* decrease of wealth, and loss of lives, and scarcity of fruits: but bear good tidings unto the patient, who, when a misfortune befalleth them, say, We are God's, and unto him shall we surely return. Upon them shall be bless ings from their LORD and mercy, and they are the rightly directed. Moreover Safa and Merwah are two of the monuments of God: whoever therefore goeth on pilgrimage to the temple of Mecca or visiteth it, it shall be no crime in him if he compass them both." And as for him who voluntarily performeth a good work; verily GoD is grateful and knowing. They who conceal any of the evident signs, or the direction which we have sent down, after what we have manifested unto men in the scripture, GoD shall curse them; and they who curse shall curse them. But as for those who repent and amend, and make known what they concealed, I will be turned unto them, for I am easy to be reconciled and merciful. Surely they who believe not, and die in their unbelief, upon them shall be the curse of GOD, and of the angels, and of all men; they shall remain under it for ever, their punishment shall not be alleviated, neither shall they be regarded. is one God; there is no God but He, the most merciful. creation of heaven and earth, and the vicissitude of night and day, and in the ship which saileth in the sea, loaden with what is profitable for mankind, and in the rain water which God sendeth from heaven, quickening thereby the dead earth, and replenishing the same with all sorts of cattle, and in the change of winds, and the clouds that are compelled to do service between heaven and earth, are signs to people of understanding: yet some men take idols beside GOD, and love them as with the love due to God; but the true believers are more fervent in love towards God. Oh that they who act unjustly did perceive, when they behold their punishAn expression frequently in the mouths of the Mohammedans, when under any great affliction, or in any imminent danger. Your GoD Now in the "He who shall have performed the pilgrimage to Mecca, and shall have visited the holy house, shall be exempted from offering an expiatory victim, provided that he maketh the circuit of those two mountains. He who goeth beyond what the precept requireth shall experience the gratitude of the Lord."-Savary. Safa and Merwa are two mountains near Mecca, whereon were anciently two idols, to which the pagan Arabs used to pay a superstitious veneration. Jallalo'ddin says this passage was revealed because the followers of Mohammed made a scruple of going round these mountains, as the idolaters did. But the true reason of his allowing this relic of ancient superstition seems to be the difficulty he found in preventing it. Abu'l Kâsem Hebato'llah thinks these last words are abrogated by those other, Who will reject the religion of Abraham, except he who hath infatuated his soul? So that he will have the meaning to be quite contrary to the letter, as if it had been, it shall be no crime in him if he do not compass them. However, the expositors are all against him, and the ceremony of running between these two hills is still observed at the pilgrimage. That is, the angels, the believers, and all things in general. But Yahya interprets i. of the curses which will be given to the wicked, when they cry out because of the punishment of the sepulchre, by all who hear them, that is by all creatures except men and genii. Or, az fallalo'ddin expounds it, God will not wait for their repentance. The original word signifies properly that are pressed or compelled to do personal service without hire; which kind of service is often exacted by the eastern princes of their subjects, and is called by the Greek and Latin writers, Angaria. The scripture often mentions this sort of compulsion or force. * See the Prelim Disc. sect iv. • Jallalo'ddin. Or it may be translated, Although the ungodly will perceive, &c. But some copica ment, that all power belongeth unto God, and that he is severe n punishing! When those who have been followed shall separate themselves from their followers, and shall see the punishment, and the cords of relation between them shall be cut in sunder; the followers shall say, If we could return to life, we would separate ourselves from them, as they have now separated themselves from us. So GOD will show them their works; they shall sigh grievously, and shall not come forth from the fire of hell. O men, eat of that which is lawful and good on the earth; and tread not in the steps of the devil, for he is your open enemy. Verily he commandeth you evil and wickedness, and that ye should say that of GoD which ye know not. And when it is said unto them who believe not, Follow that which God hath sent down; they answer, Nay, but we will follow that which we found our fathers practise. What? though their fathers knew nothing, and were not rightly directed? The unbelievers are like unto one who crieth aloud to that which heareth not so much as his calling,* or the sound of his voice. They are deaf, dumb, and blind, therefore do they not understand. O true believers, eat of the good things which we have bestowed on you for food, and return thanks unto Gon, if ye serve him.. Verily he hath forbidden you to eat that which dieth of itself, and blood and swine's flesh, and that on which any other name but God's hath been invocated. But he who is forced by necessity, not lusting, nor returning to transgress, it shall be no crime in him if he eat of those things, for God is gracious and merciful. Moreover they who conceal any part of the scripture which God hath sent down unto them, and sell it for a small price, they shall swallow into their bellies nothing but fire; GoD shall not speak unto them on the day of resurrection, neither shall he purify them, and they shall suffer a grievous punishment. These are they who have sold direction for error, and pardon for punishment: but how great will their suffering be in the fire! This they shall endure, because God sent down the book of the Koran with truth, and they who disagree concerning that book are certainly in a wide mistake. It is not righteousness