be understood the religion which GOD instituted in
the beginning; because the signs of it appear in the person who professes it,
as the signs of water appear in the clothes of him that is baptized.1
n These words were revealed because the Jews insisted that they first
received the scriptures, that their Keblah was more ancient, and that no
prophets could arise among the Arabs; and therefore if Mohammed was a prophet,
he must have been of their nation.2
o The Jews are again accused of corrupting and suppressing the
prophecies in the Pentateuch relating to Mohammed.

1 Jallalo'ddin. 2 Idem.

The foolish men will say, What hath turned them from their Keblah,
towards which they formerly prayed?p Say unto GOD belongeth the east and the
west: he directeth whom he pleaseth into the right way.
Thus have we placed you, O Arabians, an intermediate nation,q that ye may
be witness against the rest of mankind, and that the apostle may be a witness
against you.
We appointed the Keblah, towards which thou didst formerly pray, only
that we might know him who followeth the apostle, from him who turneth back on
the heels;r though this change seem a great matter, unless unto those whom GOD
hath directed. But GOD will not render your faith of none effect;s for GOD is
gracious and merciful unto man.
We have seen thee turn about thy face towards heaven with uncertainty,
but we will cause thee to turn thyself towards a Keblah that will please thee.
Turn, therefore, thy face towards the holy temple of Mecca; and wherever ye
be, turn your faces towards that place. They to whom the scripture hath been
given, know this to be truth from their LORD. GOD is not regardless of that
which ye do.
140 Verily although thou shouldest show unto those to whom the scripture
hath been given all kinds of signs, yet they will not follow thy Keblah,
neither shalt thou follow their Keblah; nor will one part of them follow the
Keblah of the other. And if thou follow their desires, after the knowledge
which hath been given thee, verily thou wilt become one of the ungodly.
They to whom we have given the scripture know our apostle, even as they
know their own children, but some of them hide the truth, against their own
knowledge.
Truth is from thy LORD, therefore thou shalt not doubt.
Every sect hath a certain tract of heaven to which they turn themselves
in prayer; but do ye strive to run after good things; wherever ye be, GOD will
bring you all back at the resurrection, for GOD is almighty.
And from what place soever thou comest forth, turn thy face towards the
holy temple, for this is truth from thy LORD; neither is GOD regardless of
that which ye do.
From what place soever thou comest forth, turn thy face towards the holy
temple; and wherever ye be, thitherward turn your faces, lest men have matter
of dispute against you; but as for those among them who are unjust doers, fear
them not, but fear me, that I may accomplish my grace upon you, and that ye
may be directed.
As we have sent unto you an apostle from among you,t to rehearse our
signs unto you, and to purify you, and to teach you the book of the Koran and
wisdom, and to teach you that which ye knew not:
therefore remember me, and I will remember you, and give thanks unto me,
and be not unbelievers.
O true believers, beg assistance with patience and prayer, for GOD is
with the patient.

p At first, Mohammed and his followers observed no particular rite in
turning their faces towards any certain place, or quarter of the world, when
they prayed; it being declared to be perfectly indifferent.3 Afterwards, when
the prophet fled to Medina, he directed them to turn towards the temple of
Jerusalem (probably to ingratiate himself with the Jews), which continued to
be their Keblah for six or seven months; but either finding the Jews too
intractable, or despairing otherwise to gain the pagan Arabs, who could not
forget their respect to the temple of Mecca, he ordered that prayers for the
future should be towards the last. This change was made in the second year of
the Hejra,4 and occasioned many to fall from him, taking offence at his
inconstancy.5
q This seems to be the sense of the words; though the commentators6
will have the meaning to be that the Arabians are here declared to be a most
just and good nation.
r i.e., Returneth to Judaism.
s Or will not suffer it to go without its reward, while ye prayed
towards Jerusalem.
t That is, of your own nation.

