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s Some ceremonies used at the pilgrimage of Mecca being mentioned in
this chapter, gave occasion to the inscription.
t Some1 except two verses, beginning at these words, There are some men
who serve GOD, in a wavering manner, &c. And others2 six verses, beginning
at, These are two opposite parties, &c.
u Or, the earthquake which, some say, is to happen a little before the
sun rises from the west; one sign of the near approach of the day of
judgment.3
x See the Prelim. Disc. Sect. IV. p. 64.
y This passage was revealed on account of al Nodar Ebn al Hareth, who
maintained that the angels were the daughters of GOD, that the Korân was a
fardel of old fables, and denied the resurrection.4
z See chapter 96.

1 Jallalo'ddin. 2 Al Beidâwi. 3 See the Prelim. Disc.
Sect. IV. p. 61, &c.
4 Al Beidâwi.

There is a man who disputeth concerning GOD without either knowledge, or
a direction, or an enlightening book;a
proudly turning his side, that he may seduce men from the way of GOD.
Ignominy shall attend him in this world; and on the day of resurrection we
will make him taste the torment of burning,
10 when it shall be said unto him. This thou sufferest because of that
which thy hands have formerly committed; for GOD is not unjust towards
mankind.
There are some men who serve GOD in a wavering manner, standing, as it
were, on the vergeb of the true religion. If good befall one of them, he
resteth satisfied therein; but if any tribulation befall him, he turneth
himself round, with the loss both of this world, and of the life to come.
This is manifest perdition.
He will call upon that, besides GOD, which can neither hurt him, nor
profit him. This is an error remote from truth.
He will invoke him who will sooner be of hurt to his worshipper than of
advantage. Such is surely a miserable patron, and a miserable companion.
But GOD will introduce those who shall believe, and do righteous works,
into gardens through which rivers flow; for GOD doth that which he pleaseth.
Whoso thinketh that GOD will not assist his apostle in this world, and in
the world to come, let him strain a rope towards heaven, then let him put an
end to his life, and see whether his devices can render that ineffectual, for
which he was angry.c
Thus do we send down the Koran, being evident signs: for GOD directeth
whom he pleaseth.
As to the true believers, and those who Judaize, and the Sabians, and the
Christians, and the Magians, and the idolaters; verily GOD shall judge between
them on the day of resurrection; for GOD is witness of all things.
Dost thou not perceive that all creatures both in heaven and on earth
adore GOD;d and the sun, and the moon, and the stars, and the mountains, and
the trees, and the beasts, and many men? but many are worthy of chastisement:
and whomsoever GOD shall render despicable, there shall be none to
honour; for GOD doth that which he pleaseth.

a The person here meant, it is said, was Abu Jahl,1 a principal man
among the Koreish, and a most inveterate enemy of Mohammed and his religion.
His true name was Amru Ebn Heshâm, of the family of Makhzûm; and he was
surnamed Abu'lhocm, i.e., the father of wisdom, which was afterwards changed
into Abu Jahl, or the father of folly. He was slain in the battle of Bedr.2
b This expression alludes to one who being posted in the skirts of an
army, if he sees the victory inclining to his own side, stands his ground, but
if the enemy is likely to prevail, takes to his heels.
The passage, they say, was revealed on account of certain Arabs of the
desert, who came to Medina, and having professed Mohammedism, were well enough
pleased with it so long as their affairs prospered, but if they met with any
adversity, were sure to lay the blame on their new religion. A tradition of
Abu Saïd mentions another accident as the occasion of this passage, viz., that
a certain Jew embraced Islâm, but afterwards taking a dislike to it, on
account of some misfortune which had befallen him, went to Mohammed, and
desired he might renounce it, and be freed from the obligation of it: but the
prophet told him that no such thing was allowed in his religion.3
c Or, Let him tie a rope to the roof of his house, and hang himself;
that is, let him carry his anger and resentment to ever so great a height,
even to be driven to the most desperate extremities, and see whether with all
his endeavours he will be able to intercept the divine assistance.4
d Confessing his power, and obeying his supreme command.

