C been given thee, say unto them, Come, let us call together our sons and your sons, and our wives, and your wives, and ourselves, and yourselves then let us make imprecations, and lay the curse of GoD on those who lie. Verily this is a true history: and there is no GOD, but God; and God is most mighty and wise. If they turn back, GoD well knoweth the evil doers. Say, O ye who have received the scripture, come to a just determination between us and you; that we worship not any except Gon, and associate no creature with him; and that the one of us take not the other for lords, beside GoD. But if they turn back, say, Bear witness that we are true believers. O ye to whom the scriptures have been given, why do ye dispute concerning Abraham, since the Law and the Gospel were not sent down until after him? Do ye not therefore understand? Behold ye are they who dispute concerning that which ye have some knowledge in; why therefore do you dispute concerning that which ye have no knowledge of? God knoweth, but ye know not. Abraham was neither a Jew nor a Christian; but he was of the true religion, one resigned unto God, and was not of the number of the idolaters. Verily the men who are the nearest of kin unto Abraham are they who follow him; and this prophet, and they who believed on him: GoD is the patron of the faithful. Some of those who have received the scriptures desire to seduce you; but they seduce themselves only, and they perceive it not. O ye who have received the scriptures, why do ye not believe in the signs of God, since ye are witnesses of them? O ye who have received the scriptures, why do you clothe truth with vanity, and knowingly hide the truth? And some of those to whom the scriptures were given say, Believe in that which hath been sent down unto those who believe, in the beginning of the To explain this passage the commentators tell the following story. That some Christians with their bishop named Abu Hareth, coming to Mohammed as ambassadors from the inhabitants of Najrân, and entering into some disputes with him touching religion and the history of Jesus Christ, they agreed the next morning to abide the trial here mentioned, as a quick way of deciding which of them were in the wrong. Mohammed met them accordingly, accompanied by his daughter Fatima, his son-in-law Ali, and his two grandsons, Hasan and Hosein, and desired them to wait till he had said his prayers. But when they saw him kneel down, their resolution failed them, aud they durst not venture to curse him, but submitted to pay him tribute." That is, to such terms of agreement as are indisputably consonant to the doctrine of all the prophets and scriptures, and therefore cannot be reasonably rejected.1 Besides other charges of idolatry on the Jews and Christians, Mohammed accused them of paying too implicit an obedience to their priest and monks, who took upon them to pronounce what things were lawful, and what unlawful, and to dispense with the laws of God.2 e Viz. By pretending him to have been of your religion. f i. e. Ye perversely dispute even concerning those things which ye find in the Law and the Gospel, whereby it appears that they were both sent down long after Abraham's time: why then will ye offer to dispute concerning such points of Abraham's religion. of which your scriptures say nothing, and of which ye consequently can have no knowledge? This passage was revealed when the Jews endeavoured to pervert Hodheifa, Ammâr, and Moâdh to their religion." The Jews and Christians are again accused of corrupting the scriptures, and stifling the prophecies concerning Mohammed. Tallalo'ddin. Al Beidâwi. 1 lidem. 2 Iidem. 3 Al Beidâwi. • Iidem. 4 day; and denv it in the end thereof; that they may go back from their faith ;1 and believe him only who followeth your religion. Say, Verily the true direction is the direction of GoD, that there may be given unto some other Will they dispute with a revelation like unto what hath been given unto you. you before your Lord? Say, Surely excellence is in the hand of God, he giveth it unto whom he pleaseth; God is bounteous and wise: he will confer peculiar mercy on whom he pleaseth; for GoD is endued with great beneficence. There is of those who have received the scriptures, unto whom if thou trust a talent he will restore it unto thee; and there is also of them, unto whom if thou trust a dinâr, he will not restore it unto thee, unless thou stand over him continually with great urgency. This they do, because they say, We are not obliged to observe justice with the heathen: but they utter a lie against God, knowingly. Yea, whoso keepeth his covenant, and feareth God, GoD surely loveth those who fear him. But they who make merchandize of God's covenant, and of their oaths, for a small price, shall have no portion in the next life, neither shall GoD speak to them or