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m viz., Cain and Abel, whom the Mohammedans call Kâbil and Hâbil.
n The occasion of their making this offering is thus related, according
to the common tradition in the east.2 Each of them being born with a twin
sister, when they were grown up, Adam, by God's direction, ordered Cain to
marry Abel's twin sister, and that Abel should marry Cain's (for it being the
common opinion that marriages ought not to be had in the nearest degrees of
consanguinity, since they must necessarily marry their sisters, it seemed
reasonable to suppose they ought to take those of the remoter degree), but
this Cain refusing to agree to, because his own sister was the handsomest,
Adam ordered them to make their offerings to GOD, thereby referring the
dispute to his determination.3 The commentators say Cain's offering was a
sheaf of the very worst of his corn, but Abel's a fat lamb, of the best of his
flock.
o Namely, from Abel, whose sacrifice GOD declared his acceptance of in
a visible manner, by causing fire to descend from heaven and consume it,
without touching that of Cain.4
p To enhance Abel's patience, al Beidâwi tells us, that he was the
stronger of the two, and could easily have prevailed against his brother.
q The conversation between the two brothers is related somewhat to the
same purpose in the Jerusalem Targum and that of Jonathan ben Uzziel.
r Some say he knocked out his brains with a stone;5 and pretend that as
Cain was considering which way he should effect the murder, the devil appeared
to him in a human shape, and showed him how to do it, by crushing the head of
a bird between two stones.6
s i.e., His dead corpse. For Cain, having committed this fratricide,
became exceedingly troubled in his mind, and carried the dead body about on
his shoulders for a considerable time, not knowing where to conceal it, till
it stank horridly; and then God taught him to bury it by the example of a
raven, who having killed another raven in his presence, dug a pit with his
claws and beak, and buried him therein.7 For this circumstance of the raven
Mohammed was beholden to the Jews, who tell the same story, except only that
they make the raven to appear to Adam, and that he thereupon buried his son.8
t Such as idolatry, or robbing on the highway.1
u Having broken the commandment which forbids the shedding of blood.
x The lawyers are not agreed as to the applying of these punishments.
But the commentators suppose that they who commit murder only are to be put to
death in the ordinary way; those who murder and rob too, to be crucified;
those who rob without committing murder, to have their right hand and their
left foot cut off; and they who assault persons and put them in fear, to be
banished.2 It is also a doubt whether they who are to be crucified shall be
crucified alive, or be first put to death, or whether they shall hang on the
cross till they die.3

2 Vide Abulfarag, p. 6, 7; Eutych. Annal. p. 15, 16; and D'Herbelot,
Bibl. Orient. Art. Cabil. 3 Al Beidâwi.
4 Idem, Jallalo'ddin. 5 Vide Eutych. ubi supra. 6 Vide
D'Herbelot, ubi sup. 7 Jallalo'ddin, al Beidâwi.
8 Vide R. Eliezer, Pirke, c. 20. 1 Al Beidâwi. 2 Idem,
Jallalo'ddin. 3 Al Beidâwi.

O true believers, fear GOD, and earnestly desire a near conjunction with
him, and fight for his religion, that ye may be happy.
40 Moreover they who believe not, although they had whatever is in the
earth, and as much more withal, that they might therewith redeem themselves
from punishment on the day of resurrection; it shall not be accepted from
them, but they shall suffer a painful punishment.
They shall desire to go forth from the fire, but they shall not go forth
from it, and their punishment shall be permanent.
If a man or a woman steal, cut off their hands,y in retribution for that
which they have committed; this is an exemplary punishment appointed by GOD;
and GOD is mighty and wise.
But whoever shall repent after his iniquity, and amend, verily GOD will
be turned unto him,z for GOD is inclined to forgive, and merciful.
Dost thou not know that the kingdom of heaven and earth is GOD'S? He
punisheth whom he pleaseth, and he pardoneth whom he pleaseth; for GOD is
almighty.
O apostle, let not them grieve thee, who hasten to infidelity,a either of
those who say, We believe, with their mouths, but whose hearts believe not;b
or of the Jews, who hearken to a lie, and hearken to other people;c who come
unto thee: they pervert the words of the law from their true places,d and say,
If this be brought unto you, receive it; but if it be not brought unto you,
beware of receiving aught else;e and in behalf of him whom GOD shall resolve
to seduce, thou shalt not prevail with GOD at all. They whose hearts GOD
shall not please to cleanse shall suffer shame in this world, and a grievous
punishment in the next:
who hearken to a lie, and eat that which is forbidden.f But if they come
unto thee for judgment, either judge between them, or leave them;g and if thou
leave them, they shall not hurt thee at all. But if thou undertake to judge,
judge between them with equity; for GOD loveth those who observe justice.

