Books: The Koran

U >> Unknown >> The Koran

Pages:
1 | 2 | 3 | 4 | 5 | 6 | 7 | 8 | 9 | 10 | 11 | 12 | 13 | 14 | 15 | 16 | 17 | 18 | 19 | 20 | 21 | 22 | 23 | 24 | 25 | 26 | 27 | 28 | 29 | 30 | 31 | 32 | 33 | 34 | 35 | 36 | 37 | 38 | 39 | 40 | 41 | 42 | 43 | 44 | 45 | 46 | 47 | 48 | 49 | 50 | 51 | 52 | 53 | 54 | 55 | 56 | 57 | 58 | 59 | 60 | 61 | 62 | 63 | 64 | 65 | 66 | 67 | 68 | 69 | 70 | 71 | 72 | 73 | 74 | 75 | 76 | 77 | 78 | 79 | 80 | 81 | 82 | 83 | 84 | 85 | 86 | 87 | 88 | 89 | 90 | 91 | 92 | 93

o A precept conformable to an old custom of the Arabs, that where
persons mutually entered into a strict friendship or confederacy, the
surviving friend should have a sixth part of the deceased's estate. But this
was afterwards abrogated, according to Jallalo'ddin and al Zamakhshari, at
least as to infidels. The passage may likewise be understood of a private
contract, whereby the survivor is to inherit a certain part of the substance
of him that dies first.3
p Such as superior understanding and strength, and the other privileges
of the male sex, which enjoys the dignities in church and state, goes to war
in defence of GOD'S true religion, and claims a double share of their deceased
ancestors' estates.4
q Both to preserve their husband's substance from loss or waste, and
themselves from all degrees of immodesty.5
r That is, banish them from your bed.
s By this passage the Mohammedans are in plain terms allowed to beat
their wives, in case of stubborn disobedience; but not in a violent or
dangerous manner.6
t i.e., Let the magistrate first send two arbitrators or mediators, one
on each side, to compose the difference, and prevent, if possible, the ill
consequences of an open rupture.
u Either of your own nation or religion.
x Whether it be wealth, knowledge, or any other talent whereby they may
help their neighbour.
y Either by diminishing the recompense due to his good actions, or too
severely punishing his sins. On the contrary, he will reward the former in
the next life far above their deserts. The Arabic word dharra, which is
translated an ant, signifies a very small sort of that insect, and is used to
denote a thing that is exceeding small, as a mite.

3 Vide al Beidâwi. 4 Idem. 5 Idem, Jallalo'ddin.
6 Idem.

How will it be with the unbelievers when we shall bring a witness out of
each nation against itself,z and shall bring thee, O Mohammed, a witness
against these people?a In that day they who have not believed, and have
rebelled against the apostle of God, shall wish the earth was levelled with
them; and they shall not be able to hide any matter from GOD.
O true believers, come not to prayers when ye are drunk,b until ye
understand what ye say; nor when ye are polluted by emission of seed, unless
ye be travelling on the road, until ye wash yourselves. But if ye be sick or
on a journey, or any of you come from easing nature, or have touched women,
and find no water; take fine clean sand and rub your faces and your hands
therewith;c for GOD is merciful and inclined to forgive.
Hast thou not observed those unto whom part of the scriptured was
delivered? they sell error, and desire that ye may wander from the right way;
but GOD well knoweth your enemies. GOD is a sufficient patron; and GOD is a
sufficient helper.
Of the Jews there are some who pervert words from their places;e and say,
We have heard, and have disobeyed; and do thou hear without understanding our
meaning,f and look upon us:g perplexing with their tongues, and reviling the
true religion.
But if they had said, We have heard, and do obey; and do thou hear, and
regard us:h certainly it were better for them, and more right. But GOD hath
cursed them by reason of their infidelity; therefore a few of them only shall
believe.
50 O ye to whom the scriptures have been given, believe in the revelation
which we have sent down, confirming that which is with you; before we deface
your countenances, and render them as the back parts thereof;i or curse them,
as we cursed those who transgressed on the sabbath day;k and the command of
GOD was fulfilled.
Surely GOD will not pardon the giving him an equal;l but will pardon any
other sin except that, to whom he pleasethm and whoso giveth a companion unto
GOD, hath devised a great wickedness.

