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1 Jallalo'ddin. 2 See before, p. 5, note f. 3 Al Hasan.
4 Jallalo'ddin.
5 Bobov. de Peregr. Meccana, p. 15.

There is a man who causeth thee to marvele by his speech concerning this
present life, and calleth God to witness that which is in his heart, yet he is
most intent in opposing thee;
200 and when he turneth away from thee, he hasteth to act corruptly in the
earth, and to destroy that which is sown, and springeth up:f but GOD loveth
not corrupt doing.
And if one say unto him, Fear GOD; pride seizeth him, together with
wickedness; but hell shall be his reward, and an unhappy couch shall it be.
There is also a man who selleth his soul for the sake of those things
which are pleasing unto GOD;g and GOD is gracious unto his servants.
O true believers, enter into the true religion wholly, and follow not the
steps of Satan, for he is your open enemy.
If ye have slipped after the declarations of our will have come unto you,
know that GOD is mighty and wise.
Do the infidels expect less than that GOD should come down to them
overshadowed with clouds, and the angels also? but the thing is decreed, and
to GOD shall all things return.
Ask the children of Israel how many evident signs we have showed them;
and whoever shall change the grace of GOD after it shall have come unto him,
verily GOD will be severe in punishing him.
The present life was ordained for those who believe not, and they laugh
the faithful to scorn; but they who fear GOD shall be above them, on the day
of the resurrection: for GOD is bountiful unto whom he pleaseth without
measure.
Mankind was of one faith, and GOD sent prophets bearing good tidings, and
denouncing threats and sent down with them the scripture in truth, that it
might judge between men of that concerning which they disagreed: and none
disagreed concerning it, except those to whom the same scriptures were
delivered, after the declarations of GOD'S will had come unto them, out of
envy among themselves. And GOD directed those who believed, to that truth
concerning which they disagreed, by his will: for GOD directeth whom he
pleaseth into the right way.
Did ye think ye should enter paradise, when as yet no such thing had
happened unto you, as hath happened unto those who have been before you? They
suffered calamity, and tribulation, and were afflicted; so that the apostle,
and they who believed with him, said: When will the help of GOD come? Is not
the help of GOD nigh?
210 They will ask thee what they shall bestow in alms: Answer, The good
which ye bestow, let it be given to parents, and kindred, and orphans, and the
poor and the stranger. Whatsoever good ye do, GOD knoweth it.
War is enjoined you against the Infidels; but this is hateful unto you:
yet perchance ye hate a thing which is better for you, and perchance ye
love a thing which is worse for you: but GOD knoweth and ye know not.

e This person was al Akhnas Ebn Shoraik, a fair-spoken dissembler, who
swore that he believed in Mohammed, and pretended to be one of his friends,
and to contemn this world. But GOD here reveals to the prophet his hypocrisy
and wickedness.1
f Setting fire to his neighbour's corn, and killing his asses by
night.2
g The person here meant was one Soheib, who being persecuted by the
idolaters of Mecca, forsook all he had, and fled to Medina.3

1 Jallalo'ddin. 2 Idem. 3 Idem.

They will ask thee concerning the sacred month, whether they may war
therein: Answer, To war therein is grievous; but to obstruct the way of GOD,
and infidelity towards him, and to keep men from the holy temple, and to drive
out his people from thence, is more grievous in the sight of GOD, and the
temptation to idolatry is more grievous than to kill in the sacred months.
They will not cease to war against you, until they turn you from your
religion, if they be able: but whoever among you shall turn back from his
religion, and die an infidel, their works shall be vain in this world, and the
next; they shall be the companions of hell fire, they shall remain therein
forever.
But they who believe, and who fly for the sake of religion, and fight in
GOD's cause, they shall hope for the mercy of GOD; for GOD is gracious and
merciful.
They will ask thee concerning wineh and lots:i Answer, In both there is
great sin, and also some things of use unto men;k but their sinfulness is
greater than their use. They will ask thee also what they shall bestow in
alms:
Answer, What ye have to spare. Thus GOD showeth his signs unto you, that
peradventure ye might seriously think
of this present world, and of the next. They will also ask thee
concerning orphans: Answer, To deal righteously with them is best;
and if ye intermeddle with the management of what belongs to them, do
them no wrong; they are your brethren: GOD knoweth the corrupt dealer from the
righteous; and if GOD please, he will surely distress you,l for GOD is mighty
and wise.
Marry not women who are idolaters, until they believe: verily a maid-
servant who believeth, is better than an idolatress, although she please you
more. And give not women who believe in marriage to the idolaters, until they
believe: for verily a servant who is a true believer, is better than an
idolater, though he please you more.
220 They invite unto hell fire, but GOD inviteth unto paradise and pardon
through his will, and declareth his signs unto men, that they may remember.
They will ask thee also concerning the courses of women: Answer, They are
a pollution: therefore separate yourselves from women in their courses, and go
not near them, until they be cleansed. But when they are cleansed, go in unto
them as GOD hath commanded you,m for GOD loveth those who repent, and loveth
those who are clean.
Your wives are your tillage, go in therefore unto your tillage in what
manner soever ye will:n and do first some act that may be profitable unto your
souls;o and fear GOD, and know that ye must meet him; and bear good tidings
unto the faithful.

