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q The following seven lines contain a magnificent description of the
divine majesty and providence; but it must not be supposed the translation
comes up to the dignity of the original. This passage is justly admired by
the Mohammedans, who recite it in their prayers; and some of them wear it
about them, engraved on an agate or other precious stone.3
r This throne, in Arabic called Corsi, is by the Mohammedans supposed
to be God's tribunal, or seat of justice; being placed under that other called
al Arsh, which they say is his imperial throne. The Corsi allegorically
signifies the divine providence, which sustains and governs the heaven and the
earth, and is infinitely above human comprehension.4
s This passage was particularly directed to some of Mohammed's first
proselytes, who, having sons that had been brought up in idolatry or Judaism,
would oblige them to embrace Mohammedism by force.1
t This word properly signifies an idol, or whatever is worshipped
besides GOD-particularly the two idols of the Meccans, Allât and al Uzza; and
also the devil, or any seducer.
u This was Nimrod, who, as the commentators say, to prove his power of
life and death by ocular demonstration, caused two men to be brought before
him at the same time, one of whom he slew, and saved the other alive. As to
this tyrant's persecution of Abraham, see chapter 21, and the notes thereon.
x The person here meant was Ozair or Ezra, who riding on an ass by the
ruins of Jerusalem, after it had been destroyed by the Chaldeans, doubted in
his mind by what means God could raise the city and its inhabitants again;
whereupon God caused him to die, and he remained in that condition 100 years;
at the end of which God restored him to life, and he found a basket of figs
and a cruse of wine he had with him not in the least spoiled or corrupted; but
his ass was dead, the bones only remaining, and these, while the prophet
looked on, were raised and clothed with flesh, becoming an ass again, which
being inspired with life, began immediately to bray.2
This apocryphal story may perhaps have taken its rise from Nehemiah's
viewing of the ruins of Jerusalem.3

3 Vide Bobov. de Prec. Moham. p. 5, et Reland. Dissert. de Gemmis Arab
p. 235, 239. 4 Vide D'Herbelot, Bibl. Orient. Art. Corsi.
1 Jallalo'ddin. 2 Jallalo'ddin, Yahya, &c See D'Herbel. Bibl.
Orient. Art. Ozair. 3 Nehem. ii. 12, &c.

And when Abraham said, O LORD, show me how thou wilt raise the dead;y God
said, Dost thou not yet believe? He answered, Yea, but I ask this that my
heart may rest at ease. GOD said, take therefore four birds, and divide
them;z then lay a part of them on every mountain; then call them, and they
shall come swiftly unto thee: and know that GOD is mighty and wise.
The similitude of those who lay out their substance, for advancing the
religion of GOD, is as a grain of corn which produceth seven ears, and in
every ear an hundred grains; for GOD giveth twofold unto whom he pleaseth: GOD
is bounteous and wise.
They who lay out their substance for the religion of GOD, and afterwards
follow not what they have so laid out by reproaches or mischief,a they shall
have their reward with their LORD; upon them shall no fear come, neither shall
they be grieved.
A fair speech and to forgive, is better than alms followed by mischief.
GOD is rich and merciful.
O true believers, make not your alms of none effect by reproaching, or
mischief, as he who layeth out what he hath to appear unto men to give alms,
and believeth not in GOD and the last day. The likeness of such a one is as a
flint covered with earth, on which a violent rain falleth, and leaveth it
hard. They cannot prosper in anything which they have gained, for GOD
directeth not the unbelieving people.
And the likeness of those who lay out their substance from a desire to
please GOD, and for an establishment for their souls, is as a garden on a
hill, on which a violent rain falleth, and it bringeth forth its fruits
twofold; and if a violent rain falleth not on it, yet the dew falleth thereon:
and GOD seeth that which ye do.
Doth any of you desire to have a garden of palm-trees and vines,b through
which rivers flow, wherein ye may have all kinds of fruits, and that he may
attain to old age, and have a weak offspring? then a violent fiery wind shall
strike it, so that it shall be burned. Thus GOD declareth his signs unto you,
that ye may consider.
O true believers, bestow alms of the good things which ye have gained,
and of that which we have produced for you out of the earth, and choose not
the bad thereof, to give it in alms,