regard them on the day of resurrection, nor shall he cleanse them; but they shall suffer a grievous punishment. And there are certainly some of The commentators to explain this passage say, that Caab Ebn al Ashraf and Malec Ebn al Seif (two Jews of Medina) advised their companions, when the Kebla was changed, to make as if they believed it was done by the divine direction, and to pray towards the Caaba in the morning, but that in the evening they should pray as formerly towards the temple of Jerusalem; that Mohammed's followers, imagining the Jews were better judges of this matter than themselves, might imitate their example. But others say these were certain Jewish priests of Khaibar, who directed some of their people to pretend in the morning that they had embraced Mohammedism, but in the close of the day to say that they had looked into their books of scripture, and consulted their Rabbins, and could not find that Mohammed was the person described and intended in the law; by which trick they hoped to raise doubts in the minds of the Mohammedans. As an instance of this, the commentators bring Abd'allah Ebn Salâm, a Jew, very intimate with Mohammed, to whom one of the Koreish lent 1200 ounces of gold, which he very punctually paid at the time appointed. Al Beidâwi produces an example of such a piece of injustice in one Phineas Ebn Azúra, a Jew, who borrowed a dinar, which is a gold coin worth about ten shillings, of a Koreishite, and afterwards had the conscience to deny it. But the person more directly struck at in this passage was the above-mentioned Caab Ebn al Ashraf, a most inveterate enemy of Mohammed and his religion, of whom Jallalo'ddin relates the same story as al Beidàwi does of Phineas. This Caab after the battle of Bedr went to Mecca, and there, to excite the Koreish to revenge themselves, made and recited verses lamenting the death of those who were slain in the battle, and reflecting very severely on Mohammed; and he afterwards returned to Medina, and had the boldness to repeat them publicly there also; at which Mohammed was so exceedingly provoked, that he prescribed him, and sent a party of men to kill him, and he was circumvented and slain by Mohammed Ebn Moslema in the third year of the Hejra." Dr. Prideaux' has confounded the Caab we are now speaking of, with another very different person of the same name, and a famous poet, but who was the son of Zohair, and no Jew; as a learned gentleman has already observed. In consequence of which mistake, the doctor attributes what the Arabian historians write of the latter, to the former, and wrongly affirms that he was not put to death by Mohammed. Some of the commentators however suppose that in the former part of this passage the Christians are intended, who, they say, are generally people of some honour and justice; and in the latter part the Jews, who they think are more given to cheating and dishonesty. See before, c. 2, p. 17. Al Beidâwi. Jallalo'ddin. Al Beidâwi. See Prideaux's Life of Moham. p. 33. • Al Jannabi. Elmaciu. Life of Moham. p. 78, &c. Vide Gagnier, in Not. ad Abulfed. Vit. Moh. p. 64, et 122. Al Beidâwi. them who read the scriptures perversely, that ye may think what they read to be really in the scriptures, yet it is not in the scripture; and they say, This is from God; but it is not from GoD: and they speak that which is false concerning God, against their own knowledge. It is not fit for a man, that God should give him a book of revelations, and wisdom, and prophecy; and then he should say unto men, Be ye worshippers of me, besides God; but he ought to say, Be ye perfect in knowledge and in works, since ye know the scriptures, and exercise yourselves therein. God hath not commanded you to take the angels and the prophets for your lords: Will he command you to become infidels, after ye have been true believers? And remember when GoD accepted the covenant of the prophets," saying, This verily is the scripture and the wisdom which I have given you: hereafter shall an apostle come unto you, confirming the truth of that scripture which is with you; ye shall surely believe in him, and ye shall assist him. GOD said, Are ye firmly resolved, and do ye accept my covenant on this condition? They answered, We are firmly resolved: God said, Be ye therefore witnesses; and I also bear witness with you: and whosoever turneth back after this, they are surely the transgressors. Do they therefore seek any other religion but God's? since to him is resigned whosoever is in heaven or on earth, voluntarily or of force: and to him shall they return. Say, We believe in GoD, and that which hath been sent down unto us, and that which was sent down unto Abraham, and Ismael, and Isaac, and Jacob, and the tribes, and that which was delivered to Moses, and Jesus, and the prophets from their LORD; we make no distinction