3 See before, p. 13. 4 Vide Abulfeda, Vit. Moham. p. 54.
5 Jallalo'ddin. 6 Idem. Yahya, &c.

And say not of those who are slain in fight for the religion of GOD,u
that they are dead; yea, they are living:x but ye do not understand.
150 We will surely prove you by afflicting you in some measure with fear,
and hunger, and decrease of wealth, and loss of lives, and scarcity of fruits:
but bear good tidings unto the patient,
who, when a misfortune befalleth them, say, We are GOD'S and unto him
shall we surely return.y
Upon them shall be blessings from their LORD and mercy, and they are the
rightly directed.
Moreover Safa and Merwah are two of the monuments of God: whoever
therefore goeth on pilgrimage to the temple of Mecca or visiteth it, it shall
be no crime in him, if he compass them both.z And as for him who voluntarily
performeth a good work; verily GOD is grateful and knowing.
They who conceal any of the evident signs, or the direction which we have
sent down, after what we have manifested unto men in the scripture, GOD shall
curse them; and they who curse shall curse them.a
But as for those who repent and amend, and make known what they
concealed, I will be turned unto them, for I am easy to be reconciled and
merciful.
Surely they who believe not, and die in their unbelief, upon them shall
be the curse of GOD, and of the angels, and of all men;
they shall remain under it forever, their punishment shall not be
alleviated, neither shall they be regarded.b
Your GOD is one GOD; there is no GOD but He, the most merciful.
Now in the creation of heaven and earth, and the vicissitude of night and
day, and in the ship which saileth in the sea, loaden with what is profitable
for mankind, and in the rain water which GOD sendeth from heaven, quickening
thereby the dead earth, and replenishing the same with all sorts of cattle,
and in the change of winds, and the clouds that are compelled to do servicec
between heaven and earth, are signs to people of understanding:

u The original words are literally, who are slain in the way of GOD; by
which expression, frequently occurring in the Korân, is always meant war
undertaken against unbelievers for the propagation of the Mohammedan faith.
x The souls of martyrs (for such they esteem those who die in battle
against infidels), says Jallalo'ddin, are in the crops of green birds, which
have liberty to fly wherever they please in paradise, and feed on the fruits
thereof.
y An expression frequently in the mouths of the Mohammedans, when under
any great affliction, or in any imminent danger.
z Safâ and Merwâ are two mountains near Mecca, whereon were anciently
two idols, to which the pagan Arabs used to pay a superstitious veneration.1
Jallalo'ddin says this passage was revealed because the followers of Mohammed
made a scruple of going round these mountains, as the idolaters did. But the
true reason of his allowing this relic of ancient superstition seems to be the
difficulty he found in preventing it. Abul Kâsem Hebato'llah thinks these
last words are abrogated by those other, Who will reject the religion of
Abraham, except he who hath infatuated his souls?2 So that he will have the
meaning to be quite contrary to the letter, as if it had been, it shall be no
crime in him if he do not compass them. However, the expositors are all
against him3, and the ceremony of running between these two hills is still
observed at the pilgrimage.4
a That is, the angels, the believers, and all things in general.5 But
Yahya interprets it of the curses which will be given to the wicked, when they
cry out because of the punishment of the sepulchre,6 by all who hear them,
that is, by all creatures except men and genii.
b Or, as Jallalo'ddin expounds it, GOD will not wait for their
repentance.
c The original word signifies properly that are pressed or compelled to
do personal service without hire; which kind of service is often exacted by
the eastern princes of their subjects, and is called by the Greek and Latin
writers, Angaria. The scripture often mentions this sort of compulsion by
force.7

1 See the Prelim. Disc. Sect. I. 2 See before, p. 15.
3 Vide Marracci in Alc. p. 69, &c 4 See the Prelim. Disc. Sect.
IV. 5 Jallalo'ddin. 6 See Prelim. Disc. Sect. IV 7
Matth. v. 41; xxvii. 32, &c.

