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2 See the Prelim. Disc. Sect. IV. 3 Al Beidâwi. 4 Al
Thalabi. See 2 Kings ii. I, II
1 Jallalo'ddin, &c 2 Jallalo'ddin, al Beidâwi. 3 Idem.
4 Idem.

O ye to whom the scriptures have been given, why do ye dispute concerning
Abraham,f since the Law and the Gospel were not sent down until after him? Do
ye not therefore understand?
Behold ye are they who dispute concerning that which ye have some
knowledge in; why therefore do you dispute concerning that which ye have no
knowledge of?g GOD knoweth, but ye know not.
60 Abraham was neither a Jew nor a Christian; but he was of the true
religion, one resigned unto God, and was not of the number of the idolaters.
Verily the men who are the nearest of kin unto Abraham are they who
follow him; and this prophet, and they who believed on him: GOD is the patron
of the faithful.
Some of those who have received the scriptures desire to seduce you;h but
they seduce themselves only, and they perceive it not.
O ye who have received the scriptures, why do ye not believe in the signs
of GOD, since ye are witnesses of them?
O ye who have received the scriptures, why do you clothe truth with
vanity, and knowingly hide the truth?i
And some of those to whom the scriptures were given say, Believe in that
which hath been sent down unto those who believe, in the beginning of the day,
and deny it in the end thereof; that they may go back from their faith;k
and believe him only who followeth your religion. Say, Verily the true
direction is the direction of GOD, that there may be given unto some other a
revelation like unto what hath been given unto you. Will they dispute with
you before your Lord? Say, Surely excellence is in the hand of GOD, he giveth
it unto whom he pleaseth; GOD is bounteous and wise:
he will confer peculiar mercy on whom he pleaseth; for GOD is endued with
great beneficence.

f viz., By pretending him to have been of your religion.
g i.e., Ye perversely dispute even concerning those things which ye
find in the law and the gospel, whereby it appears they were both sent down
long after Abraham's time; why then will ye offer to dispute concerning such
points of Abraham's religion, of which your scriptures say nothing, and of
which ye consequently can have no knowledge?5
h This passage was revealed when the Jews endeavoured to pervert
Hodheifa, Ammâr, and Moâdh to their religion.1
i The Jews and Christians are again accused of corrupting the
scriptures and stifling the prophecies concerning Mohammed.
k The commentators, to explain this passage, say that Caab Ebn al
Ashraf and Malec Ebn al Seif (two Jews of Medina) advised their companions,
when the Keblah was changed,2 to make as if they believed it was done by the
divine direction, and to pray towards the Caaba in the morning, but that in
the evening they should pray, as formerly, towards the temple of Jerusalem;
that Mohammed's followers, imagining the Jews were better judges of this
matter than themselves, might imitate their example. But others say these
were certain Jewish priests of Khaibar, who directed some of their people to
pretend in the morning that they had embraced Mohammedism, but in the close of
the day to say that they had looked into their books of scripture, and
consulted their Rabbins, and could not find that Mohammed was the person
described and intended in the law, by which trick they hoped to raise doubts
in the minds of the Mohammedans.3

Al Beidâwi. 1 Idem. 2 See before, c. 2, p. 16.
3 Al Beidâwi

There is of those who have received the scriptures, unto whom if thou
trust a talent he will restore it unto thee;l and there is also of them, unto
whom if thou trust a dinâr, he will not restore it unto thee, unless thou
stand over him continually with great urgency.m
This they do because they say, We are not obliged to observe justice with
the heathen: but they utter a lie against GOD, knowingly.
70 Yea, whoso keepeth his covenant, and feareth God, GOD surely loveth
those who fear him.
But they who make merchandise of GOD'S covenant, and of their oaths, for
a small price, shall have no portion in the next life, neither shall GOD speak
to them or regard them on the day of resurrection, nor shall he cleanse them;
but they shall suffer a grievous punishment.
And there are certainly some of them who read the scriptures perversely,
that ye may think what they read to be really in the scriptures, yet it is not
in the scripture; and they say, This is from GOD; but it is not from GOD: and
they speak that which is false concerning GOD, against their own knowledge.
It is not fit for a man, that GOD should give him a book of revelations,
and wisdom, and prophecy; and then he should say unto men, Be ye worshippers
of me, besides GOD; but he ought to say, Be ye perfect in knowledge and in
works, since ye know the scriptures, and exercise yourselves therein.n
GOD hath not commanded you to take the angels and the prophets for your
lords: Will he command you to become infidels, after ye have been true
believers?
And remember when GOD accepted the covenant of the prophets,o saying,
This verily is the scripture and the wisdom which I have given you: hereafter
shall an apostle come unto you, confirming the truth of that scripture which
is with you; ye shall surely believe in him, and ye shall assist him. GOD
said, Are ye firmly resolved, and do ye accept my covenant on this condition?
They answered, We are firmly resolved: God said, Be ye therefore witnesses;
and I also bear witness with you:
and whosoever turneth back after this, they are surely the transgressors.
Do they therefore seek any other religion but GOD'S? since to him is
resigned whosoever is in heaven or on earth, voluntarily or of force: and to
him shall they return.