z When the prophet who was sent to each nation in particular, shall on
the last day be produced to give evidence against such of them as refused to
believe on him, or observed not the laws which he brought.
a That is, the Arabians, to whom Mohammed was, as he pretended, more
peculiarly sent.1
b It is related, that before the prohibition of wine, Abd'alrahmân Ebn
Awf made an entertainment, to which he invited several of the apostle's
companions; and after they had ate and drunk plentifully, the hour of evening
prayer being come, one of the company rose up to pray, but being overcome with
liquor, made a shameful blunder in reciting a passage of the Korân; whereupon
to prevent the danger of any such indecency for the future, this passage was
revealed.2
c See the Prelim. Disc. Sect. IV.
d Meaning the Jews, and particularly their Rabbins.
e That is (according to the commentators), who change the true sense of
the Pentateuch by dislocating passages, or by wresting the words according to
their own fancies and lusts.3 But Mohammed seems chiefly to intend here the
Jews bantering of him in their addresses, by making use of equivocal words,
seeming to bear a good sense in Arabic, but spoken by them in derision
according to their acceptation in Hebrew; an instance of which he gives in the
following words.
f Literally, without being made to hear or apprehend what we say.
g The original word is Raïna, which being a term of reproach in Hebrew,
Mohammed forbade their using to him.4
h In Arabic, Ondhorna; which having no ill equivocal meaning, the
prophet ordered them to use instead of the former.
i That is, perfectly plain, without eyes, nose, or mouth. The
original, however, may also be translated, and turn them behind, by wringing
their necks backward.
k And were therefore changed into apes.5
l That is, idolatry of all kinds.
m viz., To those who repent.6

1 See before, c. 2, p. 16. 2 Al Beidâwi. 3 Idem,
Jallalo'ddin. 4 See before, c. 2, p. 13.
5 See before, c. 2, p. 8. 6 Al Beidâwi.

Hast thou not observed those who justify themselves?n But GOD justifieth
whomsoever he pleaseth, nor shall they be wronged a hair.o
Behold, how they imagine a lie against GOD; and therein is iniquity
sufficiently manifest.
Hast thou not considered those to whom part of the scripture hath been
given? They believe in false gods and idols,p and say of those who believe
not, These are more rightly directed in the way of truth, than they who
believe on Mohammed.
Those are the men whom God hath cursed and unto him whom GOD shall curse,
thou shalt surely find no helper.
Shall they have a part of the kingdom,q since even then they would not
bestow the smallest matterr on men?
Do they envy other men that which GOD of his bounty hath given them?s We
formerly gave unto the family of Abraham a book of revelations and wisdom; and
we gave them a great kingdom.t
There is of them who believeth on him;u and there is of them who turneth
aside from him: but the raging fire of hell is a sufficient punishment.
Verily those who disbelieve our signs, we will surely cast to be broiled
in hell fire; so often as their skins shall be well burned, we will give them
other skins in exchange, that they may taste the sharper torment; for GOD is
mighty and wise.
60 But those who believe and do that which is right, we will bring into
gardens watered by rivers, therein shall they remain forever, and there shall
they enjoy wives free from all impurity; and we will lead them into perpetual
shades.
Moreover GOD commandeth you to restore what ye are trusted with, to the
owners;x and when ye judge between men, that ye judge according to equity: and
surely an excellent virtue it is to which GOD exhorteth you; for GOD both
heareth and seeth.

n i.e., The Christians and Jews, who called themselves the children of
GOD, and his beloved people.1
o The original word signifies a little skin in the cleft of a date-
stone, and is used to express a thing of no value.
p The Arabic is, in Jibt and Taghût. The former is supposed to have
been the proper name of some idol; but it seems rather to signify any false
deity in general. The latter we have explained already.8
It is said that this passage was revealed on the following occasion.
Hoyai Ebn Akhtab and Caab Ebn al Ashraf,9 two chief men among the Jews, with
several others of that religion, went to Mecca, and offered to enter into a
confederacy with the Koreish, and to join their forces against Mohammed. But
the Koreish, entertaining some jealousy of them, told them, that the Jews
pretended to have a written revelation from heaven, as well as Mohammed, and
their doctrines and worship approached much nearer to what he taught, than the
religion of their tribe; wherefore, said they, if you would satisfy us that
you are sincere in the matter, do as we do, and worship our gods. Which
proposal, if the story be true, these Jews complied with, out of their
inveterate hatred to Mohammed.1
q For the Jews gave out that they should be restored to their ancient
power and grandeur;2 depending, it is to be presumed, on the victorious
Messiah whom they expected.
r The original word properly signifies a small dent on the back of a
date-stone, and is commonly used to express a thing of little or no value.
s viz., The spiritual gifts of prophecy, and divine revelations; and
the temporal blessings of victory and success, bestowed on Mohammed and his
followers.
t Wherefore GOD will doubtless show equal favour to this prophet (a
descendant also of Abraham), and those who believe on him.3
u Namely, on Mohammed.
x This passage, it is said, was revealed on the day of the taking of
Mecca, the primary design of it being to direct Mohammed to return the keys of
the Caaba to Othmân Ebn Telha Ebn Abdaldâr, who had then the honour to be
keeper of that holy place,4 and not to deliver them to his uncle al Abbâs, who
having already the custody of the well Zemzem, would fain have had also that
of the Caaba. The prophet obeying the divine order, Othmân was so affected
with the justice of the action, notwithstanding he had at first refused him
entrance, that he immediately embraced Mohammedism; whereupon the guardianship
of the Caaba was confirmed to this Othmân and his heirs for ever.5