y The occasion of this request of Abraham is said to have been on a
doubt proposed to him by the devil, in human form, how it was possible for the
several parts of the corpse of a man which lay on the sea-shore, and had been
partly devoured by the wild beasts, the birds, and the fish, to be brought
together at the resurrection.4
z These birds, according to the commentators, were an eagle (a dove,
say others), a peacock, a raven and a cock, which Abraham cut to pieces, and
mingled their flesh and feathers together, or, as some tell us, pounded all in
a mortar, and dividing the mass into four parts, laid them on so many
mountains, but kept the heads, which he had preserved whole, in his hand.
Then he called them each by their name, and immediately one part flew to the
other, till they all recovered their first shape, and then came to be joined
to their respective heads.1
This seems to be taken from Abraham's sacrifice of birds mentioned by
Moses,2 with some additional circumstances.
a i.e., Either by reproaching the person whom they have relieved with
what they have done for him, or by exposing his poverty to his prejudice.3
b This garden is an emblem of alms given out of hypocrisy, or attended
with reproaches, which perish, and will be of no service hereafter to the
giver.4

4 See D'Herbelot, p. 13. 1 Jallalo'ddin. See D'Herbelot,
ubi supra. 2 Gen. xv 3 Jallalo'ddin.
4 Idem.

such as ye would not accept yourselves, otherwise than by connivance:c
and know that GOD is rich and worthy to be praised.
270 The devil threateneth you with poverty, and commandeth you filthy
covetousness; but GOD promiseth you pardon from himself and abundance: GOD is
bounteous and wise.
He giveth wisdom unto whom he pleaseth; and he unto whom wisdom is given
hath received much good: but none will consider, except the wise of heart.
And whatever alms ye shall give, or whatever vow ye shall vow, verily GOD
knoweth it; but the ungodly shall have none to help them. If ye make your
alms to appear, it is well; but if ye conceal them, and give them unto the
poor, this will be better for you, and will atone for your sins; and GOD is
well informed of that which ye do.
The direction of them belongeth not unto thee; but GOD directeth whom he
pleaseth. The good that ye shall give in alms shall redound unto yourselves;
and ye shall not give unless out of desire of seeing the face of GOD.d And
what good thing ye shall give in alms, it shall be repaid you, and ye shall
not be treated unjustly; unto the poor who are wholly employed in fighting for
the religion of GOD, and cannot go to and fro on the earth; whom the ignorant
man thinketh rich, because of their modesty: thou shalt know them by this
mark, they ask not men with importunity; and what good ye shall give in alms,
verily GOD knoweth it.
They who distribute alms of their substance night and day, in private and
in public, shall have their reward with the LORD; on them shall no fear come,
neither shall they be grieved.
They who devour usury shall not arise from the dead, but as he ariseth
whom Satan hath infected by a touch:e this shall happen to them because they
say, Truly selling is but as usury: and yet GOD hath permitted selling and
forbidden usury. He therefore who when there cometh unto him an admonition
from his LORD abstaineth from usury for the future, shall have what is past
forgiven him, and his affair belongeth unto GOD. But whoever returneth to
usury, they shall be the companions of hell fire, they shall continue therein
forever.
GOD shall take his blessing from usury, and shall increase alms: for GOD
loveth no infidel, or ungodly person. But they who believe and do that which
is right, and observe the stated times of prayer, and pay their legal alms,
they shall have their reward with their LORD: there shall come no fear on
them, neither shall they be grieved.
O true believers, fear GOD, and remit that which remaineth of usury,f if
ye really believe;
but if ye do it not, hearken unto war, which is declared against you from
GOD and his apostle: yet if ye repent, ye shall have the capital of your
money. Deal not unjustly with others, and ye shall not be dealt with
unjustly.

c That is, on having some amends made by the seller of such goods,
either by abatement of the price, or giving something else to the buyer to
make up the value.
d i.e., For the sake of a reward hereafter, and not for any worldly
consideration.1
e viz., Like demoniacs or possessed persons, that is, in great horror
and distraction of mind and convulsive agitation of body.
f Or the interest due before usury was prohibited. For this some of
Mohammed's followers exacted of their debtors, supposing they lawfully might.2

