tended among themselves, after manifest signs had been shown unto them. But they fell to variance; therefore some of them believed, and some of them believed not; and if GOD had so pleased, they would not have contended among themselves; but GoD doth what he will. U true be lievers, give alms of that which we have bestowed unto you, before the day cometh wherein there shall be no merchandising, nor friendship, nor intercession. The infidels are unjust doers. GOD! there is no God but he ; the living, the self-subsisting: neither slumber nor sleep seizeth him; to him belongeth whatsoever is in heaven, and on earth. Who is he that can intercede with him, but through his good pleasure? He knoweth that which is past, and that which is to come unto them, and they shall not comprehend any thing of his knowledge, but so far as he pleaseth. His throne is extended over heaven and earth, and the preservation of both is no burden unto him. He is the high, the mighty Let there be no violence in religion. Now is right direction manifestly distinguished from deceit : whoever therefore shall deny Tagut, and believe in God, he shall surely take hold on a strong handle, which shall not be broken; GOD is he who heareth and seeth. GOD is the patron of those who believe; he shall lead them out of darkness into light: but as to those who believe not, their patrons are Tagut; they shall lead them from the light into darkness; they shall be the companions of hell fire, they shall remain therein for ever. Hast thou not considered him who disputed with Abraham concerning his LORD, because God had given him the kingdom? When Abraham said, My LORD is he who giveth life, and killeth: he answered, I give life, and I kill. Abraham said, Verily GOD bringeth the sun from the east, now do thou bring it from the west. Whereupon the infidel was confounded; for God directeth not the ungodly people. Or hast thou not considered how he behaved who passed by a city which had been destroyed, even to her foundations?" He said, How shall GoD quicken this city, after she hath been

The following seven lines contain a magnificent description of the divine majesty and providence; but it must not be supposed the translation comes up to the dignity of the original. This passage is justly admired by the Mohammedans, who recite it in their prayers; and some of them wear it about them engraved on an agate or other precious stone.

This throne, in Arabic called Corsi, is by the Mohammedans supposed to be God's tribunal or seat of justice; being placed under that other called al Arsh, which they say is his imperial throne. The Corsi allegorically signifies the divine providence, which sustains and governs the heaven and the earth, and is infinitely above human comprehension.'

This passage was particularly directed to some of Mohammed's first proselytes, who having sons that had been brought up in idolatry or Judaism, would oblige them to embrace Mohammedism by force."

This word properly signifies an idol, or whatever is worshipped besides God; particularly the two idols of the Meccans, Allât and al Uzza; and also the devil, or any seducer.

This was Nimrod; who, as the commentators say, to prove his power of life and death by ocular demonstration, caused two men to be brought before him at the same time, one of whom he slew, and saved the other alive. As to this tyrant's persecution of Abraham, see chap. 21, and the notes thereon.

The person here meant was Ozair or Ezra, who riding on an ass by the ruins of Jeru salem, after it had been destroyed by the Chaldeans, doubted in his mind by what means God could raise the city and its inhabitants again; whereupon God caused him to die, and

Vide Bobov. de Prec. Moham. p. 5, et Reland. Dissert. de Gemmis Arab. pp. 235, 239. ' Vide D'Herbelot. Bibl. Orient. Art. Corsi. "Jallalo'ddin.

1

dead? And GoD caused him to die for an hundred years, and afterwards raised him to life. And God said, how long hast thou tarried here? He answered, A day, or part of a day. GOD said, Nay, thou hast tarried here a hundred years. Now look on thy food and thy drink, they are not yet corrupted; and look on thine ass: and this have we done that we might make thee a sign unto men. And look on the bones of thine ass, how we raise them, and afterwards clothe them with flesh. And when this was shown unto him, he said, I know that God is able to do all things. And when Abraham said, O LORD, show me how thou wilt raise the dead; God said, Dost thou not yet believe? He answered, Yea, but I ask this that my heart may rest at ease. GoD said, take therefore four birds, and divide them; then lay a part of them on every mountain; then call them, and they shall come swiftly unto thee: and know that God is mighty and wise. The similitude of those who lay out their substance, for advancing the religion of GoD, is as a grain of corn which produceth seven ears, and in every ear an hundred grains; for God giveth twofold unto whom he pleaseth: GoD is bounteous and wise. They who lay out their substance for the religion of GOD, and afterwards follow not what they have so laid out by reproaches or mischief, they shall have their reward with their LORD; upon them shall no fear come, neither shall they be grieved. A fair speech and to forgive, is better than alms followed by mischief. GOD is rich and merciful. O true believers, make not your alms of none effect by reproaching, or mischief, as he who layeth out what he hath to appear unto men to men to give alms, and believeth not in GoD and the last day. The like ness of such a one is as a flint covered with earth, on which a violent rain falleth, and leaveth it hard. They cannot prosper in any thing which they have gained, for God directeth not the unbelieving people. And the he remained in that condition 100 years; at the end of which God restored him to life, and he found a basket of figs and a cruse of wine he had with him, not in the least spoiled or corrupted, but his ass was dead, the bones only remaining; and these, while the prophet looked on, were raised and clothed with flesh, becoming an ass again, which being inspired with life, began immediately to bray.3

This apocryphal story may perhaps have taken its rise from Nehemiah's viewing of the ruins of Jerusalem.*

The occasion of this request of Abraham is said to have been on a doubt proposed to him by the devil, in human form, how it was possible for the several parts of the corpse of a man which lay on the sea shore, and had been partly devoured by the wild beasts, the birds, and the fish, to be brought together at the resurrection.'