h Under the name of wine all sorts of strong and inebriating liquors
are comprehended.1
i The original word, al Meiser, properly signifies a particular game
performed with arrows, and much in use with the pagan Arabs. But by lots we
are here to understand all games whatsoever, which are subject to chance or
hazard, as dice, cards, &c.2
k From these words some suppose that only drinking to excess and too
frequent gaming are prohibited.3 And the moderate use of wine they also think
is allowed by these words of the 16th chapter, And of the fruits of palm-trees
and grapes ye obtain inebriating drink, and also good nourishment. But the
more received opinion is, that both drinking wine or other strong liquors in
any quantity, and playing at any game of chance, are absolutely forbidden.4
l viz., By his curse, which shall certainly bring to nothing what ye
shall wrong the orphans of.
m But not while they have their courses, nor by using preposterous
venery.1
n It has been imagined that these words allow that preposterous lust,
which the commentators say is forbidden by the preceding; but I question
whether this can be proved.2
o i.e., Perform some act of devotion or charity.

1 See the Prelim. Disc. Sect. V. 2 See ibid. 3
Vide Jallalo'ddin et al Zamakhshari. 4 See the Prelim. Disc. ubi
sup. 1 Ebn Abbas, Jallalo'ddin. 2 Jallalo'ddin, Yahya, al
Zamakhshari Vide Lucret. de Rer. Nat. l. 4, v. 1258, &c.

Make not GOD the object of your oaths,p that ye will deal justly, and be
devout, and make peace among men;q for God is he who heareth and knoweth.
GOD will not punish you for an inconsiderate wordr in your oaths; but he
will punish you for that which your hearts have assented unto: GOD is merciful
and gracious.
They who vow to abstain from their wives, are allowed to wait four
months:s but if they go back from their vow, verily GOD is gracious and
merciful;t
and if they resolve on a divorce, GOD is he who heareth and knoweth.
The women who are divorced shall wait concerning themselves until they
have their courses thrice,u and it shall not be lawful for them to conceal
that which GOD hath created in their wombs,x if they believe in GOD and the
last day; and their husbands will act more justly to bring them back at this
time, if they desire a reconciliation. The women ought also to behave towards
their husbands in like manner as their husbands should behave towards them,
according to what is just: but the men ought to have a superiority over them.
GOD is mighty and wise.
Ye may divorce your wives twice; and then either retain them with
humanity, or dismiss them with kindness. But it is not lawful for you to take
away anything of what ye have given them, unless both fear that they cannot
observe the ordinances of GOD.y And if ye fear that they cannot observe the
ordinance of GOD, it shall be no crime in either of them on account of that
for which the wife shall redeem herself.z These are the ordinances of GOD;
therefore transgress them not; for whoever transgresseth the ordinances of
GOD, they are unjust doers.
But if the husband divorce her a third time, she shall not be lawful for
him again, until she marry another husband. But if he also divorce her, it
shall be no crime in them if they return to each other, if they think they can
observe the ordinances of GOD, and these are the ordinances of GOD, he
declareth them to people of understanding.