1 Jallalo'ddin. 2 Idem.

If there be any debtor under a difficulty of paying his debt, let his
creditor wait till it be easy for him to do it; but if ye remit it as alms, it
will be better for you, if ye knew it.
280 And fear the day wherein ye shall return unto GOD; then shall every soul
be paid what it hath gained, and they shall not be treated unjustly.
O true believers, when ye bind yourselves one to the other in a debt for
a certain time, write it down; and let a writer write between you according to
justice, and let not the writer refuse writing according to what GOD hath
taught him; but let him write, and let him who oweth the debt dictate, and let
him fear GOD his LORD, and not diminish aught thereof. But if he who oweth
the debt be foolish, or weak, or be not able to dictate himself, let his
agentg dictate according to equity; and call to witness two witnesses of your
neighboring men; but if there be not two men, let there be a man and two women
of those whom ye shall choose for witnesses: if one of those women should
mistake, the other of them will cause her to recollect. And the witnesses
shall not refuse, whensoever they shall be called. And disdain not to write
it down, be it a large debt, or be it a small one, until its time of payment:
this will be more just in the sight of GOD, and more right for bearing
witness, and more easy, that ye may not doubt. But if it be a present bargain
which ye transact between yourselves, it shall be no crime in you, if ye write
it not down. And take witnesses when ye sell one to the other, and let no
harm be done to the writer, nor to the witness; which if ye do, it will surely
be injustice in you: and fear GOD, and GOD will instruct you, for GOD knoweth
all things.
And if ye be on a journey, and find no writer, let pledges be taken: but
if one of you trust the other, let him who is trusted return what he is
trusted with, and fear GOD his LORD. And conceal not the testimony, for he
who concealeth it hath surely a wicked heart: GOD knoweth that which ye do.
Whatever is in heaven and on earth is GOD'S: and whether ye manifest that
which is in your minds, or conceal it, GOD will call you to account for it,
and will forgive whom he pleaseth, and will punish whom he pleaseth, for GOD
is almighty.
The apostle believeth in that which hath been sent down unto him from his
LORD, and the faithful also. Every one of them believeth in GOD, and his
angels, and his scriptures, and his apostles: we make no distinction at all
between his apostles.h And they say, We have heard, and do obey: we implore
thy mercy, O LORD, for unto thee must we return.
GOD will not force any one beyond its capacity: it shall have the good
which it gaineth, and it shall suffer the evil which it gaineth. O LORD,
punish us not, if we forget, or act sinfully: O LORD, lay not on us a burden
like that which thou hast laid on those who have been before us;i neither make
us, O LORD, to bear what we have not strength to bear, but be favorable unto
us, and spare us, and be merciful unto us. Thou art our patron, help us
therefore against the unbelieving nations.

g Whoever manages his affairs, whether his father, heir, guardian, or
interpreter.1
h But this, say the Mohammedans, the Jews do, who receive Moses but
reject Jesus; and the Christians, who receive both those prophets, but reject
Mohammed.2
i That is, on the Jews, who, as the commentators tell us, were ordered
to kill a man by way of atonement, to give one-fourth of their substance in
alms, and to cut off an unclean ulcerous part,3 and were forbidden to eat fat,
or animals that divided the hoof, and were obliged to observe the sabbath, and
other particulars wherein the Mohammedans are at liberty.4

1 Jallalo'ddin. 2 Idem. 3 Idem. 4
Yahya.

CHAPTER III.

ENTITLED, THE FAMILY OF IMRAN;k REVEALED AT MEDINA

IN THE NAME OF THE MOST MERCIFUL GOD.

AL. M.l There is no GOD but GOD, the living, the self-subsisting:
he hath sent down unto thee the book of the Koran with truth, confirming
that which was revealed before it; for he had formerly sent down the law, and
the gospel a direction unto men; and he had also sent down the distinction
between good and evil.
Verily those who believe not the signs of GOD shall suffer a grievous
punishment; for GOD is mighty, able to revenge.
Surely nothing is hidden from GOD, of that which is on earth, or in
heaven: it is he who formeth you in the wombs, as he pleaseth; there is no GOD
but he, the mighty, the wise.
It is he who hath sent down unto thee the book, wherein are some verses
clear to be understood, they are the foundation of the book; and others are
parabolical.m But they whose hearts are perverse will follow that which is
parabolical therein, out of love of schism, and a desire of the interpretation
thereof; yet none knoweth the interpretation thereof, except God. But they
who are well grounded in the knowledge say, We believe therein, the whole is
from our LORD; and none will consider except the prudent.
O LORD, cause not our hearts to swerve from truth, after thou hast
directed us: and give us from thee mercy, for thou art he who giveth.
O LORD, thou shalt surely gather mankind together, unto a day of
resurrection: there is no doubt of it, for GOD will not be contrary to the
promise.
As for the infidels, their wealth shall not profit them anything, nor
their children, against GOD: they shall be the fuel of hell fire.
According to the wont of the people of Pharaoh, and of those who went
before them, they charged our signs with a lie; but GOD caught them in their
wickedness, and GOD is severe in punishing.
10 Say unto those who believe not, Ye shall be overcome, and thrown
together into hell; and an unhappy couch shall it be.
Ye have already had a miracle shown you in two armies, which attacked
each other:n one army fought for GOD'S true religion, but the other were
infidels; they saw the faithful twice as many as themselves in their eyesight;
for GOD strengthened with his help whom he pleaseth. Surely herein was an
example unto men of understanding.