7 Idem, Jallalo'ddin. See c. 5, not far from the beginning.
8 See p. 28, note t. 9 See before, p. 40, note m.
1 Al Beidâwi. 2 Idem. 3 Idem. 4 See Prideaux's
Life of Mahomet, p. 2.
5 Al Beidâwi See D'Herbel. Bibl. Orient. p. 220, 221.

O true believers, obey GOD, and obey the apostle; and those who are in
authority among you: and if ye differ, in anything, refer it unto GODy and the
apostle, if ye believe in GOD, and the last day: this is better, and a fairer
method of determination.
Hast thou not observed those who pretend they believe in what hath been
revealed unto thee, and what hath been revealed before thee? They desire to
go to judgment before Taghût,z although they have been commanded not to
believe in him; and Satan desireth to seduce them into a wide error.
And when it is said unto them, Come unto the book which GOD hath sent
down, and to the apostle; thou seest the ungodly turn aside from thee, with
great aversion.
But how will they behave when a misfortune shall befall them, for that
which their hands have sent before them? Then will they come unto thee, and
swear by GOD, saying, If we intended any other than to do good, and to
reconcile the parties.a
GOD knoweth what is in the hearts of these men; therefore let them alone,
and admonish them, and speak unto them a word which may affect their souls.
We have not sent any apostle, but that he might be obeyed by the
permission of GOD: but if they, after they have injured their own souls,b come
unto thee, and ask pardon of GOD, and the apostle ask pardon for them, they
shall surely find GOD easy to be reconciled and merciful.
And by thy LORD they will not perfectly believe, until they make thee
judge of their controversies; and shall not afterwards find in their own minds
any hardship in what thou shalt determine, but shall acquiesce therein with
entire submission.
And if we had commanded them, saying, Slay yourselves, or depart from
your houses;c they would not have done it except a few of them. And if they
had done what they were admonished, it would certainly have been better for
them, and more efficacious for confirming their faith;
70 and we should then have surely given them in our sight an exceeding
great reward, and we should have directed them in the right way.
Whoever obeyeth GOD and the apostle, they shall be with those unto whom
GOD hath been gracious, of the prophets, and the sincere, and the martyrs, and
the righteous; and these are the most excellent company.

y i.e., To the decision of the Korân.
z That is, before the tribunals of infidels. This passage was
occasioned by the following remarkable accident. A certain Jew having a
dispute with a wicked Mohammedan, the latter appealed to the judgment of Caab
Ebn al Ashraf, a principal Jew, and the former to Mohammed. But at length
they agreed to refer the matter to the prophet singly, who, giving it in favor
of the Jew, the Mohammedan refused to acquiesce in his sentence, but would
needs have it re-heard by Omar, afterwards Khalif. When they came to him, the
Jew told him that Mohammed had already decided the affair in his favour, but
that the other would not submit to his determination; and the Mohammedan
confessing this to be true, Omar bid them stay a little, and fetching his
sword, struck off the obstinate Moslem's head, saying aloud, This is the
reward of him who refuseth to submit to the judgment of God and his apostle.
And from this action Omar had the surname of al Farûk, which alludes both to
his separating that knave's head from his body, and to his distinguishing
between truth and falsehood.1 The name of Taghût,2 therefore, in this place,
seems to be given to Caab Ebn al Ashraf.
a For this was the excuse of the friends of the Mohammedan whom Omar
slew, when they came to demand satisfaction for his blood.3
b viz., By acting wickedly, and appealing to the judgment of the
infidels.
c Some understand these words of their venturing their lives in a
religious expedition; and others, of their undergoing the same punishments
which the Israelites did for their idolatry in worshipping the golden calf.4

1 Jallalo'ddin, al Beidâwi. See D'Herbel. Bibl. Orient. p. 688, and
Ockley's Hist. of the Sarac. v. I, p. 365. 2 See before, p. 28.
3 Al Beidâwi. 4 Idem, see before, p. 7