1 Jallalo'ddin. 2 See chapter 8, p. 132. 3 Al
Beidâwi. 4 Idem.

20 These are two opposite parties, who dispute concerning their LORD.e And
they who believe not shall have garments of fire fitted unto them: boiling
water shall be poured on their heads;
their bowels shall be dissolved thereby, and also their skins; and they
shall be beaten with maces of iron.
So often as they shall endeavor to get out of hell, because of the
anguish of their torments, they shall be dragged back into the same; and their
tormentors shall say unto them, Taste ye the pain of burning.
GOD will introduce those who shall believe, and act righteously, into
gardens through which rivers flow: they shall be adorned therein with
bracelets of gold, and pearls; and their vestures therein shall be silk.
They are directed unto a good saying;f and are directed into the
honourable way.
But they who shall disbelieve, and obstruct the way of GOD, and hinder
men from visiting the holy temple of Mecca, which we have appointed for a
place of worship unto all men: the inhabitant thereof, and the stranger have
an equal right to visit it:
and whosoever shall seek impiously to profane it, we will cause him to
taste a grievous torment.
Call to mind when we gave the site of the house of the Caaba for an abode
unto Abraham,g saying, Do not associate anything with me; and cleanse my house
for those who compass it, and who stand up, and who bow down to worship.
And proclaim unto the people a solemn pilgrimage;h let them come unto
thee on foot, and on every lean camel, arriving from every distant road;
that they may be witnesses of the advantages which accrue to them from
the visiting this holy place,i and may commemorate the name of GOD on the
appointed days,j in gratitude for the brute cattle which he hath bestowed on
them. Wherefore eat thereof, and feed the needy, and the poor.
30 Afterwards let them put an end to the neglect of their persons;k and let
them pay their vows,l and compass the ancient house.m

e viz., The true believers, and the infidels. The passage is said to
have been revealed on occasion of a dispute between the Jews and the
Mohammedans; the former insisting that they were in greater favour with GOD,
their prophet and revelations being prior to those of the latter; and these
replying, that they were more in GOD'S favour, for that they believed not only
in Moses but also in Mohammed, and in all the scriptures without exception;
whereas the Jews rejected Mohammed, though they knew him to be a prophet, out
of envy.1
f viz., The profession of GOD'S unity; or these words, which they shall
use at their entrance into paradise, Praise be unto GOD, who hath fulfilled
his promise unto us.2
g i.e., For a place of religious worship; showing him the spot where it
had stood, and also the model of the old building, which had been taken up to
heaven at the flood.3
h It is related that Abraham, in obedience to this command, went up to
Mount Abu kobeis, near Mecca, and cried from thence, O men, perform the
pilgrimage to the house of your LORD; and that GOD caused those who were then
in the loins of their fathers, and the wombs of their mothers, from east to
west, and who, he knew beforehand, would perform the pilgrimage, to hear his
voice. Some say, however, that these words were directed to Mohammed,
commanding him to proclaim the pilgrimage of valediction:4 according to which
exposition the passage must have been revealed at Medina.
i viz., The temporal advantage made by the great trade driven at Mecca
during the pilgrimage, and the spiritual advantage of having performed so
meritorious a work.
j Namely, The ten first days of Dhu'lhajja; or the tenth day of the
same month, on which they slay the sacrifices, and the three following days.5
k By shaving their heads, and other parts of their bodies, and cutting
their beards and nails in the valley of Mina; which the pilgrims are not
allowed to do from the time they become Mohrims, and have solemnly dedicated
themselves to the performance of the pilgrimage, till they have finished the
ceremonies, and slain their victims.6
l By doing the good works which they have vowed to do in their
pilgrimage. Some understand the words only of the performance of the
requisite ceremonies.
m i.e., The Caaba; which the Mohammedans pretend was the first edifice
built and appointed for the worship of GOD.1 The going round this chapel is a
principal ceremony of the pilgrimage, and is often repeated; but the last time
of their doing it, when they take their farewell of the temple, seems to be
more particularly meant in this place.

1 Idem. 2 Idem. 3 See the Prelim. Disc., Sect. IV.
4 Al Beidâwi. 5 Idem, Jallalo'ddin. 6 Iidem. See
chapter 2, p. 14, chapter 5, p. 85, and Bobov. de Peregr. Meccana, p. 15, &c.
1 See chapter 3, p. 42, and the Prelim. Disc. Sect. IV.