160 yet some men take idols beside GOD, and love them as with the love due
to GOD; but the true believers are more fervent in love towards GOD. Oh that
they who act unjustly did perceive,d when they behold their punishment, that
all power belongeth unto GOD, and that he is severe in punishing!
When those who have been followed shall separate themselves from their
followers,e and shall see the punishment, and the cords of relation between
them shall be cut in sunder;
the followers shall say, If we could return to life, we would separate
ourselves from them, as they have now separated themselves from us. So GOD
will show them their works; they shall sigh grievously, and shall not come
forth from the fire of hell.
O men, eat of that which is lawful and good on the earth; and tread not
in the steps of the devil, for he is your open enemy.
Verily he commandeth you evil and wickedness, and that ye should say that
of GOD which ye know not.
And when it is said unto them who believe not, Follow that which GOD hath
sent down; they answer, Nay, but we will follow that which we found our
fathers practise. What? though their fathers knew nothing, and were not
rightly directed?
The unbelievers are like unto one who crieth aloud to that which heareth
not so much as his calling, or the sound of his voice. They are deaf, dumb,
and blind, therefore do they not understand.
O true believers, eat of the good things which we have bestowed on you
for food, and return thanks unto GOD, if ye serve him.
Verily he hath forbidden you to eat that which dieth of itself, and blood
and swine's flesh, and that on which any other name but GOD'S hath been
invocated.f But he who is forced by necessity, not lusting, nor returning to
transgress, it shall be no crime in him if he eat of those things, for GOD is
gracious and merciful.
Moreover they who conceal any part of the scripture which GOD hath sent
down unto them, and sell it for a small price, they shall swallow into their
bellies nothing but fire; GOD shall not speak unto them on the day of
resurrection, neither shall he purify them, and they shall suffer a grievous
punishment.
170 These are they who have sold direction for error, and pardon for
punishment: but how great will their suffering be in the fire!
This they shall endure, because GOD sent down the book of the Koran with
truth, and they who disagree concerning that book are certainly in a wide
mistake.
It is not righteousness that ye turn your faces in prayer towards the
east and the west, but righteousness is of him who believeth in GOD and the
last day, and the angels, and the scriptures, and the prophets; who giveth
money for GOD'S sake unto his kindred, and unto orphans, and the needy, and
the stranger, and those who ask, and for redemption of captives; who is
constant at prayer, and giveth alms; and of those who perform their covenant,
when they have covenanted, and who behave themselves patiently in adversity,
and hardships, and in time of violence; these are they who are true, and these
are they who fear GOD.

d Or it may be translated, Although the ungodly will perceive, &c. But
some copies instead of yara, in the third person, read tara, in the second;
and then it must be rendered, Oh if thou didst see when the ungodly behold
their punishment, &c.
e That is, when the broachers or heads of new sects shall at the last
day forsake or wash their hands of their disciples, as if they were not
accomplices in their superstitions.
f For this reason, whenever the Mohammedans kill any animal for food,
they always say, Bismi llah, or In the name of GOD; which, if it be neglected,
they think it not lawful to eat of it.

O true believers, the law of retaliation is ordained you for the slain:
the free shall die for the free, and the servant for the servant, and a woman
for a woman:g but he whom his brother shall forgive may be prosecuted, and
obliged to make satisfaction according to what is just, and a fine shall be
set on himh with humanity.
This is indulgence from your LORD, and mercy. And he who shall
transgress after this, by killing the murderer, shall suffer a grievous
punishment.
And in this law or retaliation ye have life, O ye of understanding, that
peradventure ye may fear.
It is ordained you, when any of you is at the point of death, if he leave
any goods, that he bequeath a legacy to his parents, and kindred, according to
what shall be reasonable.i This is a duty incumbent on those who fear GOD.
But he who shall change the legacy, after he hath heard it bequeathed by the
dying person, surely the sin thereof shall be on those who change it, for GOD
is he who heareth and knoweth.
Howbeit he who apprehendeth from the testator any mistake or injustice,
and shall compose the matter between them, that shall be no crime in him, for
GOD is gracious and merciful.
O true believers, a fast is ordained you, as it was ordained unto those
before you, that ye may fear GOD.
A certain number of days shall ye fast: but he among you who shall be
sick, or on a journey, shall fast an equal number of other days. And those
who cank keep it, and do not, must redeem their neglect by maintaining of a
poor man.l And he who voluntarily dealeth better with the poor man than he is
obliged, this shall be better for him. But if ye fast, it will be better for
you, if ye knew it.
180 The month of Ramadan shall ye fast, in which the Koran was sent down
from heaven,n a direction unto men, and declarations of direction, and the
distinction between good and evil. Therefore, let him among you who shall be
present in this month, fast the same month; but he who shall be sick, or on a
journey, shall fast the like number of other days. GOD would make this an
ease unto you, and would not make it a difficulty unto you; that ye may fulfil
the number of days, and glorify GOD, for that he hath directed you, and that
ye may give thanks.

