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h Some suppose the prophet and the companions of his flight in general,
are here intended: others suppose that those are particularly meant in this
place, who, after Mohammed's departure, were imprisoned at Mecca on account of
their having embraced his religion, and suffered great persecution from the
Koreish; as, Belâl, Soheib, Khabbab, Ammâr, Abes, Abu'l Jandal, and Sohail.1
i It is uncertain whether the pronoun they relates to the infidels, or
to the true believers. If to the former, the consequence would be, that they
they would be desirous of attaining to the happiness of the Mohajerîn, by
professing the same faith; if to the latter, the knowledge of this is urged as
a motive to patience and perseverance.2
j See chapter 7, p. 110, note r; chapter 12, p. 189, &c.
k Literally, this admonition.3
l See chapter 13, p. 182, note c.
m Or, which they know not; foolishly imagining that they have power to
help them, or interest with GOD to intercede for them.
As to the ancient Arabs setting apart a certain portion of the produce
of their lands for their idols, and their superstitions abstaining from the
use of certain cattle, in honour to the same, see chapter 5, p. 86, and
chapter 6, p. 102, and the notes there.

1 Al Beidâwi. 2 Idem. 3 See the Prelim. Disc.
Sect. III. p. 44.

They attribute daughters unto GODn (far be it from him!) but unto
themselves children of the sex which they desire.o
60 And when any of them is told the news of the birth of a female, his face
becometh black,p and he is deeply afflicted:
he hideth himself from the people, because of the ill tidings which have
been told him; considering within himself whether he shall keep it with
disgrace, or whether he shall bury it in the dust. Do they not make an ill
judgment?
Unto those who believe not in the next life, the similitude of evil ought
to be applied, and unto GOD the most sublime similitude:q for he is mighty and
wise.
If GOD should punish men for their iniquity, he would not leave on the
earth any moving thing: but he giveth them respite unto an appointed time; and
when their time shall come, they shall not be respited an hour, neither shall
their punishment be anticipated.
They attribute unto GOD that which they dislike themselves,r and their
tongues utter a lie; namely, that the reward of paradise is for them. There
is no doubt but that the fire of hell is prepared for them, and that they
shall be sent thither before the rest of the wicked.
By GOD, we have heretofore sent messengers unto the nations before thee:
but Satan prepared their works for them; he was their patron in this world,s
and in that which is to come they shall suffer a grievous torment.
We have not sent down the book of the Koran unto thee, for any other
purpose, than that thou shouldest declare unto them that truth concerning
which they disagree; and for a direction and mercy unto people who believe.
GOD sendeth down water from heaven, and causeth the earth to revive after
it hath been dead. Verily herein is a sign of the resurrection unto people
who hearken.
Ye have also in cattle an example of instruction: we give you to drink of
that which is in their bellies; a liquor between digested dregs, and blood;t
namely, pure milk,u which is swallowed with pleasure by those who drink it.

n See the Prelim. Disc. p. 14. Al Beidâwi says, that the tribes of
Khozâah and Kenâna, in particular, used to call the angels the daughters of
GOD.
o viz., Sons: for the birth of a daughter was looked on as a kind of
misfortune among the Arabs; and they often used to put them to death by
burying them alive.1
p i.e., Clouded with confusion and sorrow.
q This passage condemns the Meccans' injudicious and blasphemous
application of such circumstances to GOD as were unworthy of him, and not only
derogatory to the perfections of the Deity, but even disgraceful to man; while
they arrogantly applied the more honourable circumstances to themselves.
r By giving him daughters, and associates in power and honour; by
disregarding his messengers; and by setting apart the better share of the
presents and offerings for their idols, and the worse for him.2
s Or, He is the patron of them (viz. the Koreish) this day, &c.
t The milk consisting of certain particles of the blood, supplied from
the finer parts of the ailment. Ebn Abbas says, that the grosser parts of the
food subside into excrement, and that the finer parts are converted into milk,
and the finest of all into blood.
u Having neither the colour of the blood, nor the smell of the
excrements.