p So as to swear frequently by him. The word translated object,
properly signifies a butt to shoot at with arrows.3
q Some commentators4 expound this negatively, That ye will not deal
justly, nor be devout, &c. For such wicked oaths, they say, were customary
among the idolatrous inhabitants of Mecca; which gave occasion to the
following saying of Mohammed: When your swear to do a thing, and afterwards
find it better to do otherwise, do that which is better, and make void your
oath.
r When a man swears inadvertently, and without design.
s That is, they may take so much time to consider; and shall not, by a
rash oath, be obliged actually to divorce them.
t i.e., If they be reconciled to their wives within four months, or
after, they may retain them, and GOD will dispense with their oath.
u This is to be understood of those only with whom the marriage has
been consummated; for as to the others there is no time limited. Those who
are not quite past childbearing (which a woman is reckoned to be after her
courses cease, and she is fifty-five lunar years, or about fifty-three solar
years old), and those who are too young to have children, are allowed three
months only; but they who are with child must wait till they be delivered.5
x That is, they shall tell the real truth, whether they have their
courses, or be with child, or not; and shall not, by deceiving their husband,
obtain a separation from him before the term be accomplished: lest the first
husband's child should, by that means, go to the second; or the wife, in case
of the first husband's death, should set up her child as his heir, or demand
her maintenance during the time she went with such child, and the expenses of
her lying-in, under pretence that she waited not her full prescribed time.6
y For if there be a settled aversion on either side, their continuing
together may have very ill, and perhaps fatal consequences.
z i.e., If she prevail on her husband to dismiss her, by releasing part
of her dowry.

3 Jallalo'ddin. 4 Idem. Yahya. 5 Jallalo'ddin.
6 Yahya.

230 But when ye divorce women, and they have fulfilled their pre-scribed
time, either retain them with humanity, or dismiss them with kindness; and
retain them not by violence, so that ye transgress;a for he who doth this
surely injureth his own soul. And make not the signs of GOD a jest: but
remember GOD'S favor towards you, and that he hath sent down unto you the book
of the Koran, and wisdom admonishing you thereby; and fear GOD, and know that
GOD is omniscient.
But when ye have divorced your wives, and they have fulfilled their
prescribed time, hinder them not from marrying their husbands, when they have
agreed among themselves according to what is honourable. This is given in
admonition unto him among you who believeth in GOD, and the last day. This is
most righteous for you, and most pure. GOD knoweth, but ye know not.
Mothers after they are divorced shall give suck unto their children two
full years, to him who desireth the time of giving suck to be completed; and
the father shall be obliged to maintain them and clothe them in the mean time,
according to that which shall be reasonable. No person shall be obliged
beyond his ability. A mother shall not be compelled to what is unreasonable
on account of her child nor a father on account of his child. And the heir of
the father shall be obliged to do in like manner. But if they choose to wean
the child before the end of two years, by common consent, and on mutual
consideration, it shall be no crime in them. And if ye have a mind to provide
a nurse for your children, it shall be no crime in you, in case ye fully pay
what ye offer her, according to that which is just. And fear GOD, and know
that GOD seeth whatsoever ye do.
Such of you as die, and leave wives, their wives must wait concerning
themselves four months and ten days,b and when they shall have fulfilled their
term, it shall be no crime in you, for that which they shall do with
themselves,c according to what is reasonable. GOD well knoweth that which ye
do.
And it shall be no crime in you, whether ye make public overtures of
marriage unto such women, within the said four months and ten days, or whether
ye conceal such your designs in your minds: GOD knoweth that ye will remember
them. But make no promises unto them privately, unless ye speak honourable
words;
and resolve not on the knot of marriage until the prescribed time be
accomplished; and know that GOD knoweth that which is in your minds, therefore
beware of him and know that GOD is gracious and merciful.
It shall be no crime in you, if ye divorce your wives, so long as ye have
not touched them, nor settled any dowry on them. And provide for them (he who
is at his ease must provide according to his circumstances) necessaries,
according to what shall be reasonable. This is a duty incumbent on the
righteous.
But if ye divorce them before ye have touched them, and have already
settled a dowry on them, ye shall give them half of what ye have settled,
unless they release any part, or he release part in whose hand the knot of
marriage is;d and if ye release the whole, it will approach nearer unto piety.
And not forget liberality among you, for GOD seeth that which ye do.

a viz., By obliging them to purchase their liberty with part of their
dowry.
b That is to say, before they marry again; and this, not only for
decency sake, but that it may be known whether they be with child by the
deceased or not.
c That is, if they leave off their mourning weeds, and look out for new
husbands.
d i.e., Unless the wife agree to take less than half her dowry, or
unless the husband be so generous as to give her more than half, or the whole,
which is here approved of as most commendable.