y But this punishment, according to the Sonna, is not to be inflicted,
unless the value of the thing stolen amount to four dinârs, or about forty
shillings. For the first offence, the criminal is to lose his right hand,
which is to be cut off at the wrist; for the second offence, his left foot, at
the ankle; for the third, his left hand; for the fourth, his right foot; and
if he continue to offend, he shall be scourged at the discretion of the
judge.4
z That is, GOD will not punish him for it hereafter; but his repentance
does not supersede the execution of the law here, nor excuse him from making
restitution. Yet, according to al Shâfeï, he shall not be punished if the
party wronged forgive him before he be carried before a magistrate.5
a i.e., Who take the first opportunity to throw off the mask, and join
the unbelievers.
b viz., The hypocritical Mohammedans.
c These words are capable of two senses; and may either mean that they
attended to the lies and forgeries of their Rabbins, neglecting the
remonstrances of Mohammed; or else, that they came to hear Mohammed as spies
only, that they might report what he said to their companions, and represent
him as a liar.1
d See chapter 4, p. 59, note e.
e That is, if what Mohammed tells you agrees with scripture, as
corrupted and dislocated by us, then you may accept it as the word of GOD; but
if not, reject it. These words, it is said, relate to the sentence pronounced
by that prophet on an adulterer and an adulteress,2 both persons of some
figure among the Jews. For they, it seems, though they referred the matter to
Mohammed, yet directed the persons who carried the criminals before him, that
if he ordered them to be scourged, and to have their faces blackened (by way
of ignominy), they should acquiesce in his determination; but in case he
condemned them to be stoned, they should not. And Mohammed pronouncing the
latter sentence against them, they refused to execute it, till Ebn Sûriya (a
Jew), who was called upon to decide the matter, acknowledged the law to be so-
whereupon they were stoned at the door of the mosque.3
f Some understand this of unlawful meats; but others of taking or
devouring, as it is expressed, of usury and bribes.4
g i.e., Take thy choice, whether thou wilt determine their differences
or not. Hence al Shâfeï was of opinion that a judge was not obliged to decide
causes between Jews or Christians; though if one or both of them be
tributaries, or under the protection of the Mohammedans, they are obliged:
this verse not regarding them. Abu Hanîfa, however, thought that the
magistrates were obliged to judge all cases which were submitted to them.6