g This is not to be strictly taken; for according to the Sonna, a man
also is to be put to death for the murder of a woman. Regard is also to be
had to difference in religion, so that a Mohammedan, though a slave, is not to
be put to death for an infidel, though a freeman.1 But the civil magistrates
do not think themselves always obliged to conform to this last determination
of the Sonna.
h This is the common practice in Mohammedan countries, particularly in
Persia,2 where the relations of the deceased may take their choice, either to
have the murderer put into their hands to be put to death, or else to accept
of a pecuniary satisfaction.
i That is, the legacy was not to exceed a third part of the testator's
substance, nor to be given where there was no necessity. But this injunction
is abrogated by the law concerning inheritances.
k The expositors differ much about the meaning of this passage,
thinking it very improbable that people should be left entirely at liberty
either to fast or not, on compounding for it in this manner. Jallalo'ddin,
therefore, supposes the negative particle not to be understood, and that this
is allowed only to those who are not able to fast, by reason of age or
dangerous sickness; whether they would fast or maintain a poor man, which
liberty was soon after taken away, and this passage abrogated by the
following, Therefore let him who shall be present in this month, fast the same
month. Yet this abrogation, he says, does not extend to women with child or
that give suck, lest the infant suffer.
Al Zamakhshari, having first given an explanation of Ebn Abbâs, who, by
a different interpretation of the Arabic word Yotikûnaho, which signifies can
or are able to fast, renders it, Those who find great difficulty therein, &c.,
adds an exposition of his own, by supposing something to be understood,
according to which the sense will be, Those who can fast and yet have a legal
excuse to break it, must redeem it, &c.
l According to the usual quantity which a man eats in a day and the
custom of the country.3
m See the Prelim. Disc. Sect. IV.
n i.e., At home, and not in a strange country, where the fact cannot be
performed, or on a journey.

1 Jallalo'ddin. 2 Vide Chardin Voyage de Perse, t. ii. p. 299,
&c. 3 Jallalo'ddin.

When my servants ask thee concerning me, Verily I am near; I will hear
the prayer of him that prayeth, when he prayeth unto me: but let them hearken
unto me, and believe in me, that they may be rightly directed.
It is lawful for you, on the night of the fast, to go in unto your
wives;o they are a garmentp unto you, and ye are a garment unto them. GOD
knoweth that ye defraud yourselves therein, wherefore he turneth unto you, and
forgiveth you. Now, therefore, go in unto them; and earnestly desire that
which GOD ordaineth you, and eat and drink, until ye can plainly distinguish a
white thread from a black thread by the daybreak: then keep the fast until
night, and go not in unto them, but be constantly present in the places of
worship. These are the prescribed bounds of GOD, therefore draw not near them
to transgress them. Thus GOD declareth his signs unto men, that ye may fear
him.
Consume not your wealth among yourselves in vain; nor present it unto
judges, that ye may devour part of men's substance unjustly, against your own
consciences.
They will ask thee concerning the phases of the moon: Answer, They are
times appointed unto men, and to show the season of the pilgrimage to Mecca.
It is not righteousness that ye enter your houses by the back parts thereof,q
but righteousness is of him who feareth GOD. Therefore enter your houses by
their doors; and fear GOD, that ye may be happy.
And fight for the religion of GOD against those who fight against you;
but transgress not by attacking them first, for GOD loveth not the
transgressors.
And kill them wherever ye find them, and turn them out of that whereof
they have dispossessed you; for temptation to idolatry is more grievous than
slaughter; yet fight not against them in the holy temple, until they attack
you therein; but if they attack you, slay them there. This shall be the
reward of infidels.
But if they desist, GOD is gracious and merciful.
Fight therefore against them, until there be no temptation to idolatry,
and the religion be GOD'S; but if they desist, then let there be no hostility,
except against the ungodly.
A sacred month for a sacred month,r and the holy limits of Mecca, if they
attack you therein, do ye also attack them therein in retaliation; and whoever
transgresseth against you by so doing, do ye transgress against him in like
manner as he hath transgressed against you, and fear GOD, and know that GOD is
with those who fear him.
190 Contribute out of your substance toward the defence of the religion of
GOD, and throw not yourselves with your own hands into perdition;s and do
good, for GOD loveth those who do good.