Carefully observe the appointed prayers, and the middle prayer,e and be
assiduous therein, with devotion towards GOD.
But if ye fear any danger, pray on foot or on horseback; and when ye are
safe remember GOD, how he hath taught you what as yet ye knew not.
240 And such of you as shall die and leave wives ought to bequeath their
wives a year's maintenance, without putting them out of their houses: but if
they go out voluntarily, it shall be no crime in you, for that which they
shall do with themselves, according to what shall be reasonable; GOD is mighty
and wise.
And unto those who are divorced, a reasonable provision is also due; this
is a duty incumbent on those who fear GOD.
Thus GOD declareth his signs unto you, that ye may understand.
Hast thou not considered those, who left their habitations, (and they
were thousands,) for fear of death?f And GOD said unto them, Die; then he
restored them to life, for GOD is gracious towards mankind; but the greater
part of men do not give thanks.
Fight for the religion of GOD, and know that GOD is he who heareth and
knoweth.
Who is he that will lend unto GOD on good usury?g verily he will double
it unto him manifold; for GOD contracteth and extendeth his hand as he
pleaseth, and to him shall ye return.
Hast thou not considered the assembly of the children of Israel, after
the time of Moses; when they said unto their prophet Samuel, Set a king over
us, that we may fight for the religion of GOD. The prophet answered, If ye
are enjoined to go to war, will ye be near refusing to fight? They answered,
And what should ail us that we should not fight for the religion of GOD,
seeing we are dispossessed of our habitations, and deprived of our children?
But when they were enjoined to go to war, they turned back, except a few of
them: and GOD knew the ungodly.
And their prophet said unto them, Verily GOD hath set Talût,h king over
you: they answered, How shall he reign over us, seeing we are more worthy of
the kingdom than he, neither is he possessed of great riches? Samuel said,
Verily GOD hath chosen him before you, and hath caused him to increase in
knowledge and stature, for GOD giveth his kingdom unto whom he pleaseth; GOD
is bounteous and wise.

e Yahya interprets this from a tradition of Mohammed, who, being asked
which was the middle prayer, answered, The evening prayer, which was
instituted by the prophet Solomon. But Jallalo'ddin allows a greater
lattitude, and supposes it may be the afternoon prayer, the morning prayer,
the noon prayer, or any other.
f These were some of the children of Israel, who abandoned their
dwellings because of a pestilence, or, as others say, to avoid serving in a
religious war; but, as they fled, God struck them all dead in a certain
valley. About eight days or more after, when their bodies were corrupted, the
prophet Ezekiel, the son of Buzi, happening to pass that way, at the sight of
their bones wept; whereupon God said to him, Call to them, O Ezekiel, and I
will restore them to life. And accordingly on the prophet's call they all
arose, and lived several years after; but they retained the colour and stench
of dead corpses as long as they lived, and the clothes they wore changed as
black as pitch, which qualities they transmitted to their posterity.1 As to
the number of these Israelites the commentators are not agreed; they who
reckon least say they were 3,000, and they who reckon most, 70,000. This
story seems to have been taken from Ezekiel's vision of the resurrection of
dry bones.2
Some of the Mohammedan writers will have Ezekiel to have been one of the
judges of Israel, and to have succeeded Othoniel the son of Caleb. They also
call this prophet Ebn al ajûz, or the son of the old woman; because they say
his mother obtained him by her prayers in her old age.3
g viz., By contributing towards the establishment of his true religion.
h So the Mohammedans name Saul.

1 Jallalo'ddin, Yahya, Abulfeda, &c. 2 Ezek. xxxvii. 1-10.
3 Al Thalabi, Abu Ishak, &c.

And their prophet said unto them, Verily the sign of his kingdom shall
be, that the ark shall come unto you:i therein shall be tranquility from your
LORD,k and the relicsl which have been left by the family of Moses and the
family of Aaron; the angels shall bring it. Verily this shall be a sign unto
you, if ye believe.
And when Talut departed with his soldiers he said, Verily GOD will prove
you by the river: for he who drinketh thereof, shall not be on my side (but he
who shall not taste thereof he shall be on my side), except he who drinketh a
draught out of his hand. And they drank thereof, except a few of them.m And
when they had passed the river, he and those who believed with him, they said,
We have no strength to-day, against Jalutn and his forces. But they who
considered that they should meet GOD at the resurrection, said, How often hath
a small army discomfited a great one, by the will of GOD! and GOD is with
those who patiently persevere.
250 And when they went forth to battle against Jalut and his forces, they
said, O LORD, pour on us patience, and confirm our feet, and help us against
the unbelieving people.
Therefore they discomfited them, by the will of GOD, and David slew
Jalut. And GOD gave him the kingdom and wisdom, and taught him his will;o and
if GOD had not prevented men, the one by the other, verily the earth had been
corrupted: but GOD is beneficent towards his creatures.
These are the signs of GOD: we rehearse them unto thee with truth, and
thou art surely one of those who have been sent by GOD.
These are the apostles; we have preferred some of them before others;
some of them hath GOD spoken unto, and hath exalted the degree of others of
them. And we gave unto Jesus the son of Mary manifest signs, and strengthened
him with the holy spirit.p And if GOD had pleased, they who came after those
apostles would not have contended among themselves, after manifest signs had
been shown unto them. But they fell to variance; therefore some of them
believed, and some of them believed not; and if GOD had so pleased, they would
not have contended among themselves; but GOD doth what he will.