l As an instance of this, the commentators bring Abd'allah Ebn Salâm, a
Jew, very intimate with Mohammed,4 to whom one of the Koreish lent 1,200
ounces of gold, which he very punctually repaid at the time appointed.5
m Al Beidâwi produces an example of such a piece of injustice in one
Phineas Ebn Azûra, a Jew, who borrowed a dinâr, which is a gold coin worth
about ten shillings, of a Koreishite, and afterwards had the conscience to
deny it.
But the person more directly struck at in this passage was the above-
mentioned Caab Ebn al Ashraf, a most inveterate enemy of Mohammed and his
religion, of whom Jallalo'ddin relates the same story as al Beidâwi does of
Phineas. This Caab, after the battle of Bedr, went to Mecca, and there, to
excite the Koreish to revenge themselves, made and recited verses lamenting
the death of those who were slain in that battle, and reflecting very severely
on Mohammed; and he afterwards returned to Medina, and had the boldness to
repeat them publicly there also, at which Mohammed was so exceedingly provoked
that he proscribed him, and sent a party of men to kill him, and he was
circumvented and slain by Mohammed Ebn Moslema, in the third year of the
Hejra.1 Dr. Prideaux2 has confounded the Caab we are now speaking of with
another very different person of the same name, and a famous poet, but who was
the son of Zohair, and no Jew, as a learned gentleman has already observed.3
In consequence of which mistake, the doctor attributes what the Arabian
historians write of the latter to the former, and wrongly affirms that he was
not put to death by Mohammed.
Some of the commentators, however, suppose that in the former part of
this passage the Christians are intended, who, they say, are generally people
of some honour and justice; and in the latter part the Jews, who, they think,
are more given to cheating and dishonesty.4
n This passage was revealed, say the commentators, in answer to the
Christians, who insisted that Jesus had commanded them to worship him as GOD.
Al Beidâwi adds that two Christians, named Abu Râfé al Koradhi and al Seyid al
Najrâni, offered to acknowledge Mohammed for their Lord, and to worship him;
to which he answered, GOD forbid that we should worship any besides GOD.
o Some commentators interpret this of the children of Israel
themselves, of whose race the prophets were. But others say the souls of all
the prophets, even of those who were not then born, were present on Mount
Sinai when GOD gave the law to Moses, and that they entered into the covenant
here mentioned with him. A story borrowed by Mohammed from the Talmudists,
and therefore most probably his true meaning in this place.

4 See Prideaux's Life of Mahom. p. 33. 5 Al Beidâwi,
Jallalo'ddin. 1 Al Jannâbi, Elmacin.
2 Life of Mahom. p. 78, &c. 3 Vide Gagnier, in not. ad Abulfed. Vit.
Moh. p. 64 and 122. 4 Al Beidâwi.

Say, We believe in GOD, and that which hath been sent down unto us, and
that which was sent down unto Abraham, and Ismael, and Isaac, and Jacob, and
the tribes, and that which was delivered to Moses, and Jesus, and the prophets
from their LORD; we make no distinction between any of them; and to him are we
resigned.
Whoever followeth any other religion than Islam, it shall not be accepted
of him: and in the next life he shall be of those who perish.p
80 How shall GOD direct men who have become infidels after they had
believed, and borne witness that the apostle was true, and manifest
declarations of the divine will had come unto them? for GOD directeth not the
ungodly people.
Their reward shall be, that on them shall fall the curse of GOD and of
angels, and of all mankind:
they shall remain under the same forever; their torment shall not be
mitigated, neither shall they be regarded;
except those who repent after this, and amend; for GOD is gracious and
merciful.
Moreover they who become infidels after they have believed, and yet
increase in infidelity, their repentance shall in no wise be accepted, and
they are those who go astray.
Verily they who believe not, and die in their unbelief, the world full of
gold shall in nowise be accepted from any of them, even though he should give
it for his ransom; they shall suffer a grievous punishment, and they shall
have none to help them.
Ye will never attain unto righteousness until ye give in alms of that
which ye love: and whatever ye give, GOD knoweth it.
All food was permitted unto the children of Israel, except what Israel
forbade unto himself,q before the Pentateuch was sent down.r Say unto the
Jews, Bring hither the Pentateuch and read it, if ye speak truth.
Whoever therefore contriveth a lie against GOD after this, they will be
evil doers.
Say, GOD is true: follow ye therefore the religion of Abraham the
orthodox; for he was no idolater.
90 Verily the first house appointed unto men to worship in was that which
was in Becca;s blessed, and a direction to all creatures.t