k This name is given in the Korân to the father of the Virgin Mary.
See below, p. 35.
l For the meaning of these letters the reader is referred to the
Preliminary Discourse, Sect. III.
m This passage is translated according to the exposition of al
Zamakhshari and al Beidâwi, which seems to be the truest.
The contents of the Korân are here distinguished into such passages as
are to be taken in the literal sense, and such as require a figurative
acceptation. The former being plain and obvious to be understood, compose the
fundamental part, or, as the original expresses it, the mother of the book,
and contain the principal doctrines and precepts; agreeably to and
consistently with which, those passages which are wrapt up in metaphors, and
delivered in an enigmatical, allegorical style, are always to be interpreted.5
n The sign or miracle here meant, was the victory gained by Mohammed in
the second year of the Hejra, over the idolatrous Meccans, headed by Abu
Sofiân, in the valley of Bedr, which is situate near the sea, between Mecca
and Medina. Mohammed's forces consisted of no more than three hundred and
nineteen men, but the enemy's army of near a thousand, notwithstanding which
odds he put them to flight, having killed seventy of the principal Koreish,
and taken as many prisoners, with the loss of only fourteen of his own men.1
This was the first victory obtained by the prophet, and though it may seem no
very considerable action, yet it

5 See the Prelim. Disc. Sect. III. 1 Elmacin. p. 5. Hottinger.
Hist. Orient. l. 2, c. 4. Abulfed. Vit. Moham. p. 56, &c. Prideaux's Life of
Mahom. p. 71, &c.

The love and eager desire of wives, and children, and sums heaped up of
gold and silver, and excellent horses, and cattle, and land, is prepared for
men: this is the provision of the present life; but unto GOD shall be the most
excellent return.
Say, Shall I declare unto you better things than this? For those who are
devout are prepared with their LORD gardens through which rivers flow; therein
shall they continue forever: and they shall enjoy wives free from impurity,
and the favor of GOD; for GOD regardeth his servants
who say, O LORD, we do sincerely believe; forgive us therefore our sins,
and deliver us from the pain of hell fire:
the patient, and the lovers of truth, and the devout, and the almsgivers,
and those who ask pardon early in the morning.
GOD hath borne witness that there is no GOD but he; and the angels, and
those who are endowed with wisdom, profess the same; who executeth
righteousness; there is no GOD but he; the mighty, the wise.
Verily the true religion in the sight of GOD is Islâm;o and they who had
received the scriptures dissented not therefrom, until after the knowledge of
God's unity had come unto them, out of envy among themselves; but whosoever
believeth not in the signs of GOD, verily GOD will be swift in bringing him to
account.
If they dispute with thee, say, I have resigned myself unto GOD, and he
who followeth me doth the same;
and say unto them who have received the scriptures, and to the ignorant,p
Do ye profess the religion of Islam? now if they embrace Islam, they are
surely directed; but if they turn their backs, verily unto thee belongeth
preaching only; for GOD regardeth his servants.
20 And unto those who believe not in the signs of GOD, and slay the
prophets without a cause, and put those men to death who teach justice;
denounce unto them a painful punishment.
These are they whose works perish in this world, and in that which is to
come; and they shall have none to help them.

was of great advantage to him, and the foundation of all his future power and
success. For which reason it is famous in the Arabian history, and more than
once vaunted in the Korân,2 as an effect of the divine assistance. The
miracle, it is said, consisted in three things: 1. Mohammed, by the direction
of the angel Gabriel, took a handful of gravel and threw it toward the enemy
in the attack, saying, May their faces be confounded; whereupon they
immediately turned their backs and fled. But though the prophet seemingly
threw the gravel himself, yet it is told in the Korân,3 that it was not he,
but God, who threw it, that is to say, by the ministry of his angel. 2. The
Mohammedan troops seemed to the infidels to be twice as many in number as
themselves, which greatly discouraged them. And 3. God sent down to their
assistance first a thousand and afterwards three thousand angels, led by
Gabriel, mounted on his horse Haizûm; and, according to the Korân,4 these
celestial auxiliaries really did all the execution, though Mohammed's men
imagined themselves did it, and fought stoutly at the same time.
o The proper name of the Mohammedan religion, which signifies the
resigning or devoting one's self entirely to GOD and his service. This they
say is the religion which all the prophets were sent to teach, being founded
on the unity of GOD.5
p i.e., The pagan Arabs, who had no knowledge of the scriptures.1

2 See this chapter below, and c. 8 and 32. 3 Cap. 8, not far
from the beginning. 4 Ibid.
5 Jallalo'ddin, al Beidâwi. 1 Idem.