This let them do. And whoever shall regard the sacred ordinances of
GOD;n this will be better for him in the sight of his LORD. All sorts of
cattle are allowed you to eat, except what hath been read unto you, in former
passages of the Koran, to be forbidden. But depart from the abomination of
idols, and avoid speaking that which is false:o
being orthodox in respect to GOD, associating no other god with him; for
whoever associateth, any other with GOD is like that which falleth from
heaven, and which the birds snatch away, or the wind bloweth to a far distant
place.p
This is so. And whoso maketh valuable offerings unto GOD;q verily they
proceed from the piety of men's hearts.
Ye receive various advantages from the cattle designed for sacrifices,
until a determined time for slaying them: then the place of sacrificing them
is at the ancient house.
Unto the professors of every religionr have we appointed certain rites,
that they may commemorate the name of GOD on slaying the brute cattle which he
hath provided for them. Your GOD is one GOD: wherefore resign yourselves
wholly unto him. And do thou bear good tidings unto those who humble
themselves;
whose hearts, when mention is made of GOD, are struck with fear; and unto
those who patiently endure that which befalleth them; and who duly perform
their prayers, and give alms out of what we have bestowed on them.
The camels slain for sacrifice have we appointed for you as symbols of
your obedience unto GOD: ye also receive other advantages from them.
Wherefore commemorate the name of GOD over them, when ye slay them, standing
on their feet disposed in right order:s and when they are fallen down dead,
eat of them; and give to eat thereof both unto him who is content with what is
given him, without asking, and unto him who asketh.t Thus have we given you
dominion over them, that ye might return us thanks.

n By observing what he has commanded, and avoiding what he has
forbidden, or, as the words also signify, Whoever shall honour what GOD hath
sanctified, or commanded not to be profaned; as the temple and territory of
Mecca, and the sacred months, &c.
o Either by asserting wrong and impious things of the Deity; or by
bearing false witness against your neighbours.
p Because he who falls into idolatry, sinketh from the height of faith
into the depth of infidelity, has his thoughts distracted by wicked lusts, and
is hurried by the devil into the most absurd errors.2
q By choosing a well-favoured and costly victim, in honour of him to
whom it is destined. They say Mohammed once offered a hundred fat camels, and
among them one which had belonged to Abu Jahl, having in his nose a ring of
gold: and that Omar offered a noble camel, for which he had been bid three
hundred dinârs.3
The original may also be translated generally, Whoso regardeth the rites
of the pilgrimage, &c. But the victims seem to be more particularly intended
in this place.
r Jallalo'ddin understands this passage in a restrained sense, of the
former nations who were true believers; to whom God appointed a sacrifice, and
a fixed place and proper ceremonies for the offering of it.
s That is, as some expound the word, standing on three feet, having one
of their fore feet tied up, which is the manner of tying camels to prevent
their moving from the place. Some copies instead of sawâffa, read sawâffena,
from the verb safana, which properly signifies the posture of a horse, when he
stands on three feet, the edge of the fourth only touching the ground.
t Or, as the words may also be rendered, Unto him who asketh in a
modest and humble manner, and unto him who wanteth but dareth not ask.

2 Al Beidâwi. 3 Idem.

Their flesh is not accepted of GOD, neither their blood; but your piety
is accepted of him. Thus have we given you dominion over them, that ye might
magnify GOD, for the revelations whereby he hath directed you. And bear good
tidings unto the righteous,
that GOD will repel the ill designs of the infidels from the true
believers; for GOD loveth not every perfidious unbeliever.
40 Permission is granted unto those who take arms against the unbelievers,
for that they have been unjustly persecuted by them (and GOD is certainly able
to assist them):
who have been turned out of their habitations injuriously, and for no
other reason than because they say, Our LORD is GOD.u And if GOD did not
repel the violence of some men by others, verily monasteries, and churches,
and synagogues, and the temples of the Moslems, wherein the name of GOD is
frequently commemorated, would be utterly demolished.x And GOD will certainly
assist him who shall be on his side: for GOD is strong and mighty.
And he will assist those who, if we establish them in the earth, will
observe prayer, and give alms, and command that which is just, and forbid that
which is unjust. And unto GOD shall be the end of all things.
If they accuse thee, O Mohammed, of imposture; consider that, before
them, O Mohammed, of imposture; consider that, before them, the people of
Noah, and the tribes of Ad and Thamud, and the people of Abraham, and the
people of Lot, and the inhabitants of Madian, accused their prophets of
imposture: and Moses was also charged with falsehood. And I granted a long
respite unto the unbelievers: but afterwards I chastised them; and how
different was the change I made in their condition!
How many cities have we destroyed, which were ungodly, and which are now
fallen to ruin on their roofs? And how many wells have been abandoned,y and
lofty castles?
Do they not therefore journey through the land? And have they not hearts
to understand with, or ears to hear with? Surely as to these things their
eyes are not blind, but the hearts are blind which are in their breasts.
They will urge thee to hasten the threatened punishment; but GOD will not
fail to perform what he hath threatened: and verily one day with thy LORD is
as a thousand years, of those which ye compute.z
Unto how many cities have I granted respite, though they were wicked?
Yet afterwards I chastised them: and unto me shall they come to be judged at
the last day.
Say, O men, verily I am only a public preacher unto you.