between any of them; and to him are we resigned. Whoever followeth any other religion than Islam, it shall not be accepted of him and in the next life he shall be of those who perish. How shall GOD direct men who have become infidels after they had believed, and borne witness that the apostle was true, and manifest declarations of the divine will had come unto them? for God directeth not the ungodly people. Their reward shall be, that on them shall fall the curse of GOD, and of angels, and of all mankind: they shall remain under the same for ever; their torment shall not be mitigated, neither shall they be regarded; except those who repent after this, and amend; for GoD is gracious and merciful. Moreover they who become infidels after they have believed, and yet increase in infidelity, their repentance shall in no wise be accepted, and they are those who go astray. Verily they who believe not, and die in their unbelief, the world full of gold This passage was revealed, say the commentators, in answer to the Christians, who insisted that Jesus had commanded them to worship him as God. Al Beidâwi adds, that two Christians, named Abu Râfé al Koradhi and al Seyid al Najrâni, offered to acknow. edge Mohammed for their Lord, and to worship him; to which he answered, God forbid that we should worship any besides God. "Some commentators interpret this of the children of Israel themselves, of whose race the prophets were. But others say the souls of all the prophets, even of those who were not nen born, were present on Mount Sinai, when God gave the law to Moses, and that they entered into the covenant here mentioned with him. A story borrowed by Mohammed from the Talmudists, and therefore most probably his true meaning in this place. •See before chap. 2. p. 2, note.' shall in no wise be accepted from any of them, even though he should give it for his ransom; they shall suffer a grievous punishment, and they shall have none to help them. *[IV.] Ye will never attain unto righteousness until ye give in alms of that which ye love: and whatever ye give, God knoweth it. All food was permitted unto the children of Israel, excep what Israel forbad unto himself, before the Pentateuch was sent down." Say unto the Jews, Bring hither the Pentateuch and read it, if ye speak truth. Whoever therefore contriveth a lie against GoD after this, they will be evil oers. Say, GoD is true: follow ye therefore the religion of Abraham the orthodox; for he was no idolater. Verily the first house appointed unto men to worship in was that which was in Becca; blessed, and a direction to all creatures. Therein are manifest signs: the place where Abraham stood; and whoever entereth therein, shall be safe. And it is a duty towards God, incumbent on those who are able to go thither," to visit this house; but whosoever disbelieveth, verily GoD needeth not the service of any creature. Say, O ye who have received the scriptures, why do ye not believe in the signs of GOD? Say, O ye who have received the scriptures, why do ye keep back from the way of GoD, him who believeth? Ye seek to make it crooked, and yet are witnesses that it is the right: but God will not be unmindful of what ye do. O true believers, if ye obey some of t This passage was revealed on the Jews reproaching Mohammed and his followers with their eating of the flesh and milk of camels, which they said was forbidden Abraham, whose religion Mohammed pretended to follow. In answer to which he tells them, that God ordained no distinction of meats before he gave the law to Moses, though Jacob voluntarily abstained from the flesh and milk of camels; which some commentators say was the consequence of a vow made by that patriarch, when afflicted with the sciatica, that if he were cured he would eat no more of that meat which he liked best; and that was camel's flesh: but others suppose he abstained from it by the advice of physicians only. This exposition seems to be taken from the children of Israel's not eating of the sinew on the hollow of the thigh, because the angel, with whom Jacob wrestled at Peniel, touched the hollow of his thigh in the sinew that shrank. Wherein the Israelites, because of their wickedness and perverseness, were forbidden to eat certain animals which were allowed their predecessors. Mohammed received this passage, when the Jews said that their Kebla, or the temple of Jerusalem, was more ancient than that of the Mohammedans, or the Caaba. Becca is another name of Mecca. Al Beidâwi observes that the Arabs used the M and B promiscuously in several words, i. e. The Kebla, towards which they are to turn their faces in prayer. 