4 Jallalo'ddin, Al Beidâwi. 5 Idem. 1 Al Beidâwi.
2 See c. 3, p. 34, note r
3 Al Beidâwi. 4 Idem. 6 Idem.

And how will they submit to thy decision, since they have the law,
containing the judgment of GOD?h Then will they turn their backs, after this;i
but those are not true believers.k
We have surely sent down the law, containing direction, and light:
thereby did the prophets, who professed the true religion, judge those who
judaized; and the doctors and priests also judged by the book of GOD, which
had been committed to their custody; and they were witnesses thereof.l
Therefore fear not men, but fear me; neither sell my signs for a small price.
And whoso judgeth not according to what GOD hath revealed, they are infidels.
We have therein commanded them, that they should give life for life,m and
eye for eye, and nose for nose, and ear for ear, and tooth for tooth; and that
wounds should also be punished by retaliation:n but whoever should remit it as
alms, it should be accepted as an atonement for him. And whoso judgeth not
according to what GOD hath revealed, they are unjust.
50 We also caused Jesus the son of Mary to follow the footsteps of the
prophets, confirming the law which was sent down before him; and we gave him
the gospel, containing direction and light; confirming also the law which was
given before it, and a direction and admonition unto those who fear God:
that they who have received the gospel might judge according to what GOD
hath revealed therein: and whoso judgeth not according to what GOD hath
revealed, they are transgressors.
We have also sent down unto thee the book of the Koran with truth,
confirming that scripture which was revealed before it; and preserving the
same safe from corruption. Judge therefore between them according to that
which GOD hath revealed; and follow not their desires, by swerving from the
truth which hath come unto thee. Unto every of you have we given a law, and
an open path;
and if GOD had pleased, he had surely made you one people;o but he hath
thought fit to give you different laws, that he might try you in that which he
hath given you respectively. Therefore strive to excel each other in good
works: unto GOD shall ye all return, and then will he declare unto you that
concerning which ye have disagreed.

h In the following passage Mohammed endeavours to answer the objections
of the Jews and Christians, who insisted that they ought to be judged, the
former by the law of Moses, and the latter by the gospel. He allows that the
law was the proper rule of judging till the coming revelation of the Korân,
which is so far from being contradictory to either of the former, that it is
more full and explicit; declaring several points which had been stifled or
corrupted therein, and requiring a rigorous execution of the precepts in both,
which had been too remissly observed, or rather neglected, by the latter
professors of those religions.
i That is, notwithstanding their outward submission, they will not
abide by thy sentence, though conformable to the law, if it contradict their
own false and loose decisions.
k As gainsaying the doctrine of the books which they acknowledge for
scripture.
l That is, vigilant, to prevent any corruptions therein.
m The original word is soul.
n See Exod. xxi. 24, &c.
o i.e., He had given you the same laws, which should have continued in
force through all ages, without being abolished or changed by new
dispensations; or he could have forced you all to embrace the Mohammedan
religion.1

1 Idem.

Wherefore do thou, O prophet, judge between them according to that which
GOD hath revealed, and follow not their desires; but beware of them, lest they
cause thee to errp from part of those precepts which GOD hath sent down unto
thee; and if they turn back,q know that GOD is pleased to punish them for some
of their crimes; for a great number of men are transgressors.
Do they therefore desire the judgment of the time of ignorance?r but who
is better than GOD, to judge between people who reason aright?
O true believers, take not the Jews or Christians for your friends; they
are friends the one to the other; but whoso among you taketh them for his
friends, he is surely one of them: verily GOD directeth not unjust people.
Thou shalt see those in whose hearts there is an infirmity, to hasten
unto them, saying, We fear lest some adversity befall us;s but it is easy for
GOD to give victory, or a command from him,t that they may repent of that
which they concealed in their minds.
And they who believe will say, Are these the men who have sworn by GOD,
with a most firm oath, that they surely held with you?u their works are become
vain, and they are of those who perish.
O true believers, whoever of you apostatizeth from his religion, GOD will
certainly bring other people to supply his place,x whom he will love, and who
will love him; who shall be humble towards the believers; but severe to the
unbelievers: they shall fight for the religion of GOD, and shall not fear the
obloquy of the detractor. This is the bounty of GOD, he bestoweth it on whom
he pleaseth: GOD is extensive and wise.