1 See chapter 81. 2 Al Beidâwi

And of the fruits of palm-trees, and of grapes, ye obtain an inebriating
liquor, and also good nourishment.x Verily herein is a sign unto people who
understand.
70 Thy LORD spake by inspiration unto the bee, saying, Provide thee housesy
in the mountains, and in the trees, and of those materials wherewith men build
hives for thee:
then eat of every kind of fruit, and walk in the beaten paths of thy
LORD.z There proceedeth from their bellies a liquor of various colours,a
wherein is a medicine for men.b Verily herein is a sign unto people who
consider.
GOD hath created you, and he will hereafter cause you to die: and some of
you shall have his life prolonged to a decrepit age, so that he shall forget
whatever he knew; for GOD is wise and powerful.
GOD causeth some of you to excel others in worldly possessions: yet they
who are caused to excel do not give their wealth unto the slaves whom their
right hands possess, that they may become equal sharers therein.c Do they
therefore deny the beneficence of GOD?
GOD hath ordained you wives from among yourselves,d and of your wives
hath granted you children and grand-children; and hath bestowed on you good
things for food. Will they therefore believe in that which is vain, and
ungratefully deny the goodness of GOD?
They worship, besides GOD, idols which possess nothing wherewith to
sustain them, either in heaven, or on earth; and have no power.
Wherefore liken not anything unto GOD:e for GOD knoweth, but ye know not.
GOD propoundeth as a parable a possessed slave, who hath power over
nothing, and him on whom we have bestowed a good provision from us, and who
giveth alms thereout both secretly and openly:f shall these two be esteemed
equal? GOD forbid! But the greater part of men know it not.

x Not only wine, which is forbidden, but also lawful food, as dates,
raisins, a kind of honey flowing from the dates, and vinegar.
Some have supposed that these words allow the moderate use of wine; but
the contrary is the received opinion.
y So the apartments which the bee builds are here called, because of
their beautiful workmanship, and admirable contrivance, which no geometrician
can excel.2
z i.e., The ways through which, by GOD'S power, the bitter flowers
passing the bee's stomach become money; or, the methods of making honey, which
he has taught her by instinct; or else the ready way home from the distant
places to which that insect flies.3
a viz., Honey; the colour of which is very different, occasioned by the
different plants on which the bees feed; some being white, some yellow, some
red, and some black.4
b The same being not only good food, but a useful remedy in several
distempers, particularly those occasioned by phlegm. There is a story, that a
man came once to Mohammed, and told him that his brother was afflicted with a
violent pain in his belly: upon which the prophet bade him give him some
honey. The fellow took his advice; but soon after coming again, told him that
the medicine had done his brother no manner of service: Mohammed answered, Go
and give him more honey, for God speaks truth, and thy brother's belly lies.
And the dose being repeated, the man, by GOD'S mercy, was immediately cured.5
c These words reprove the idolatrous Meccans, who could admit created
beings to a share of the divine honour, though they suffered not their slaves
to share with themselves to what GOD had bestowed on them.6
d That is, of your own nations and tribes. Some think the formation of
Eve from Adam is here intended.
e Or propound no similitudes or comparisons between him and his
creatures. One argument the Meccans employed in defence of their idolatry, it
seems, was, that the worship of inferior deities did honour to GOD; in the
same manner as the respect showed to the servants of a prince does honour to
the prince himself.7
f The idols are here likened to a slave, who is so far from having
anything of his own, that he is himself in the possession of another; whereas
GOD is as a rich free man, who provideth for his family abundantly, and also
assisteth others who have need, both in public, and in private.8

1 See chapter 2, p. 23. 2 Al Beidâwi. 3 Idem.
4 Idem. 5 Idem.
6 Idem. 7 Idem. 8 Idem, Jallalo'ddin.

GOD also propoundeth as a parable two men; one of them born dumb, who is
unable to do or understand anything, but is a burden unto his master;
whithersoever he shall send him, he shall not return with any good success:
shall this man, and he who hath his speech and understanding, and who
commandeth that which is just, and followeth the right way, be esteemed
equal?g
Unto GOD alone is the secret of heaven and earth known. And the business
of the last hourh shall be only as the twinkling of an eye, or even more
quick: for GOD is almighty.
80 GOD hath brought you forth from the wombs of your mothers; ye knew
nothing, and he gave you the senses of hearing and seeing, and understandings,
that ye might give thanks.
Do they not behold the fowls which are enabled to fly in the open
firmament of heaven? none supporteth them except GOD. Verily herein are signs
unto people who believe.
GOD hath also provided you houses for habitations for you; and hath also
provided you tents of the skins of cattle, which ye find light to be removed
on the day of your departure to new quarters, and easy to be pitched on the
day of your sitting down therein: and of their wool, and their fur, and their
hair, hath he supplied you with furniture and household-stuff for a season.
And GOD hath provided for you, of that which he hath created,
conveniences to shade you from the sun,i and he hath also provided you places
of retreat in the mountains,j and he hath given you garments to defend you
from the heat,k and coats of mail to defend you in your wars. Thus doth he
accomplish his favor towards you, that ye may resign yourselves unto him.
But if they turn back, verily thy duty is public preaching only.
They acknowledge the goodness of GOD, and afterwards they deny the same;l
but the greater part of them are unbelievers.m
On a certain day we will raise a witness out of every nation:n then they
who shall have been unbelievers shall not be suffered to excuse themselves,
neither shall they be received into favor.
And when they who shall have acted unjustly shall see the torment
prepared for them; (it shall not be mitigated unto them, neither shall they be
respited):
and when those who shall have been guilty of idolatry shall see their
false gods,o they shall say, O LORD, these are our idols which we invoked,
besides thee. But they shall return an answer unto them, saying, Verily ye
are liars.p
And on that day shall the wicked offer submission unto GOD; and the false
deities which they imagined shall abandon them.