o In the beginning of Mohammedism, during the fast, they neither lay
with their wives, nor ate nor drank after supper. But both are permitted by
this passage.1
p A metaphorical expression, to signify the mutual comfort a man and
his wife find in each other.
q Some of the Arabs had a superstitious custom after they had been at
Mecca (in pilgrimage, as it seems), on their return home, not to enter their
house by the old door, but to make a hole through the back part for a passage,
which practice is here reprehended.
r As to these sacred months, wherein it was unlawful for the ancient
Arabs to attack one another, see the Prelim. Disc. Sect. VII.
s i.e., Be not accessory to your own destruction, by neglecting your
contributions towards the wars against infidels, and thereby suffering them to
gather strength.

1 Jallalo'ddin.

Perform the pilgrimage of Mecca, and the visitation of GOD; and, if ye be
besieged, send that offering which shall be the easiest; and shave not your
heads,t until your offering reacheth the place of sacrifice. But, whoever
among you is sick, or is troubled with any distemper of the head, must redeem
the shaving his head, by fasting, or alms, or some offering.u When ye are
secure from enemies, he who tarrieth in the visitation of the temple of Meccax
until the pilgrimage, shall bring that offering which shall be the easiest.
But he who findeth not anything to offer, shall fast three days in the
pilgrimage, and seven when ye are returned: they shall be ten days complete.
This is incumbent on him whose family shall not be present at the holy temple.
And fear GOD, and know that GOD is severe in punishing.
The pilgrimage must be performed in the known months:y whosoever
therefore purposeth to go on pilgrimage therein, let him not know a woman, nor
transgress, nor quarrel in the pilgrimage. The good which ye do, GOD knoweth
it. Make provision for your journey; but the best provision is piety and fear
me, O ye of understanding.
It shall be no crime in you, if ye seek an increase from your LORD, by
trading during the pilgrimage. And when ye go in processionz from Arafat,a
remember GOD near the holy monument;b and remember him for that he hath
directed you, although ye were before this of the number of those who go
astray.
Therefore go in procession from whence the people go in procession, and
ask pardon of GOD, for GOD is gracious and merciful.
And when ye have finished your holy ceremonies, remember GOD, according
as ye remember your fathers, or with a more reverent commemoration. There are
some men who say, O LORD, give us our portion in this world; but such shall
have no portion in the next life:
and there are others who say, O LORD, give us good in this world and also
good in the next world, and deliver us from the torment of hell fire.
They shall have a portion of that which they have gained: GOD is swift in
taking an account.c
Remember GOD the appointed number of days:d but if any haste to depart
from the valley of Mina in two days, it shall be no crime in him. And if any
tarry longer, it shall be no crime in him, in him who feareth GOD. Therefore
fear GOD, and know that unto him ye shall be gathered.

t For this was a sign they had completed their vow, and performed all
the ceremonies of the pilgrimage.1
u That is, either by fasting three days, or feeding six poor people, or
sacrificing a sheep.
x This passage is somewhat obscure. Yahya interprets it of him who
marries a wife during the visitation, and performs the pilgrimage the year
following. But Jallalo'ddin expounds it of him who stays within the sacred
enclosures, in order to complete the ceremonies which (as it should seem) he
had not been able to do within the prescribed time.
y i.e., Shawâl, Dhu'lkaada, and Dhu'lhajja. See the Preliminary
Discourse, Sect. IV.
z The original word signifies to rush forward impetuously; as the
pilgrims do when they proceed from Arafat to Mozdalifa.
a A mountain near Mecca, so called because Adam there met and knew his
wife, after a long separation.2 Yet others say that Gabriel, after he had
instructed Abraham in all the sacred ceremonies, coming to Arafat, there asked
him if he knew the ceremonies which had been shown him; to which Abraham
answering in the affirmative, the mountain had thence its name.3
b In Arabic, al Masher al harâm. It is a mountain in the farther part
of Mozdalifa, where it is said Mohammed stood praying and praising God, till
his face became extremely shining.4 Bobovious calls it Farkh5, but the true
name seems to be Kazah; the variation being occasioned only by the different
pointing of the Arabic letters.
c For he will judge all creatures, says Jallalo'ddin, in the space of
half a day.
d i.e., Three days after slaying the sacrifices.