p See before, chapter 2, p. 8, note y.
q This passage was revealed on the Jews reproaching Mohammed and his
followers with their eating of the flesh and milk of camels,1 which they said
was forbidden Abraham, whose religion Mohammed pretended to follow. In answer
to which he tells them that GOD ordained no distinction of meats before he
gave the law to Moses, though Jacob voluntarily abstained from the flesh and
milk of camels; which some commentators say was the consequence of a vow made
by that patriarch, when afflicted with the sciatica, that if he were cured he
would eat no more of that meat which he liked best; and that was camel's
flesh: but others suppose he abstained from it by the advice of physicians
only.2
This exposition seems to be taken from the children of Israel's not
eating of the sinew on the hollow of the thigh, because the angel, with whom
Jacob wrestled at Peniel, touched the hollow of his thigh in the sinew that
shrank.3
r Wherein the Israelites, because of their wickedness and perverseness,
were forbidden to eat certain animals which had been allowed their
predecessors.4
s Mohammed received this passage when the Jews said that their Keblah,
or the temple of Jerusalem, was more ancient than that of the Mohammedans, or
the Caaba.5 Becca is another name of Mecca.6 Al Beidâwi observes that the
Arabs used the "M" and "B" promiscuously in several words.
t i.e., The Keblah, towards which they are to turn their faces in
prayer.

1 See Levit. xi. 4; Deut. xiv. 7. 2 Al Beidâwi, Jallalo'ddin.
3 Gen. xxxii. 32. 4 Kor. c. 4. See the notes there.
5 Al Beidâwi, Jallalo'ddin. 6 See the Prelim. Disc Sect. I. p.
3.

Therein are manifest signs:u the place where Abraham stood; and whoever
entereth therein, shall be safe. And it is a duty towards GOD, incumbent on
those who are able to go thither,x to visit this house;
but whosoever disbelieveth, verily GOD needeth not the service of any
creature.
Say, O ye who have received the scriptures, why do ye not believe in the
signs of GOD?
Say, O ye who have received the scriptures, why do ye keep back from the
way of GOD, him who believeth? Ye seek to make it crooked, and yet are
witnesses that it is the right: but GOD will not be unmindful of what ye do.
O true believers, if ye obey some of those who have received the
scripture, they will render you infidels, after ye have believed:y
and how can ye be infidels, when the signs of GOD are read unto you, and
his apostle is among you? But he who cleaveth firmly unto GOD, is already
directed in the right way.
O believers, fear GOD with his true fear, and die not unless ye also be
true believers.
And cleave all of you unto the covenantz of GOD, and depart not from it,
and remember the favor of GOD towards you: since ye were enemies, and he
reconciled your hearts, and ye became companions and brethren by his favor:
and ye were on the brink of a pit of fire, and he delivered you thence.
Thus GOD declareth unto you his signs, that ye may be directed.
100 Let there be people among you who invite to the best religion; and
command that which is just, and forbid that which is evil; and they shall be
happy.
And be not as they who are divided, and disagree in matters of religion,a
after manifest proofs have been brought unto them: they shall suffer a great
torment.
On the day of resurrection some faces shall become white, and other faces
shall become black.b And unto them whose faces shall become black, GOD will
say, Have ye returned unto your unbelief, after ye had believed? therefore
taste the punishment, for that ye have been unbelievers:
but they whose faces shall become white shall be in the mercy of GOD,
therein shall they remain for ever.