u This was the first passage of the Korân which allowed Mohammed and
his followers to defend themselves against their enemies by force, and was
revealed a little before the flight to Medina; till which time the prophet had
exhorted his Moslems to suffer the injuries offered them with patience, which
is also commanded in above seventy different places of the Korân.1
x That is, The public exercise of any religion, whether true or false,
is supported only by force; and therefore, as Mohammed would argue, the true
religion must be established by the same means.
y That is, How many spots in the deserts, which were formerly
inhabited, are now abandoned? a neglected well being the proper sign of such a
deserted dwelling in those parts, as ruins are of a demolished town.
Some imagine that this passage intends more particularly a well at the
foot of a certain hill in the province of Hadramaut, and a castle built on the
top of the same hill, both belonging to the people of Handha Ebn Safwân, a
remnant of the Thamudites, who having killed their prophet, were utterly
destroyed by GOD, and their dwelling abandoned.2
z See 2 Pet. iii. 8.

1 Al Beidâwi, &c. Vide the Prelim. Disc. Sect. II. p. 38, &c.
2 Iidem

And they who believe, and do good works, shall obtain forgiveness and an
honourable provision.
50 But those who endeavor to make our signs of none effect shall be the
inhabitants of hell.
We have sent no apostle, or prophet, before thee, but, when he read,
Satan suggested some error in his reading.a But GOD shall make void that
which Satan hath suggested: then shall GOD confirm his signs; for GOD is
knowing and wise.
But this he permitteth, that he may make that which Satan hath suggested,
a temptation unto those in whose hearts there is an infirmity, and whose
hearts are hardened (for the ungodly are certainly in a wide disagreement from
the truth):
and that they on whom knowledge hath been bestowed may know that this
book is the truth from thy LORD, and may believe therein; and that their
hearts may acquiesce in the same: for GOD is surely the director of those who
believe, into the right way.
But the infidels will not cease to doubt concerning it, until the hour of
judgment cometh suddenly upon them; or until the punishment of a grievous dayb
overtake them.
On that day the kingdom shall be GOD'S: he shall judge between them. And
they who shall have believed, and shall have wrought righteousness, shall be
in gardens of pleasure;
but they who shall have disbelieved, and shall have charged our signs
with falsehood, those shall suffer a shameful punishment.
And as to those who shall have fled their country for the sake of GOD'S
true religion, and afterwards shall have been slain, or shall have died; on
them will GOD bestow an excellent provision; and GOD is the best provider.
He will surely introduce them with an introduction with which they shall
be well pleased; for GOD is knowing and gracious.
This is so. Whoever shall take a vengeance equal to the injury which
hath been done him,c and shall afterwards be unjustly treated;d verily GOD
will assist him: for GOD is merciful, and ready to forgive.
60 This shall be done, for that GOD causeth the night to succeed the day,
and he causeth the day to succeed the night; and for that GOD both heareth and
seeth.

a The occasion of the passage is thus related. Mohammed one day
reading the 53rd chapter of the Korân, when he came to this verse, What think
ye of Allât, and al Uzza, and of Manâh, the other third goddess? the devil put
the following words into his mouth, which he pronounced through inadvertence,
or, as some tell us, because he was then half asleep.1 viz., These are the
most high and beauteous damsels, whose intercession is to be hoped for. The
Koreish, who were sitting near Mohammed, greatly rejoiced at what they had
heard, and when he had finished the chapter, joined with him and his followers
in making their adoration: but the prophet, being acquainted by the angel
Gabriel with the reason of their compliance, and with what he had uttered, was
deeply concerned at his mistake, till this verse was revealed for his
consolation.2
We are told however by Al Beidâwi, that the more intelligent and
accurate persons reject the aforesaid story; and the verb, here translated
read, signifying also to wish for anything, interpret the passage of the
suggestions of the devil to debauch the affections of those holy persons, or
to employ their minds in vain wishes and desires.
b Or, a day which maketh childless; by which some great misfortune in
war is expressed: as the overthrow the infidels received at Bedr. Some
suppose the resurrection is here intended.
c And shall not take a more severe revenge than the fact deserves.
d By the aggressor's seeking to revenge himself again of the person
injured, by offering him some further violence.
The passage seems to relate to the vengeance which the Moslems should
take of the infidels, for their unjust persecution of them.