i This ark, says Jallalo'ddin, contained the images of the prophets,
and was sent down from heaven to Adam, and at length came to the Israelites,
who put great confidence therein, and continually carried it in the front of
their army, till it was taken by the Amalekites. But on this occasion the
angels brought it back, in the sight of all the people, and placed it at the
feet of Talût; who was thereupon unanimously acknowledged for their king.
This relation seems to have arisen from some imperfect tradition of the
taking and sending back the ark by the Philistines.4
k That is, because of the great confidence the Israelites placed in it,
having won several battles by its miraculous assistance. I imagine, however,
that the Arabic word Sakînat, which signifies tranquillity or security of
mind, and is so understood by the commentators, may not improbably mean the
divine presence or glory, which used to appear on the ark, and which the Jews
express by the same word Shechinah.
l These were the shoes and rod of Moses, the mitre of Aaron, a pot of
manna, and the broken pieces of the two tables of the law.5
m The number of those who drank out of their hands was about 313.1 It
seems that Mohammed has here confounded Saul with Gideon, who by the divine
direction took with him against the Midianites such of his army only as lapped
water out of their hands, which were 300 men.2
n Or Goliath.
o Or what he pleased to teach him. Yahya most rationally understands
hereby the divine revelations which David received from GOD; but Jallalo'ddin
the art of making coats of mail (which the Mohammedans believe was that
prophet's peculiar trade), and the knowledge of the language of birds.
p See before p. 10, note k.

4 I Sam. iv. v. and vi. 5 Jallalo'ddin. 1 Idem,
Yahya. 2 Judges vii.

O true believers, give alms of that which we have bestowed unto you,
before the day cometh wherein there shall be no merchandizing, nor friendship,
nor intercession. The infidels are unjust doers.
GOD! there is no GOD but he;q the living, the self-subsisting: neither
slumber nor sleep seizeth him; to him belongeth whatsoever is in heaven, and
on earth. Who is he than can intercede with him, but through his good
pleasure? He knoweth that which is past, and that which is to come unto them,
and they shall not comprehend anything of his knowledge, but so far as he
pleaseth. His throne is extended over heaven and earth,r and the preservation
of both is no burden unto him. He is the high, the mighty.
Let there be no violence in religion.s Now is right direction manifestly
distinguished from deceit: whoever therefore shall deny Tagut,t and believe in
GOD, he shall surely take hold on a strong handle, which shall not be broken;
GOD is he who heareth and seeth.
GOD is the patron of those who believe; he shall lead them out of
darkness into light:
but as to those who believe not, their patrons are Tagut; they shall lead
them from the light into darkness; they shall be the companions of hell fire,
they shall remain therein forever.
Hast thou not considered him who disputed with Abraham concerning his
LORD,u because GOD had given him the kingdom? When Abraham said, My LORD is
he who giveth life, and killeth: he answered, I give life, and I kill.
Abraham said, Verily GOD bringeth the sun from the east, now do thou bring it
from the west. Whereupon the infidel was confounded; for GOD directeth not
the ungodly people.
260 Or hast thou not considered how he behaved who passed by a city which
had been destroyed, even to her foundations?x He said, How shall GOD quicken
this city, after she hath been dead? And GOD caused him to die for an hundred
years, and afterwards raised him to life. And GOD said, how long hast thou
tarried here? He answered, A day, or part of a day. GOD said, Nay, thou hast
tarried here a hundred years. Now look on thy food and thy drink, they are
not yet corrupted; and look on thine ass: and this have we done that we might
make thee a sign unto men. And look on the bones of thine ass, how we raise
them, and afterwards clothe them with flesh. And when this was shown unto
him, he said, I know that GOD is able to do all things.