u Such is the stone wherein they show the print of Abraham's feet, and
the inviolable security of the place immediately mentioned; that the birds
light not on the roof of the Caaba, and wild beasts put off their fierceness
there; that none who came against it in a hostile manner ever prospered,1 as
appeared particularly in the unfortunate expedition of Abraha al Ashram;2 and
other fables of the same stamp which the Mohammedans are taught to believe.
x According to an exposition of this passage attributed to Mohammed, he
is supposed to be able to perform the pilgrimage, who can supply himself with
provisions for the journey, and a beast to ride upon. Al Shâfeï has decided
that those who have money enough, if they cannot go themselves, must hire some
other to go in their room. Malec Ebn Ans thinks he is to be reckoned able who
is strong and healthy, and can bear the fatigue of the journey on foot, if he
has no beast to ride, and can also earn his living by the way. But Abu Hanîfa
is of opinion that both money sufficient and health of body are requisite to
make the pilgrimage a duty.3
y This passage was revealed on occasion of a quarrel excited between
the tribes of al Aws and al Khazraj, by one Shâs Ebn Kais, a Jew; who, passing
by some of both tribes as they were sitting and discoursing familiarly
together, and being inwardly vexed at the friendship and harmony which reigned
among them on their embracing Mohammedism, whereas they had been, for 120
years before, most inveterate and mortal enemies, though descendants of two
brothers; in order to set them at variance, sent a young man to sit down by
them, directing him to relate the story of the battle of Boâth (a place near
Medina), wherein, after a bloody fight, al Aws had the better of al Khazraj,
and to repeat some verses on that subject. The young man executed his orders;
whereupon those of each tribe began to magnify themselves, and to reflect on
and irritate the other, till at length they called to arms, and great numbers
getting together on each side, a dangerous battle had ensued, if Mohammed had
not stepped in and reconciled them; by representing to them how much they
would be to blame if they returned to paganism, and revived those animosities
which Islâm had composed; and telling them that what had happened was a trick
of the devil to disturb their present tranquility.4
z Literally, Hold fast by the cord of God. That is, Secure yourselves
by adhering to Islâm, which is here metaphorically expressed by a cord,
because it is as sure a means of saving those who profess it from perishing
hereafter, as holding by a rope is to prevent one's falling into a well, or
other like place. It is said that Mohammed used for the same reason to call
the Korân, Habl Allah al matîn, i.e., the sure cord of GOD.5
a i.e., As the Jews and Christians, who dispute concerning the unity of
GOD, the future state, &c.1
b See the Preliminary Discourse, Sect. IV.

1 Jallalo'ddin, al Beidâwi. 2 See Kor. c. 105. 3 Al
Beidâwi. 4 Idem.
5 Idem. 1 Idem

These are the signs of GOD: we recite them unto thee with truth. GOD
will not deal unjustly with his creatures.
And to GOD belongeth whatever is in heaven and on earth; and to GOD shall
all things return.
Ye are the best nation that hath been raised up unto mankind: ye command
that which is just, and ye forbid that which is unjust, and ye believe in GOD.
And if they who have received the scriptures had believed, it had surely been
the better for them: there are believers among them,c but the greater part of
them are transgressors.
They shall not hurt you, unless with a slight hurt; and if they fight
against you, they shall turn their backs to you; and they shall not be
helped.d
They are smitten with vileness wheresoever they are found; unless they
obtain security by entering into a treaty with GOD, and a treaty with men:f
and they draw on themselves indignation from GOD, and they are afflicted with
poverty. This they suffer, because they disbelieved the signs of GOD,g and
slew the prophets unjustly; this, because they were rebellious, and
transgressed.
Yet they are not all alike: there are of those who have received the
scriptures, upright people; they meditate on the signs of GOD in the night
season, and worship;
110 they believe in GOD, and the last day; and command that which is just,
and forbid that which is unjust, and zealously strive to excel in good works;
these are of the righteous.
And ye shall not be denied the reward of the good which ye do;h for GOD
knoweth the pious.
As for the unbelievers, their wealth shall not profit them at all,
neither their children, against GOD: they shall be the companions of hell
fire; they shall continue therein forever.
The likeness of that which they lay out in this present life, is as a
wind wherein there is a scorching cold: it falleth on the standing corn of
those men who have injured their own souls, and destroyeth it. And GOD
dealeth not unjustly with them; but they injure their own souls.
O true believers, contract not an intimate friendship with any besides
yourselves;i they will not fail to corrupt you. They wish for that which may
cause you to perish: their hatred hath already appeared from out of their
mouths; but what their breasts conceal is yet more inveterate. We have
already shown you signs of their ill will towards you, if ye understand.
Behold, ye love them, and they do not love you: ye believe in all the
scriptures, and when they meet you, they say, We believe; but when they
assemble privately together, they bite their fingers' ends out of wrath
against you. Say unto them, Die in your wrath: verily GOD knoweth the
innermost part of your breasts.
If good happen unto you, it grieveth them; and if evil befall you, they
rejoice at it. But if ye be patient, and fear God, their subtlety shall not
hurt you at all; for GOD comprehendeth whatever they do.

c As Abd'allah Ebn Salâm and his companions,2 and those of the tribes
of al Aws and al Khazraj who had embraced Mohammedism.
d This verse, al Beidâwi says, is one of those whose meaning is
mysterious, and relates to something future: intimating the low condition to
which the Jewish tribes of Koreidha, Nadîr, Banu Kainokâ, and those who dwelt
at Khaibar, were afterwards reduced by Mohammed.
e i.e., Unless they either profess the Mohammedan religion, or submit
to pay tribute.
f Those namely who have embraced Islâm.
g That is, the Korân.
h Some copies have a different reading in this passage, which they
express in the third person: They shall not be denied, &c.
i i.e., Of a different religion.