that ye turn your faces in prayer towards the east and the west, but righteousness is of him who believeth in GoD and the last day, and the angels, and the scriptures, and the prophets; who giveth money for God's sake unto his kindred, and unto orphans, and the needy, and the stranger, and those who ask, and for redemption of captives; who is constant at prayer, and giveth alms; and of those who perform their covenant, when they have covenanted, and who behave themselves patiently in adversity, and hardships, and in time of violence. instead of wara, in the third person, read tara, in the second; and then it must be rendered. Oh if thou didst see when the ungodly behold their punishment, &c. That is, when the broachers or heads of new sects shall at the last day forsake or wash their hands of their disciples, as if they were not accomplices in their superstitions. "The unbelievers are like unto him who heareth the sound of the voice without comprehending any thing. Deaf, dumb, and blind, they have no understanding ”—Savary. For this reason, whenever the Mohammedans kill any animal for food they always say Bismillah, or In the name of God; which if it be neglected, they think it not lawfu to eat of it. these are they who are true, and these are they who fear GoD. O true believers, the law of retaliation is ordained you for the slain: the free shall die for the free, and the servant for the servant, and a woman for a woman: but he whom his brother shall forgive may be prosecuted,* and obliged to make satisfaction according to what is just, and a fine shall be set on him with humanity. This is indulgence from your LORD, and mercy. And he who shall transgress after this, by killing the murderer, shall suffer a grievous punishment. And in this law of retaliation ye have life, O ye of understanding, that peradventure ye may fear. It is ordained you, when any of you is at the point of death, if he leave any goods, that he bequeath a legacy to his parents, and kindred, according to what shall be reasonable. This is a duty incumbent on those who fear Gon. But he who shall change the legacy, after he hath heard it bequeathed by the dying person, surely the sin thereof shall be on those who change it, for God is he who heareth and knoweth. Howbeit he who apprehendeth from the testator any mistake or injustice, and shall compose the matter between them, that shall be no crime in him, for God is gracious and merciful. O true believers, a fast is ordained you, as it was ordained unto those before you, that ye may fear GoD. A certain number of days shall ye fast: but he among you who shall be sick, or on a journey, shall fast an equal number of other days. And those who can keep it, and do not, must redeem their neglect by maintaining of a poor man.' And he who voluntarily dealeth better with the poor man than he is obliged, this shall be better for him. But if ye fast it will be better for you, if ye knew it. The month of Ramadan shall ye fast, in which the Koran was sent down This is not to be strictly taken; for, according to the Sonna, a man is also to be put to death for the murder of a woman. Regard is also to be had to difference in religion, so that a Mahommedan, though a slave, is not to be put to death for an infidel, though a freeman. But the civil magistrates do not think themselves always obliged to conform to the last determination of the Sonna. He who forgiveth the murderer of his brother, shall have the right of requiring a reasonable reparation, which shall be thankfully paid."-Savary. This is the common practice in Mahommedan countries, particularly in Persia ;" where the relations of the deceased may take their choice, either to have the murderer put into their hands to be put to death; or else to accept of pecuniary satisfaction. That is, the legacy was not to exceed a third part of the testator's substance, nor to be given where there was no necessity. But this injunction is abrogated by the law concerning inheritances. The expositors differ much about the meaning of this passage, thinking it very improbable that people should be left entirely at liberty either to fast or not, on compounding for it in this manner. Jallalo'ddin therefore supposes the negative particle not to be understood, and that this is allowed only to those who are not able to fast, by reason of age or dangerous sickness: but afterwards he says, that in the beginning of Mahommedism it was free for them to choose whether they would fast or maintain a poor man; which liberty was soon after taken away, and this passage abrogated by the following, Therefore let him who shall be present in this month, fast the same month. Yet this abrogation, he says, does not ex tend to women with child, or that give suck, lest the infant suffer. Al Zamakhshari, having first given an explanation of Ebn Abbas, who by a different interpretation of the Arabic word Yotikunaho which signifies can or are able to fast, rer. ders it, Those who find great difficulty therein, &c., adds an exposition of his own, by sup posing something to be understood; according to which the sense will be, Those who can fust, and yet have a legal excuse to break it, must redeem it, &c. According to the usual quantity which a man cats in a day, and the custom of the country. 