p It is related that certain of the Jewish priests came to Mohammed
with a design to entrap him; and having first represented to him that if they
acknowledged him for a prophet, the rest of the Jews would certainly follow
their example, made this proposal-that if he would give judgment for them in a
controversy of moment which they pretended to have with their own people, and
which was agreed to be referred to his decision, they would believe him; but
this Mohammed absolutely refused to comply with.2
q Or refuse to be judged by the Korân.
r That is, to be judged according to the customs of paganism, which
indulge the passions and vicious appetites of mankind: for this, it seems, was
demanded by the Jewish tribes of Koreidha and al Nadîr.3
s These were the words of Ebn Obba, who, when Obâdah Ebn al Sâmat
publicly renounced the friendship of the infidels, and professed that he took
GOD and his apostle for his patrons, said that he was a man apprehensive of
the fickleness of fortune, and therefore would not throw off his old friends,
who might be of service to him hereafter.1
t To extirpate and banish the Jews; or to detect and punish the
hypocrites.
u These words may be spoken by the Mohammedans either to one another or
to the Jews, since these hypocrites had given their oaths to both.2
x This is one of those accidents which, it is pretended, were foretold
by the Korân long before they came to pass. For in the latter days of
Mohammed, and after his death, considerable numbers of the Arabs quitted his
religion, and returned to Paganism, Judaism, or Christianity. Al Beidâwi
reckons them up in the following order. 1. Three companies of Banu Modlaj,
seduced by Dhu'lhamâr al Aswad al Ansi, who set up for a prophet in Yaman, and
grew very powerful there.3 2. Banu Honeifa, who followed the famous false
prophet Moseilama.4 3. Banu Asad, who acknowledged Toleiha Ebn Khowailed,
another Banu Asad, who acknowledged Toleiha Ebn Khowailed, another pretender
to divine revelation,5 for their prophet. All these fell off in Mohammed's
lifetime. The following, except only the last, apostatized in the reign of
Abu Becr. 4. Certain of the tribe of Fezârah, headed by Oyeyma Ebn Hosein.
5. Some of the tribe of Ghatfân, whose leader was Korrah Ebn Salma. 6. Banu
Soleim, who followed al Fajâah Ebn Ad Yalîl. 7. Banu Yarbu, whose captain
was Malec Ebn Noweirah Ebn Kais. 8. Part of the tribe of Tamîm, the
proselytes of Sajâj the daughter of al Mondhar, who gave herself out for a
prophetess.6 9. The tribe of Kendah, led by al Asháth Ebn Kais. 10. Banu
Becr Ebn al Wayel, in the province of Bahrein, headed by al Hotam Ebn Zeid.
And, 11. Some of the tribe of Ghassân, who with their prince Jabalah Ebn al
Ayham, renounced Mohammedism in the time of Omar, and returned to their former
profession of Christianity.7
But as to the persons who fulfilled the other part of this prophecy, by
supplying the loss of so many renegades, the commentators are not agreed.
Some will have them to be the inhabitants of Yaman, and others the Persians;
the authority of Mohammed himself being vouched for both opinions. Others,
however, suppose them to be 2,000 of the tribe of al Nakhá (who dwelt in
Yaman), 5,000 of those of Kendah and Bajîlah, and 3,000 of unknown descent,8
who were present at the famous battle of Kadesia, fought in the Khalîfat of
Omar, and which put an end to the Persian empire.9

2 Al Beidâwi. 3 Idem. 1 Idem. 2 Idem.
3 See the Prelim. Disc. Sect. VIII.
4 See ibid. 5 See Ibid. 6 See ibid. 7 See
ibid. Sect I. 8 Vide D'Herbel. Bibl. Orient. p. 226.
9 Al Beidâwi.