1 Yahya. 2 Al Beidâwi, Jallalo'ddin, Yahya, &c. See
chapter 16, p. 203.

This, because GOD is truth, and because what they invoke besides him is
vanity; and for that GOD is the high, the mighty.
Dost thou not see that GOD sendeth down water from heaven, and the earth
becometh green? for GOD is gracious and wise.
Unto him belongeth whatsoever is in heaven and on earth: and GOD is self-
sufficient, worthy to be praised.
Dost thou not see that GOD hath subjected whatever is in the earth to
your service, and also the ships which sail in the sea, by his command? And
he withholdeth the heaven that it fall not on the earth, unless by his
permission:e for GOD is gracious unto mankind, and merciful.
It is he who hath given you life, and will hereafter cause you to die;
afterwards he will again raise you to life, at the resurrection: but man is
surely ungrateful.
Unto the professors of every religion have we appointed certain rites,
which they observe. Let them not therefore dispute with thee concerning this
matter: but invite them unto thy LORD: for thou followest the right direction.
But if they enter into debate with thee, answer, GOD well knoweth that
which ye do:
GOD will judge between you on the day of resurrection, concerning that
wherein ye now disagree.
Dost thou not know that GOD knoweth whatever is in heaven and on earth?
Verily this is written in the book of his decrees: this is easy with GOD.
70 They worship, besides GOD, that concerning which he hath sent down no
convincing proof, and concerning which they have no knowledge: but the unjust
doers shall have none to assist them.
And when our evident signs are rehearsed unto them, thou mayest perceive,
in the countenances of the unbelievers, a disdain thereof: it wanteth little
but that they rush with violence on those who rehearse our signs unto them.
Say, Shall I declare unto you a worse thing than this? The fire of hell,
which GOD hath threatened unto those who believe not, is worse; and an unhappy
journey shall it be thither.
O men, a parable is propounded unto you; wherefore hearken unto it.
Verily the idols which ye invoke, besides GOD, can never create a single fly,
although they were all assembled for that purpose: and if the fly snatch
anything from them, they cannot recover the same from it.f Weak is the
petitioner, and the petitioned.
They judge not of GOD according to his due estimation: for GOD is
powerful and mighty.
GOD chooseth messengers from among the angels,g and from among men: for
GOD is he who heareth and seeth.
He knoweth that which is before them, and that which is behind them: and
unto GOD shall all things return.
O true believers, bow down, and prostrate yourselves, and worship your
LORD; and work righteousness, that ye may be happy:
and fight in defence of GOD'S true religion, as it behooveth you to fight
for the same. He hath chosen you, and hath not imposed on you any difficulty
in the religion which he hath given you, the religion of your father Abraham:
he hath named you Moslems

e Which it will do at the last day.
f The commentators say, that the Arabs used to anoint the images of
their gods with some odoriferous composition, and with honey, which the flies
eat, though the doors of the temple were carefully shut, getting in at the
windows or crevices.
Perhaps Mohammed took this argument from the Jews, who pretend that the
temple of Jerusalem, and the sacrifices there offered to the true GOD, were
never annoyed by flies;1 whereas swarms of those insects infested the heathen
temples, being drawn thither by the steam of the sacrifices.2
g Who are the bearers of the divine revelations to the prophets; but
ought not to be the objects of worship.

1 Pirke Aboth c. 5, Sect. 6, 7. 2 Vide Selden, de Diis
Syris, Synt. 2, c. 6.

heretofore, and in this book; that our apostle may be a witness against
you at the day of judgment, and that ye may be witnesses against the rest of
mankind. Wherefore be ye constant at prayer; and give alms: and adhere firmly
unto GOD. He is your master; and he is the best master, and the best
protector.