g The idol is here again represented under the image of one who, by a
defect in his senses, is a useless burthen to the man who maintains him; and
GOD, under that of a person completely qualified either to direct or to
execute any useful undertaking. Some suppose the comparison is intended of a
true believer and an infidel.
h That is, The resurrection of the dead.
i As trees, houses, tents, mountains, &c.
j viz., Caves and grottos, both natural and artificial.
k Al Beidâwi says, that one extreme, and that the most insupportable in
Arabia, is here put for both; but Jallalo'ddin supposes that by heat we are in
this place to understand cold.
l Confessing God to be the author of all the blessings they enjoy; and
yet directing their worship and thanks to their idols, by whose intercession
they imagine blessings are obtained.
m Absolutely denying GOD'S providence, either through ignorance or
perverseness.
n See chapter 4, p. 59, note z.
o Literally, Their companions.
p For that we are not the companions of GOD, as ye imagined; neither
did ye really serve us, but your own corrupt affections and lusts; nor yet
were ye led into idolatry by us, but ye fell into it of your own accord.1

1 Al Beidâwi.

90 As for those who shall have been infidels, and shall have turned aside
others from the way of GOD, we will add unto them punishment upon punishment
because they have corrupted others.
On a certain day we will raise up in every nation a witness against them,
from among themselves; and we will bring thee, O Mohammed, as a witness
against these Arabians. We have sent down unto thee the book of the Koran,
for an explication of everything necessary both as to faith and practice, and
a direction, and mercy, and good tidings unto the Moslems.
Verily GOD commandeth justice, and the doing of good, and the giving unto
kindred what shall be necessary; and he forbiddeth wickedness, and iniquity,
and oppression: he admonisheth you that ye may remember.q
Perform your covenant with GOD,r when ye enter into covenant with him;
and violate not your oaths, after the ratification thereof; since ye have made
GOD a witness over you. Verily GOD knoweth that which ye do.
And be not like unto her who undoeth that which she hath spun, untwisting
it after she hath twisted it strongly;s taking your oaths between you
deceitfully, because one party is more numerous than another party.t Verily
GOD only tempteth you therein; and he will make that manifest unto you, on the
day of resurrection, concerning which ye now disagree.
If GOD had pleased, he would surely have made you one people:u but he
will lead into error whom he pleaseth, and he will direct whom he pleaseth;
and ye shall surely give an account of that which ye have done.
Therefore take not your oaths between you deceitfully lest your foot
slip, after it hath been steadfastly fixed, and ye taste evil in this life,
for that ye have turned aside from the way of GOD; and ye suffer a grievous
punishment in the life to come.
And sell not the covenant of GOD for a small price;x for with GOD is a
better recompense prepared for you, if ye be men of understanding.
That which is with you will fail; but that which is with GOD is
permanent: and we will surely reward those who shall persevere, according to
the utmost merit of their actions.

q This verse, which was the occasion of the conversion of Othmân Ebn
Matûn, the commentators say, containeth the whole which it is a man's duty
either to perform or to avoid; and is alone a sufficient demonstration of what
is said in the foregoing verse. Under the three things here commanded, they
understand the belief of GOD'S unity, without inclining to atheism, on the one
hand, or polytheism, on the other; obedience to the commands of God; and
charity towards those in distress. And under the three things forbidden, they
comprehend all corrupt and carnal affections; all false doctrines and
heretical opinions; and all injustice towards man.2
r By persevering in his true religion. Some think that the oath of
fidelity taken to Mohammed by his followers is chiefly intended here.
s Some suppose that a particular woman is meant in this passage, who
used (like Penelope) to undo at night the work that she had done in the day.
Her name, they say, was Reita Bint Saad Ebn Teym, of the tribe of Koreish.3
t Of this insincerity in their alliances the Koreish are accused; it
being usual with them, when they saw the enemies of their confederates to be
superior in force, to renounce their league with their old friends, and strike
up one with the others.4
u Or, of one religion.
x That is, Be not prevailed on to renounce your religion, or your
engagements with your prophet, by any promises or gifts of the infidels. For,
it seems, the Koreish, to tempt the poorer Moslems to apostatize, made them
offers, not very considerable indeed, but such as they imagined might be worth
their acceptance.5