This is bounty from GOD; and GOD is sufficiently knowing.
O true believers, take your necessary precautiond against your enemies,
and either go forth to war in separate parties, or go forth all together in a
body.
There is of you who tarrieth behind;e and if a misfortune befall you, he
saith, Verily GOD hath been gracious unto me, that I was not present with
them:
but if success attend you from GOD, he will say (as if there was no
friendship between you and him),f Would to GOD I had been with them, for I
should have acquired great merit.
Let them therefore fight for the religion of GOD, who part with the
present life in exchange for that which is to come;g for whosoever fighteth
for the religion of GOD, whether he be slain, or be victorious,h we will
surely give him a great reward.
And what ails you, that ye fight not for GOD'S true religion, and in
defence of the weak among men, women, and children,i who say, O LORD, bring us
forth from this city, whose inhabitants are wicked; grant us from before thee
a protector, and grant us from before thee a defender.k
They who believe fight for the religion of GOD; but they who believe not
fight for the religion of Taghût.l Fight therefore against the friends of
Satan, for the stratagem of Satan is weak.
Hast thou not observed those unto whom it was said, Withhold your hands
from war, and be constant at prayers, and pay the legal alms?m But when war
is commanded them, behold a part of them fear men as they should fear GOD, or
with a great fear, and say, O LORD, wherefore hast thou commanded us to go to
war, and hast not suffered us to wait our approaching end?n Say unto them,
The provision of this life is but small; but the future shall be better for
him who feareth God; and ye shall not be in the least injured at the day of
judgment.
80 Wheresoever ye be, death will overtake you, although ye be in lofty
towers. If good befall them, they say, This is from GOD; but if evil befall
them, they say, This is from thee, O Mohammed:o say, All is from GOD; and what
aileth these people, that they are so far from understanding what is said unto
them?

d i.e., Be vigilant, and provide yourselves with arms and necessaries.
e Mohammed here upbraids the hypocritical Moslems, who, for want of
faith and constancy in their religion, were backward in going to war for its
defence.
f i.e., As one who attendeth not to the public, but his own private
interest. Or else these may be the words of the hypocritical Mohammedan
himself, insinuating that he stayed not behind the rest of the army by his own
fault, but was left by Mohammed, who chose to let the others share in his good
fortune, preferably to him.1
g By venturing their lives and fortunes in defence of the faith.
h For no man ought to quit the field till he either fall a martyr or
gain some advantage for the cause.2
i viz., Those believers who stayed behind at Mecca, being detained
there either forcibly by the idolaters, or for want of means to fly for refuge
to Medina. Al Beidâwi observes that children are mentioned here to show the
inhumanity of the Koreish, who persecuted even that tender age.
k This petition, the commentators say, was heard. For GOD afforded
several of them an opportunity and means of escaping, and delivered the rest
at the taking of Mecca by Mohammed, who left Otâb Ebn Osaid governor of the
city: and under his care and protection, those who had suffered for their
religion became the most considerable men in the place.
l See before, p. 28.
m These were some of Mohammed's followers, who readily performed the
duties of their religion so long as they were commanded nothing that might
endanger their lives.
n That is, a natural death.
o As the Jews, in particular, who pretended that their land was grown
barren, and provisions scarce, since Mohammed came to Medina.3

1 Al Beidâwi. 2 Idem. 3 Idem.

Whatever good befalleth thee, O man, it is from GOD; and whatever evil
befalleth thee, it is from thyself.p We have sent thee an apostle unto men,
and GOD is a sufficient witness thereof.
Whoever obeyeth the apostle, obeyeth GOD; and whoever turneth back, we
have not sent thee to be a keeper over them.q
They say, Obedience: yet when they go forth from thee, part of them
meditate by night a matter different from what thou speakest; but GOD shall
write down what they meditate by night: therefore let them alone, and trust in
GOD, for GOD is a sufficient protector.
Do they not attentively consider the Koran? if it had been from any
besides GOD, they would certainly have found therein many contradictions.
When any news cometh unto them, either of security or fear, they
immediately divulge it; but if they told it to the apostle and to those who
are in authority among them, such of them would understand the truth of the
matter, as inform themselves thereof from the apostle and his chiefs. And if
the favor of GOD and his mercy had not been upon you, ye had followed the
devil, except a few of you.r
Fight therefore for the religion of GOD, and oblige not any to what is
difficult,s except thyself; however excite the faithful to war, perhaps GOD
will restrain the courage of the unbelievers; for GOD is stronger than they,
and more able to punish.
He who intercedeth between men with a good intercessiont shall have a
portion thereof; and he who intercedeth with an evil intercession shall have a
portion thereof; for GOD overlooketh all things.
When ye are saluted with a salutation, salute the person with a better
salutation,u or at least return the same; for GOD taketh an account of all
things.
GOD! there is no GOD but he; he will surely gather you together on the
day of resurrection; there is no doubt of it: and who is more true than GOD in
what he saith?
90 Why are ye divided concerning the ungodly into two parties;x since GOD
hath overturned them for what they have committed? Will ye direct him whom
GOD hath led astray; since for him whom GOD shall lead astray, thou shalt find
no true path?