These birds, according to the commentators, were an eagle (a dove, say others), a peacock, a raven, and a cock; which Abraham cut to pieces, and mingled their flesh and feathers together, or, as some tell us, pounded all in a mortar, and dividing the mass into four parts, laid them on so many mountains, but kept the heads, which he had preserveć whole, in his hand. Then he called them each by their name, and immediately one par flew to the other, till they all recovered their first shape, and then came to be joined to their respective heads.

This seems to be taken from Abraham's sacrifice of birds mentioned by Moses, with some additional circunstances.

i. e. Either by reproaching the person whom they have relieved, with what they have done for them; or by exposing his poverty to his prejudice.

Humanity in words and actions is better than alms after injustice."-Savary.

Jallalo'ddin, Yahya. &c. See D'Herbel. Bibl. Orient, Art. Ozair.

. 12, &c.

Gen. xv.

• Nehem.

See D'Herbelot, p. 13.
Jallalo'ddin.

6

Jallalo'ddin. See D'Horbelot, abi supra.

likeness of those who lay out their substance from a desire to please GOD, and for an establishment for their souls, is as a garden on a hill, on which a violent rain falleth, and it bringeth forth its fruits twofold; and if a violent rain falleth not on it, yet the dew falleth thereon: and GoD seeth that which ye do. Doth any of you desire to have a garden of palm trees and vines, through which rivers flow, wherein ye may have all kinds of fruits, and that he may attain to old age, and have a weak offspring? then a violent fiery wind shall strike it, so that it shall be burned. Thus GoD declareth his signs unto you, that ye may consider. O true believers, bestow alms of the good things which ye have gained, and of that which we have produced for you out of the earth, and choose not the bad thereof, to give it in alms, such as ye would not accept yourselves, otherwise than by connivance and know that God is rich and worthy to be praised. The devil threateneth you with poverty, and commandeth you filthy covetousness; but God promiseth you pardon from himself and abundance: God is bounteous and wise. He giveth wisdom unto whom he pleaseth; and he unto whom wisdom is given hath received much good: but none will consider, except the wise of heart. And whatever alms ye shall give, or whatever vow ye shall vow, verily God knoweth it; but the ungodly shall have none to help them. If ye make your alms to appear, it is well; but if ye conceal them, and give them unto the poor, this will be better for you, and will atone for your sins: and GoD is well informed of that which ye do. The direction of them belongeth not unto thee; but God directeth whom he pleaseth. The good that ye shall give in alms shall redound unto yourselves; and ye shall not give unless out of desire of seeing the face of GOD. And what good thing ye shall give in alms, it shall be repaid you, and ye shall not be treated unjustly; unto the poor who are wholly employed in fighting for the religion of GoD, and cannot go to and fro on the earth; whom the ignorant man thinketh rich, because of their modesty: thou shalt know them by this mark, they ask not men with importunity; and what good ye shall give in alms, verily God knoweth it. They who distribute alms of their substance night and day, in private and in public, shall have their reward with the LORD; on them shall no fear come, neither shall they be grieved. They who devour usury shall not arise from the dead, but as he ariseth whom Satan hath infected by a touch: this shall happen to them because they say, Truly selling is but as usury: and

• This garden is an emblem of alms given out of hypocrisy, or attended with reproaches, which perish, and will be of no service hereafter to the giver."

*Who among you would desire to possess a garden planted with palm trees, adorned with vines. intersected by rivulets, and enriched with all the fruits of the earth; and to be then seized by old age, to leave infants in the cradle, and to see this garden devastated by a whirlwind of flame? Thus doth God reveal his mysteries unto you, that you may turn your thoughts unto him."-Savary.