2 Idem. 3 Idem. 4 Idem. 5 Idem.

Whoso worketh righteousness, whether he be male or female, and is a true
believer, we will surely raise him to a happy life; and we will give them
their reward, according to the utmost merit of their actions.
100 When thou readest the Koran, have recourse unto GOD, that he may
preserve thee from Satan driven away with stones;y
he hath no power over those who believe, and who put confidence in their
LORD;
but his power is over those only who take him for their patron, and who
give companions unto God.
When we substitute in the Koran an abrogating verse in lieu of a verse
abrogated (and GOD best knoweth the fitness of that which he revealeth), the
infidels say, Thou art only a forger of these verses: but the greater part of
them know not truth from falsehood.
Say, The holy spiritz hath brought the same down from thy LORD with
truth; that he may confirm those who believe, and for a direction and good
tidings unto the Moslems.
We also know that they say, Verily, a certain man teacheth him to compose
the Koran. The tongue of the person unto whom they incline is a foreign
tongue; but this, wherein the Koran is written, is the perspicuous Arabic
tongue.a

y Mohammed one day reading in the Korân, uttered a horrid blasphemy, to
the great scandal of those who were present, as will be observed in another
place;1 to excuse which he assured them that those words were put into his
mouth by the devil; and to prevent any such accident for the future, he is
here taught to beg GOD'S protection before he entered on that duty.2 Hence
the Mohammedans, before they begin to read any part of this book, repeat these
words, I have recourse unto God for assistance against Satan driven away with
stones.
z viz., Gabriel. See chapter 2, p. 10.
a This was a great objection made by the Meccans to the authority of
the Korân; for when Mohammed insisted, as a proof of its divine original, that
it was impossible a man so utterly unacquainted with learning as himself could
compose such a book, they replied, that he had one or more assistants in the
forgery; but as to the particular person or persons suspected of this
confederacy, the traditions differ. One says it was Jabar, a Greek, servant
to Amer Ebn al Hadrami, who could read and write well;3 another, that they
were Jabar and Yesâr, two slaves who followed the trade of sword-cutlers at
Mecca, and used to read the pentateuch and gospel, and had often Mohammed for
their auditor, when he passed that way.4 Another tells us, it was one Aïsh,
or Yâïsh, a domestic of al Haweiteb Ebn Abd al Uzza, who was a man of some
learning, and had embraced Mohammedism.5 Another supposes it was one Kais, a
Christian, whose house Mohammed frequented;6 another, that it was Addâs, a
servant of Otba Ebn Rabîa;7 and another, that it was Salmân the Persian.8
According to some Christian writers,9 Abdallah Ebn Salâm, the Jew who
was so intimate with Mohammed (named by one, according to the Hebrew dialect,
Abdias Ben Salon and by another, Abdala Celen), was assisting to him in the
compiling his pretended revelations. This Jew Dr. Prideaux confounds with
Salmân the Persian, who was a very different man, as a late author10 has
observed before me; wherefore, and for that we may have occasion to speak of
Salmân hereafter, it may be proper to add a brief extract of his story as told
by himself. He was of a good family of Ispahan, and, in his younger years,
left the religion of his country to embrace Christianity; and travelling into
Syria, was advised by a certain monk of Amuria to go into Arabia, where a
prophet was expected to arise about that time, who should establish the
religion of Abraham; and whom he should know, among other things, by the seal
of prophecy between his shoulders. Salmân performed the journey, and meeting
with Mohammed at Koba, where he rested in his flight to Medina, soon found him
to be the person he sought, and professed Islâm.11
The general opinion of the Christians, however is, that the chief help
Mohammed had in the contriving his Korân, was from a Nestorian monk named
Sergius, supposed to be the same person with the monk Boheira, with whom
Mohammed in his younger years had some conference, at Bosra, a city of Syria
Damascena, where that monk resided.12 To confirm

1 In not. ad cap. 22. 2 Jallalo'ddin, Al Beidâwi, Yahya, &c.
3 Al Zamakhshari, Al Beidâwi, Yahya.
4 Al Zamakh., Al Beidâwi. See Prid. Life of Mah. p. 32. 5 Iidem.
6 Jallalo'ddin. 7 Al Zamakh., Yahya.
8 Al Zamakh., Al Beidâwi. 9 Ricardi Confut. Legis Saracenicæ, c.
13. Joh. Andreas, de Confus. Sectæ Mahometanæ, c. 2 See Prid. Life of Mah.
pp. 33, 34. 10 Gagnier not. in Abulf. Vit. Moh. p. 74. 11 Ex
Ebn Ishak. Vide Gagnier, ibid 12 See Prid. ubi sup. p. 35, &c.
Gagnier, ubi sup. pp. 10, 11. Marrac. de Alcor. p. 37.