60 Verily your protector is GOD, and his apostle, and those who believe,
who observe the stated times of prayer, and give alms, and who bow down to
worship.
And whoso taketh GOD, and his apostle, and the believers for his friends,
they are the party of GOD, and they shall be victorious.
O true believers, take not such of those to whom the scriptures were
delivered before you, or of the infidels, for your friends, who make a
laughing-stock, and a jest of your religion;y but fear GOD, if ye be true
believers;
nor those who when ye call to prayer, make a laughing-stock and a jest of
it;z this they do, because they are people who do not understand.
Say, O ye who have received the scriptures, do ye reject us for any other
reason than because we believe in GOD, and that revelation which hath been
sent down unto us, and that which was formerly sent down, and for that the
greater part of you are transgressors?
Say, Shall I denounce unto you a worse thing than this, as to the reward
which ye are to expect with GOD? He whom GOD hath cursed, and with whom he
hath been angry, having changed some of them into apes and swine,a and who
worship Taghût,b they are in the worse condition, and err more widely from the
straightness of the path.
When they came unto you, they said, We believe: yet they entered into
your company with infidelity, and went forth from you with the same; but GOD
well knew what they concealed.
Thou shalt see many of them hastening unto iniquity and malice, and to
eat things forbidden;c and woe unto them for what they have done.
Unless their doctors and priests forbid them uttering wickedness, and
eating things forbidden; woe unto them for what they shall have committed.
The Jews say, The hand of GOD is tied up.d Their hands shall be tied
up,e and they shall be cursed for that which they have said. Nay his hands
are both stretched forth; he bestoweth as he pleaseth: that which hath been
sent down unto thee from thy LORDf shall increase the transgression and
infidelity of many of them; and we have put enmity and hatred between them,
until the day of resurrection. So often as they shall kindle a fire for war
GOD shall extinguish it;g and they shall set their minds to act corruptly in
the earth, but GOD loveth not the corrupt doers.

y This passage was primarily intended to forbid the Moslems entering
into a friendship with two hypocrites named Refâa Ebn Zeid, and Soweid Ebn al
Hareth, who, though they had embraced Mohammedism, yet ridiculed it on all
occasions, and were notwithstanding greatly beloved among the prophet's
followers.
z These words were added on occasion of a certain Christian, who
hearing the Muadhdhin, or crier, in calling to prayers, repeat this part of
the usual form, I profess that Mohammed is the apostle of GOD, said aloud, May
GOD burn the liar: but a few nights after his own house was accidentally set
on fire by a servant, and himself and his family perished in the flames.1
a The former were the Jews of Ailah, who broke the sabbath;2 and the
latter those who believed not in the miracle of the table which was let down
from heaven to Jesus.3 Some, however, imagine that the Jews of Ailah only are
meant in this place, pretending that the young men among them were
metamorphosed into apes, and the old men into swine.4
b See chap. 2, p. 28.
c See before, p. 73.
d That is, he is become niggardly and close-fisted. These were the
words of Phineas Ebn Azûra (another indecent expression of whom, almost to the
same purpose, is mentioned elsewhere)5 when the Jews were much impoverished by
a dearth, which the commentators will have to be a judgment on them for their
rejecting of Mohammed; and the other Jews who heard him, instead of reproving
him, expressed their approbation of what he had said.6
e i.e., They shall be punished with want and avarice. The words may
also allude to the manner wherein the reprobates shall appear at the last day,
having their right hands tied up to their necks;7 which is the proper
signification of the Arabic word.
f viz., The Korân.
g Either by raising feuds and quarrels among themselves, or by granting
the victory to the Moslems. Al Beidâwi adds, that on the Jews neglecting the
true observance of their law, and corrupting their religion, GOD has
successively delivered them into the hands, first of Bakht Nasr or
Nebuchadnezzar, then of Titus the Roman, and afterwards of the Persians, and
has now at last subjected them to the Mohammedans.

1 Idem. 2 See c. 2, p. 8. 3 See towards the end
of this chapter 4 Al Beidâwi.
5 Cap. 3, p. 51. 6 Al Beidâwi. 7 See the Prelim. Disc. Sect.
IV.