p These words are not to be understood as contradictory to the
preceding, That all proceeds from GOD; since the evil which befalls mankind,
though ordered by GOD, is yet the consequence of their own wicked actions.
q Or, to take an account of their actions, for this is GOD'S part.
r That is, if GOD had not sent his apostle with the Korân to instruct
you in your duty, ye had continued in idolatry and been doomed to destruction;
except only those who, by GOD'S favour and their superior understanding,
should have true notions of the divinity; such, for example, as Zeid Ebn Amru
Ebn Nofail1 and Waraka Ebn Nawfal,2 who left idols, and acknowledged but one
GOD, before the mission of Mohammed.3
s It is said this passage was revealed when the Mohammedans refused to
follow their prophet to the lesser expedition of Bedr, so that he was obliged
to set out with no more than seventy.4 Some copies vary in this place, and
instead of la tokallafo, in the second person singular, read la nokallafo, in
the first person plural, We do not oblige, &c. The meaning being, that the
prophet only was under an indispensable necessity of obeying GOD'S commands,
however difficult, but others might choose, though at their peril.
t i.e., To maintain the right of a believer, or to prevent his being
wronged.
u By adding something farther. As when one salutes another by this
form, Peace be unto thee, he ought not only to return the salutation, but to
add, and the mercy of GOD and his blessing.
x This passage was revealed, according to some, when certain of
Mohammed's followers, pretending not to like Medina, desired leave to go
elsewhere, and, having obtained it, went farther and farther, till they joined
the idolaters; or, as others say, on occasion of some deserters at the battle
of Ohod; concerning whom the Moslems were divided in opinion whether they
should be slain as infidels or not.

1 Vide Millium, de Mohammedismo ante Moh. p. 311. 2 See the
Prelim. Disc. Sect. II. 3 Al Beidâwi.
4 See before, c. 3, p. 49.

They desire that ye should become infidels, as they are infidels, and
that ye should be equally wicked with themselves. Therefore take not friends
from among them, until they fly their country for the religion of GOD; and if
they turn back from the faith, take them, and kill them wherever ye find them;
and take no friend from among them, nor any helper,
except those who go unto a people who are in alliance with you,y or those
who come unto you, their hearts forbidding them either to fight against you,
or to fight against their own people.z And if GOD pleased he would have
permitted them to have prevailed against you, and they would have fought
against you. But if they depart from you, and fight not against you, and
offer you peace, GOD doth not allow you to take or kill them.
Ye shall find others who are desirous to enter into confidence with you,
and at the same time to preserve a confidence with their own people:a so often
as they return to sedition, they shall be subverted therein; and if they
depart not from you, and offer you peace, and restrain their hands from
warring against you, take them and kill them wheresoever ye find them; over
these have we granted you a manifest power.
It is not lawful for a believer to kill a believer, unless it happen by
mistake;b and whoso killeth a believer by mistake, the penalty shall be the
freeing of a believer from slavery, and a fine to be paid to the family of the
deceased,c unless they remit it as alms: and if the slain person be of a
people at enmity with you, and be a true believer, the penalty shall be the
freeing of a believer;d but if he be of a people in confederacy with you, a
fine to be paid to his family, and the freeing of a believer. And he who
findeth not wherewith to do this shall fast two months consecutively as a
penance enjoined from GOD; and GOD is knowing and wise.
But whoso killeth a believer designedly, his reward shall be hell; he
shall remain therein for ever;e and GOD shall be angry with him, and shall
curse him, and shall prepare for him a great punishment.
O true believers, when ye are on a march in defence of the true religion,
justly discern such as ye shall happen to meet, and say not unto him who
saluteth you, thou art not a true believer;f seeking the accidental goods of
the present life;g for with GOD is much spoil. Such have ye formerly been;
but GOD hath been gracious unto you;h therefore make a just discernment, for
GOD is well acquainted with that which ye do.