'Jallalo'ddin. 8 Vide Chardin, Voyage de Perse, t. ii. p. 299, &c. • Jallalo'ddin 0 from heaven, a direction unto men, and declarations of direction, and tho distinction between good and evil. Therefore, let him among you who shall be present in this month, fast the same month; but he who shall be sick, or on a journey, shall fast the like number of other days. GOD would make this an ease unto you, and would not make it a difficulty unto you; that ye may fulfil the number of days, and glorify God, for that he hath directed you, and that ye may give thanks. When my servants ask thee concerning me, Verily I am near; I will hear the prayer of him that prayeth, when he prayeth unto me: but let them hearken unto me, and believe in me, that they may be rightly directed. It is lawful for you, on the night of the fast, to go in unto your wives; they are a garment P unto you, and ye are a garment unto them. GOD knoweth that ye defraud yourselves therein, wherefore he turneth unto you, and forgiveth you. Now, therefore, go in unto them; and earnestly desire that which GOD ordaineth you, and eat and drink, until ye can plainly distinguish a white thread from a black thread by the day-break: then keep the fast until night, and go not in unto them, but be constantly present in the places of worship. These are the prescribed bounds of GoD, therefore draw not near them to transgress them. Thus God declareth his signs unto men, that ye may fear him. Consume not your wealth among yourselves in vain; nor present it unto judges, that ye may devour part of men's substance unjustly, against your own consciences. They will ask thee concerning the phases of the moon: Answer, They are times appointed unto men, and to show the season of the pilgrimage to Mecca. It is not righteousness that ye enter your houses by the back parts thereof, but righteousness is of him who feareth God. Therefore enter your houses by their doors; and fear GoD, that ye may be happy. And fight for the religion of GoD against those who fight against you; but transgress not by attacking them first, for God loveth not the transgressors. And kill them wherever ye find them, and turn them out of that whereof they have dispossessed you; for temptation to idolatry is more grievous than slaughter; yet fight not against them in the holy temple, until they attack you therein; but if they attack you, slay them there. This shall be the reward of infidels. But if they desist, God is gracious and mer ciful. Fight therefore against them, until there be no temptation to idoia. try, and the religion be God's; but if they desist, then let there be no See the Prelim. Disc. sect. iv. i. e. At home, and not in a strange country, where the fast cannot be performed, or on a journey. In the beginning of Mohammedism, during the fast, they neither lay with their wives rate nor drank after supper. But both are permitted by this passage.' A metaphorical expression, to signify the mutual comfort a man and his wife find in each other. Some of the Arabs had a superstitious custom after they had been at Mecca, (in pilgrimage, as it seems) on their return home, not to enter their house by the old door, but to make a hole through the back part for a passage, which practice is here reprehended. Jallalo'ddin. hostility, except against the ungodly. A sacred month for a sacred month, and the holy limits of Mecca, if they attack you therein, do ye also attack them therein in retaliation; and whoever transgresseth against you by so doing, do ye transgress against him in like manner as he hath transgressed against you, and fear GoD, and know that God is with those who fear him. Contribute out of your substance toward the defence of the religion of GOD. and throw not yourselves with your own hands into perdition; and do good, for God loveth those who do good. Perform the pilgrimage of Mecca, and the visitation of God; and, if ye be besieged, send that offering which shall be the easiest; and shave not your heads,' until your offering reacheth the place of sacrifice. But, whoever among you is sick, or is troubled with any distemper of the head, must redeem the shaving his head, by fasting, or alms, or some offering." When ye are secure from enemies, he who tarrieth in the visitation of the temple of Mecca until the pilgrimage, shall bring that offering which shall be the easiest. But he who findeth not any thing to offer, shall fast three days in the pilgrimage, and seven when ye are returned: they shall be ten days complete. This is incumbent on him whose family shall not be present at the holy temple. And fear God, and know that God is severe in punishing. The pilgrimage must be performed in the known months: whosoever therefore purposeth to go on pilgrimage therein, let him not know a woman, nor transgress, nor quarrel in the pilgrimage. The good which ye do, GoD knoweth it. Make provision for your journey; but the best provision is piety: and fear me, O ye of understanding. It shall be no crime in you, if ye seek an increase from your LORD, by trading during the pilgrimage. And when ye go in procession' from Arafat remember GoD near the holy monument"; and remember him for that he hath directed you, although ye were before As to these sacred months, wherein it was unlawful for the ancient Arabs to attack one another, see the Prelim. Disc. sect. vii. i. e. Be not accessary to your own destruction, by neglecting your contributions towards the wars against infidels, and thereby suffer them to gather strength. For this was a sign they had completed their vow, and performed all the ceremonies of the pilgrimage That is, either by fasting three days, or feeding six poor people, or sacrificing a sheep. This passage is somewhat obscure. Yahya interprets it of him who marries a wife during the visitation, and performs the pilgrimage the year following. But Jallalo'ddin expounds it of him who stays within the sacred enclosures, in order to complete the cere monies, which (as it should seem) he had not been able to do within the prescribed time. * i. e. Shawâl, Dhu'lkaada, and Dhu'lhajja. See the Prelim. Disc. sect. iv. The original word signifies to rush forward impetuously; as the pilgrims do when they proceed from Arafât to Mozdalifa. A mountain near Mecca, so called, because Adam there met and knew his wife, after a long separation. Yet others say that Gabriel, after he had instructed Abraham in all the sacred ceremonies, coming to Arafat there asked him if he knew the ceremonies which had been shown him; to which Abraham answering in the affirmative, the mountain had thence its name.' In Arabic, al Masher al haram. It is a mountain in the farther part of Mozdalifa, where it is said Mohammed stood praying and praising Gop, till his face became extremely shining. Bobovius calls it Forkh. but the true name seems to be Kazah; the variation being occasioned only by the different pointing of the Arabic letters. 3 See before p. 5. note f. Jallalo'ddin. 'Al Hasan. Tallalo'ddin. |