2 Al Beidâwi.

Call to mind when thou wentest forth early from thy family, that thou
mightest prepare the faithful a camp for war;k and GOD hear and knew it;
when two companies of you were anxiously thoughtful, so that ye became
faint-hearted;l but GOD was the supporter of them both; and in GOD let the
faithful trust.
And GOD had already given you the victory at Bedr,m when ye were inferior
in number; therefore fear GOD, that ye may be thankful.
120 When thou saidst unto the faithful, Is it not enough for you, that your
LORD should assist you with three thousand angels sent down from heaven?
Verily if ye persevere, and fear God, and your enemies come upon you
suddenly, your LORD will assist you with five thousand angels, distinguished
by their horses and attire.n
And this GOD designed only as good tidings for youo that your hearts
might rest secure; for victory is from GOD alone, the mighty, the wise. That
he should cut off the uttermost part of the unbelievers, or cast them down, or
that they should be overthrown and unsuccessful is nothing to thee.
It is no business of thine; whether God be turned unto them, or whether
he punish them; they are surely unjust doers.p
To GOD belongeth whatsoever is in heaven and on earth: he spareth whom he
pleaseth, and he punisheth whom he pleaseth; for GOD is merciful.
O true believers, devour nor usury, doubling it twofold; but fear GOD,
that ye may prosper:
and fear the fire which is prepared for the unbelievers; and obey GOD,
and his apostle that ye may obtain mercy.
And run with emulation to obtain remission from your LORD, and paradise,
whose breath equalleth the heavens and the earth, which is prepared for the
godly;

k This was at the battle of Ohod, a mountain about four miles to the
north of Medina. The Koreish, to revenge their loss at Bedr,1 the next year
being the third of the Hejra, got together an army of 3,000 men, among whom
there were 200 horse, and 700 armed with coats of mail. These forces marched
under the conduct of Abu Sofiân and sat down at Dhu'lholeifa, a village about
six miles from Medina. Mohammed, being much inferior to his enemies in
numbers, at first determined to keep himself within the town, and receive them
there; but afterwards, the advice of some of his companions prevailing, he
marched out against them at the head of 1,000 men (some say he had 1,050 men,
others but 900), of whom 100 were armed with coats of mail, but he had no more
than one horse, besides his own, in his whole army. With these forces he
formed a camp in a village near Ohod, which mountain he contrived to have on
his back; and the better to secure his men from being surrounded, he placed
fifty archers in the rear, with strict orders not to quit their post. When
they came to engage, Mohammed had the better at first, but afterwards by the
fault of his archers, who left their ranks for the sake of the plunder, and
suffered the enemies' horse to encompass the Mohammedans and attack them in
the rear, he lost the day, and was very near losing his life, being struck
down by a shower of stones, and wounded in the face with two arrows, on
pulling out of which his two foreteeth dropped out. Of the Moslems seventy
men were slain, and among them Hamza the uncle of Mohammed, and of the
infidels twenty-two.2 To excuse the ill success of this battle, and to raise
the drooping courage of his followers, is Mohammed's drift in the remaining
part of this chapter.
l These were some of the families of Banu Salma of the tribe of al
Khazraj, and Banu'l Hareth of the tribe of al Aws, who composed the two wings
of Mohammed's army. Some ill impression had been made on them by Abda'llah
Ebn Obba Solûl, then an infidel, who having drawn off 300 men, told them that
they were going to certain death, and advised them to return back with him;
but he could prevail on but a few, the others being kept firm by the divine
influence, as the following words intimate.3
m See before, p. 32.
n The angels who assisted the Mohammedans at Bedr, rode, say the
commentators, on black and white horses, and had on their heads white and
yellow sashes, the ends of which hung down between their shoulders.
o i.e., As an earnest of future success.
p This passage was revealed when Mohammed received the wounds above
mentioned at the battle of Ohod, and cried out, How shall that people prosper
who have stained their prophet's face with blood, while he called them to
their Lord? The person who wounded him was Otha the son of Abu Wakkas.4