That is, on having some amends made by the seller of such goods, either by abatement of the price, or giving something else to the buyer to make up the value.

i. e. For the sake of a reward hereafter, and not for any worldly consideration.'

viz. Like demoniacs or possessed persons, that is, in great horror and distraction of mind and convulsive agitation of body.

if

yet GOD hah permitted selling and forbidden usury. He therefore who when there cometh unto him an admonition from his LORD abstaineth from usury for the future, shall have what is past forgiven him, and his affair belongeth unto God. But whoever returneth to usury, they shall be the companions of hell fire, they shall continue therein for ever. GOD shall take his blessing from usury, and shall increase alms: for God loveth no infidel, or ungodly person. But they who believe and do that which is right, and observe the stated times of prayer, and pay their legal alms, they shall have their reward with their LORD: there shall come no fear on them, neither shall they be grieved. O true believers, fear GoD, and remit that which remaineth of usury, if ye really believe; but if ye do it not, hearken unto war, which is declared against you from God and his apostle: yet if ye repent, ye shall have the capital of your money. Deal not unjustly with others, and ye shall not be dealt with unjustly. If there be any debtor under a difficulty of paying his debt, let his creditor wait till it be easy for him to do it; but if ye remit it as alms, it will be better for you, ye knew it. And fear the day wherein ye shall return unto God; then shall every soul be paid what it hath gained, and they shall not be treated unjustly. O true believers, when ye bind yourselves one to the other in a debt for a certain time, write it down; and let a writer write between you according to justice, and let not the writer refuse writing according to what God hath taught him; but let him write, and let him who oweth the debt dictate, and let him fear God his LORD, and not diminish aught thereof. But if he who oweth the debt be foolish, or weak, or be not able to dictate himself, let his agent dictate according to equity; and call to witness two witnesses of your neighbouring men; but if there be not two men, let there be a man and two women of those whom ye shall choose for witnesses: if one of those women should mistake, the other of them will cause her to recollect. And the witnesses shall not refuse, whensoever they shall be called. And disdain not to write it down, be it a large debt, or be it a small one, until its time of payment: this will be more just in the sight of GOD, and more right for bearing witness, and more easy, that ye may not doubt. But if it be a present bargain which ye transact between yourselves, it shall be no crime in you, if ye write it not down. And take witnesses when ye sell one to the other, and let no harm be done to the writer, nor to the witness; which if ye do, it will surely be injustice in you and fear GOD, and GOD will instruct you, for God knoweth all things. And if ye he on a journey, and find no writer, let pledges be taken: but if one of you trust the other, let him who is trusted return what he is trusted with, and fear GoD his LORD. And conceal not the testimony, for he who concealeth it hath surely a wicked heart: GoD knoweth that which ye do. Whatever is in heaven and on earth is God's: and whether ye manifest

Or the interest due before usury was prohibited. For this some of Mohammed's fo lowers exacted of their debtors, supposing they lawfully might."

'Whoever manages his affairs, whether his father, heir, guardian, or interpreter.'

that which is in your minds, or conceal it, GoD will call you to account for it, and will forgive whom he pleaseth, and will punish whom he pleaseth, for God is almighty. The apostle believeth in that which hath been sent down unto him from his LORD, and the faithful also. Every one of them believeth in God, and his angels, and his scriptures, and his apostles: we make no distinction at all between his apostles. And they say, We have heard, and do obey: we implore thy mercy, O LORD, for unto thee must we return. GOD will not force any one beyond its capacity: it shall have the good which it gaineth, and it shall suffer the evil which it gaineth. O LORD, punish us not, if we forget, or act sinfully: O LORD, lay not on us a burden like that which thou hast laid on those who have been before us; neither make us, O LORD, to bear what we have not strength to bear, but be favourable unto us, and spare us, and be merciful unto us. Thou art our patron, help us therefore against the unbelieving nations.

CHAPTER III.

INTITLED, THE FAMILY OF IMRAM; REVEALED AT MEDINA.

IN THE NAME OF THE MOST MERCIFUL GOD.

AL. M. There is no God but GoD, the living, the self-subsisting: he hath sent down unto thee the book of the Koran with truth, confirming that which was revealed before it; for he had formerly sent down the law, and the gospel a direction unto men; and he had also sent down the distinction between good and evil. Verily those who believe not the signs of GOD shall suffer a grievous punishment; for GoD is mighty, able to revenge. Surely nothing is hidden from God, of that which is on earth, or in heaven: it is he who formeth you in the wombs, as he pleaseth; there is no God but he, the mighty, the wise. It is he who hath sent down unto thee the book, wherein are some verses clear to be understood, they are the foundation of the book; and others are parabolical.' But they whose hearts are perverse will follow that which is parabolical therein, out of love of schism, and a desire of the interpretation thereof;

But this, say the Mohammedans, the Jews do, who receive Moses, but reject Jesus; and the Christians, who receive both those prophets, but reject Mohammed ◄

That is, on the Jews, who, as the commentators tell us, were ordered to kill a man by way of atonement, to give one fourth of their substance in alms, and to cut off an un. clean ulcerous part, and were forbidden to eat fat, or animals that divide the hoot, and were obliged to observe the sabbath, and other particulars wherein the Mohammedans are at liberty.s

i

This name is given in the Korân to the father of the Virgin Mary. See below, p. 39. For the meaning of these letters, the reader is referred to the Preliminary Discourse,

⚫ect. iii.

This passage is translated according to the exposition of al Zamakshari and Beidâwi, which seems to be the truest.

The contents of the Koran are here distinguished into such passages as are to be taken . Idem. • Yahya.

• Jallalo'ddin.