'Such as the stone wherein they show the print of Abraham's feet, and the inviolable security of the place, immediately mentioned; that the birds light not on the roof of the Kaaba, and wild beasts put off their fierceness there; that none who came against it in a hostile manner ever prospered,' as appeared particularly in the unfortunate expedition of Abraha al Ashram ; and other fables of the same stamp which the Mohammedans are taught to believe. According to an exposition of this passage, attributed to Mohammed, he is supposed to be able to perform the pilgrimage, who can supply himself with provisions for the journey. and a beast to ride upon. Al Shafeï has decided that those who have money enough, if they cannot go themselves, must hire some other to go in their room Malec Ebn Ans thinks he is to be reckoned able, who is strong and healthy, and can bear the fatigue of the journey on foot, if he has no beast to ride, and can also earn his living by the way. But Abu Hanfu is of opinion that both money sufficient and health of body are requisite to make the pilgrimage a duty.3 Al Beidawi, Jallalo'ddin. 'See Lev. xi. 4. Deut. xiv. 7. 'Korân, c. 4. See the notes there. 'Jallalo'ddin, al Beidâwi. Disc. sect. 1. • Gen. xxxii. 32. See the Prelimi. "Al Beidâwi. those who have received the scripture, they will render you infidels, after ye have believed; and how can ye be infidels, when the signs of GoD are read unto you, and his apostle is among you? But he who cleaveth firmly unto Gon, is already directed in the right way. O believers, fear GoD with his true fear; and die not unless ye also be true believers.* And cleave all of you unto the covenant of GOD, and depart not from it, and remember the favour of GoD towards you: since ye were enemies, and he reconciled your hearts, and ye became companions and brethren by his favour and ye were on the brink of a pit of fire, and he delivered you thence. Thus GOD declareth unto you his signs, that ye may be directed. Let there be people among you who invite to the best religion; and com mand that which is just, and forbid that which is evil; and they shall be happy. And be not as they who are divided, and disagree in matters of religion, after manifest proofs have been brought unto them: they shall suffer a great torment. On the day of resurrection some faces shall become white, and other faces shall become black." And unto them whose faces shall become black, God will say, Ilave ye returned unto your unbelief, after ye had believed? therefore taste the punishment, for that ye have been unbelievers: but they whose faces shall become white shall be in the mercy of God, therein shall they remain for ever. These are the signs of GOD: we recite them unto thee with truth. GOD will not deal unjustly with his creatures. And to God belongeth whatever is in heaven and on earth; and to GOD shall all things return. Ye are the best nation that hath been raised up unto mankind: ye command that which is just, and ye forbid that which is unjust, and ye believe in GoD. And if they who have received the scriptures had believed, it had surely been the better for This passage was revealed on occasion of a quarrel excited between the tribes of al Aws and al Khazraj by one Shâs Ebn Kais, a Jew; who passing by some of both tribes as they were sitting and discoursing familiarly together, and being inwardly vexed at the friendship and harmony which reigned among them on their embracing Mohammedism, whereas they had been, for 120 years before, most inveterate and mortal enemies, though descendants of two brothers; in order to set them at variance, sent a young man to sit down by them, directing him to relate the story of the battle of Boath (a place near Medina), wherein, after a bloody fight, al Aws had the better of Al Khazraj, and to repeat some verses on that subject. The young man executed his orders; whereupon those of each tribe began to magnify themselves, and to reflect on and irritate the other, till at length they called to arms, and great numbers getting together on each side, a dangerous battle had ensued, if Mohammed had not stept in and reconciled them; by representing to them how much they would be to blame if they returned to paganism, and revived those animosities which Islam had composed; and telling them, that what had happened was a trick of the devil to disturb their present tranquillity. "O believers! have a righteous fear of God, and ye will die in the faith."-Savary. Literally, Hold fast by the cord of God. That is, Secure yourselves by adhering to Islâm, which is here metaphorically expressed by a cord, because it is as sure a means of saving those who profess it from perishing hereafter, as holding by a rope is to prevent one's falling into a well, or other like place. It is said that Mohammed used for the same reason to call the Korân, Habl Allah al matîn, i. e. the sure cord of God. * i. e. As the Jews and Christians, who dispute concerning the unity of God, the future Btate, &c. See the Prelim. Disc. sect. iv. • Al Beidawi. 'Idem. • Idem. |