Hast thou not observed those unto whom part of the scripture was given?q
They were called unto the book of GOD, that it might judge between them;r then
some of them turned their backs, and retired afar off.
This they did because they said, the fire of hell shall by no means touch
us, but for a certain number of days;s and that which they had falsely devised
hath deceived them in their religion.
How then will it be with them, when we shall gather them together at the
day of judgment,t of which there is no doubt; and every soul shall be paid
that which it hath gained, neither shall they be treated unjustly?
Say, O GOD, who possessest the kingdom; thou givest the kingdom unto whom
thou wilt, and thou takest away the kingdom from whom thou wilt: thou exaltest
whom thou wilt, and thou humblest whom thou wilt: in thy hand is good, for
thou art almighty.
Thou makest the night to succeed the day: thou bringest forth the living
out of the dead, and thou bringest forth the dead out of the living;u and
providest food for whom thou wilt without measure.
Let not the faithful take the infidels for their protectors, rather than
the faithful: he who doth this shall not be protected of GOD at all; unless ye
fear any danger from them: but GOD warneth you to beware of himself; for unto
GOD must ye return. Say, Whether ye conceal that which is in your breasts, or
whether ye declare it, GOD knoweth it; for he knoweth whatever is in heaven,
and whatever is on earth: GOD is almighty.
On the last day every soul shall find the good which it hath wrought,
present; and the evil which it hath wrought, it shall wish that between itself
and that were a wide distance: but GOD warneth you to beware of himself; for
GOD is gracious unto his servants.
Say, If ye love GOD, follow me: then GOD shall love you, and forgive you
your sins; for GOD is gracious and merciful. Say, Obey GOD, and his apostle;
but if ye go back, verily GOD loveth not the unbelievers.

q That is, the Jews.
r This passage was revealed on occasion of a dispute Mohammed had with
some Jews, which is differently related by the commentators.
Al Beidâwi says that Mohammed going one day into a Jewish synagogue,
Naïm Ebn Amru and al Hareth Ebn Zeid asked him what religion he was of? To
which he answering, "Of the religion of Abraham;" they replied, "Abraham was a
Jew." But on Mohammed's proposing that the Pentateuch might decide the
question, they would by no means agree to it.
But Jallalo'ddin tells us that two persons of the Jewish religion having
committed adultery, their punishment was referred to Mohammed, who gave
sentence that they should be stoned, according to the law of Moses. This the
Jews refused to submit to, alleging there was no such command in the
Pentateuch; but on Mohammed's appealing to the book, the said law was found
therein. Whereupon the criminals were stoned, to the great mortification of
the Jews.
It is very remarkable that this law of Moses concerning the stoning of
adulterers is mentioned in the New Testament2 (though I know some dispute the
authenticity of that whole passage), but is not now to be found, either in the
Hebrew or Samaritan Pentateuch, or in the Septuagint; it being only said that
such shall be put to death.3 This omission is insisted on by the Mohammedans
as one instance of the corruption of the law of Moses by the Jews.
It is also observable that there was a verse once extant in the Korân,
commanding adulterers to be stoned; and the commentators say the words only
are abrogated, the sense or law still remaining in force.4
s i.e., Forty; the time their forefathers worshipped the calf.5 Al
Beidâwi adds, that some of them pretended their punishment was to last but
seven days, that is, a day for every thousand years which they supposed the
world was to endure; and that they imagined they were to be so mildly dealt
with, either by reason of the intercession of their fathers the prophets, or
because GOD had promised Jacob that his offspring should be punished but
slightly.
t The Mohammedans have a tradition that the first banner of the
infidels that shall be set up, on the day of judgment, will be that of the
Jews; and that GOD will first reproach them with their wickedness, over the
heads of those who are present, and then order them to hell.6
u As a man from seed, and a bird from an egg; and vice versâ.1