70 Moreover if they who have received the scriptures believe, and fear God,
we will surely expiate their sins from them, and we will lead them into
gardens of pleasure; and if they observe the law, and the gospel, and the
other scriptures which have been sent down unto them from their LORD, they
shall surely eat of good things both from above them, and from under their
feet.h Among them there are people who act uprightly; but how evil is that
which many of them do work!
O apostle, publish the whole of that which hath been sent down unto thee
from thy LORD: for if thou do not, thou dost not in effect publish any part
thereof;i and GOD will defend thee against wicked men;k for GOD directeth not
the unbelieving people.
Say, O ye who have received the scriptures, ye are not grounded on
anything, until ye observe the law and the gospel and that which hath been
sent down unto you from your LORD. That which hath been sent down unto thee
from thy LORD will surely increase the transgression and infidelity of many of
them: but be not thou solicitous for the unbelieving people.
Verily they who believe, and those who Judaize, and the Sabians, and the
Christians, whoever of them believeth in GOD and the last day, and doth that
which is right, there shall come no fear on them, neither shall they be
grieved.l
We formerly accepted the covenant of the children of Israel, and sent
apostles unto them. So often as an apostle came unto them with that which
their souls desired not, they accused some of them of imposture, and some of
them they killed:
and they imagined that there should be no punishment for those crimes,
and they became blind, and deaf.m Then was GOD turned unto them;n afterwards
many of them again became blind and deaf; but GOD saw what they did.

h That is, they shall enjoy the blessings both of heaven and earth.
i That is, if thou do not complete the publication of all thy
revelations without exception, thou dost not answer the end for which they
were revealed; because the concealing of any part, renders the system of
religion which GOD has thought fit to publish to mankind by thy ministry lame
and imperfect.1
k Until this verse was revealed, Mohammed entertained a guard of armed
men for his security, but on his receiving this assurance of GOD'S protection,
he immediately dismissed them.2
l See chap. 2, p. 8.
m Shutting their eyes and ears against conviction and the remonstrance
of the law; as when they worshipped the calf.
n i.e., Upon their repentance.

1 Al Beidâwi, Jallalo'ddin. 2 Idem.

They are surely infidels, who say, Verily GOD is Christ the son of Mary;
since Christ said, O children of Israel, serve GOD, my LORD and your LORD;
whoever shall give a companion unto GOD, GOD shall exclude him from paradise,
and his habitation shall be hell fire; and the ungodly shall have none to help
them.
They are certainly infidels, who say, GOD is the third of three:o for
there is no GOD, besides one GOD; and if they refrain not from what they say,
a painful torment shall surely be inflicted on such of them as are
unbelievers.
Will they not therefore be turned unto GOD, and ask pardon of him? since
GOD is gracious and merciful.
Christ the son of Mary is no more than an apostle; other apostles have
preceded him; and his mother was a woman of veracity:p they both ate food.q
Behold, how we declare unto them the signs of God's unity; and then behold how
they turn aside from the truth.
80 Say unto them, Will ye worship, besides GOD, that which can cause you
neither harm nor profit? GOD is he who heareth and seeth.
Say, O ye who have received the scriptures, exceed not the just bounds in
your religion,r by speaking beside the truth; neither follow the desires of
people who have heretofore erred, and who have seduced many, and have gone
astray from the straight path.s
Those among the children of Israel who believe not were cursed by the
tongue of David, and of Jesus the son of Mary.t This befell them because they
were rebellious and transgressed: they forbade not one another the wickedness
which they committed; and woe unto them for what they committed.
Thou shalt see many of them take for their friends those who believe not.
Woe unto them for what their souls have sent before them,u for that GOD is
incensed against them, and they shall remain in torment forever.
But, if they had believed in GOD, and the prophet, and that which hath
been revealed unto him, they had not taken them for their friends; but many of
them are evil-doers.
Thou shalt surely find the most violent of all men in enmity against the
true believers to be the Jews, and the idolaters: and thou shalt surely find
those among them to be the most inclinable to entertain friendship for the
true believers, who say, We are Christians. This cometh to pass, because
there are priests and monks among them; and because they are not elated with
pride:x
And when they hear that which hath been sent down to the apostle read
unto them, thou shalt see their eyes overflow with tears, because of the truth
which they perceive therein,y saying, O LORD, we believe; write us down
therefore with those who bear witness to the truth,