Moreover as for those who believe not the signs of GOD, GOD will not
direct them, and they shall suffer a painful torment:
verily they imagine a falsehood who believe not in the signs of GOD, and
they are really the liars.
Whoever denieth GOD, after he hath believed, except him who shall be
compelled against his will, and whose heart continueth steadfast in the faith,
shall be severely chastised:b but whoever shall voluntarily profess
infidelity, on those shall the indignation of GOD fall, and they shall suffer
a grievous punishment.
This shall be their sentence, because they have loved the present life
above that which is to come, and for that GOD directeth not the unbelieving
people.
110 These are they whose hearts, and hearing, and sight, GOD hath sealed up;
and these are the negligent: there is no doubt but that in the next life they
shall perish.

which supposition, a passage has been produced from an Arab writer,1 who says
that Boheira's name in the books of the Christians, is Sergius; but this is
only a conjecture; and another2 tells us, his true name was Saïd, or Felix,
and his surname Boheira. But be that as it will, if Boheira and Sergius were
the same man, I find not the least intimation in the Mohammedan writers that
he ever quitted his monastery to go into Arabia (as is supposed by the
Christians); and his acquaintance with Mohammed at Bosra was too early to
favour the surmise of his assisting him in the Korân, which was composed long
after; though Mohammed might, from his discourse, gain some knowledge of
Christianity and of the scriptures, which might be of use to him therein.
From the answer given in this passage of the Korân to the objection of
the infidels, viz., that the person suspected by them to have a hand in the
Korân spoke a foreign language, and therefore could not, with any face of
probability, be supposed to assist in a composition written in the Arabic
tongue, and with so great elegance, it is plain this person was no Arabian.
The word Ajami, which is here used, signifies any foreign or barbarous
language in general; but the Arabs applying it more particularly to the
Persian, it has been thence concluded by some that Salmân was the person;
however, if it be true that he came not to Mohammed till after the Hejra,
either he could not be the man here intended, or else this verse must have
been revealed at Medina, contrary to the common opinion.
b These words were added for the sake of Ammâr Ebn Yaser, and some
others, who being taken and tortured by the Koreish, renounced their faith out
of fear, though their hearts agreed not with their mouths.3 It seems Ammâr
wanted the constancy of his father and mother, Yâser, and Sommeya, who
underwent the like trial at the same time with their son, and resolutely
refusing to recant, were both put to death, the infidels tying Sommeya between
two camels, and striking a lance through her privy parts.4 When news was
brought to Mohammed, that Ammâr had denied the faith, he said, it could not
be, for that Ammâr was full of faith from the crown of his head to the sole of
his foot, faith being mixed and incorporated with his very flesh and blood;
and when Ammâr himself came weeping to the prophet, he wiped his eyes, saying,
What fault was it of thine, if they forced thee?
But though it be here said, that those who apostatize in appearance
only, to avoid death or torments, may hope for pardon from GOD, yet it is
unanimously agreed by the Mohammedan doctors, to be much more meritorious and
pleasing in the sight of GOD, courageously and nobly to persist in the true
faith, and rather to suffer death itself than renounce it, even in words. Nor
did the Mohammedan religion want its martyrs, in the strict sense of the word;
of which I will here give two instances, besides the above-mentioned. One is
that of Khobaib Ebn Ada, who being perfidiously sold to the Koreish, was by
them put to death in a cruel manner, by mutilation, and cutting off his flesh
piecemeal; and being asked, in the midst of his tortures, whether he did not
wish Mohammed was in his place, answered I would not wish to be with my
family, my substance, and my children, on condition that Mohammed was only to
be pricked with a thorn.5 The other is that of a man who was put to death by
Moseilama, on the following occasion. That false prophet having taken two of
Mohammed's followers, asked one of them, what he said of Mohammed? the man
answered, That he was the apostle of God: And what sayest thou of me? added
Moseilama; to which he replied, Thou also art the apostle of God; whereupon he
was immediately dismissed in safety. But the other, having returned the same
answer to the former question, refused to give any to the last, though
required to do it three several times, but pretended to be deaf, and was
therefore slain. It is related that Mohammed, when the story of these two men
was told him, said, The first of them threw himself on God's mercy; but the
latter professed the truth; and he shall find his account in it.6