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truh with great deviation. GOD is minded to make his religion light unto you. for man was created weak. O true believers, consume not your wealth among yourselves in vanity ; unless there be merchandizing among you by mutual consent: neither slay yourselves; for God is merciful towards you: and whoever doth this maliciously and wickedly, he will surely cast him to be broiled in hell fire; and this is easy with God. If ye turn aside from the grievous sins, of those which ye are forbidden to commit, we will cleanse you from your smaller faults; and will introduce you into paradise with an honourable entry. Covet not that which GoD hath bestowed on some of you preferably to others. Unto the men shall be given a portion of what they shall have gained, and unto the women shall be given a portion of what they shall have gained: therefore ask GOD of his bounty: for GoD is omniscient. We have appointed untʊ every one kindred, to inherit part of what their parents and relations shall leave at their deaths. And unto those with whom your right hands have made an alliance, give their part of the inheritance; for God is witness of all things. Men shall have the pre-eminence above women, because of those advantages wherein God hath caused the one of them to excel the other, and for that which they expend of their substance in maintaining their wives. The honest women are obedient, careful in the absence of their

n

Being unable to refrain from women, and too subject to be led away by carnal appetites.

That is, employ it not in things prohibited by God; such as usury, extortion, rapine, gaming, and the like.

Literally, slay not your souls; i. e. says Jallalo'ddin, by committing mortal sins, or such crimes as will destroy them. Others however are of opinion that self-murder, which the gentile Indians did, and still do, often practise in honour of their idols, or else the taking away the life of any true believer, is hereby forbidden.

See Wisdom, xvi. 14, in the vulgate.

These sins al Beidawi, from a tradition of Mohammed, reckons to be seven (equalling in number the sins called deadly by Christians), that is to say, idolatry, murder, falsely accusing modest women of adultery, wasting the substance of orphans, taking of usury, desertion in a religious expedition, and disobedience to parents. But Ebn Abbas says they amount to near seven hundred; and others suppose that idolatry only, of different kinds in worshipping idols or any creature, either in opposition to, or jointly with the true God, is here intended; that sin being generally esteemed by Mohammmedans, and in a few lines after declared by the Koran itself, to be the only one which God will not pardon.

Such as honour, power, riches, and other worldly advantages. Some however under stand this of the distribution of inheritances according to the preceding determinations, whereby some have a larger share than others."

That is, they shall be blessed according to their deserts; and ought therefore, instead of displeasing God by envying of others, to endeavour to merit his favour by good works, and to apply to him by prayer.

A precept conformable to an old custom of the Arabs, that where persons mutually entered into a strict friendship or confederacy, the surviving friend should have a sixth part of the deceased's estate. But this was afterwards abrogated, according to Jallalo'ddin and Zamakhshari, at least as to infidels. The passage may likewise be understood of a private contract, whereby the survivor is to inherit a certain part of the substance of him that dies first."

Such as superior understanding and strength, and the other privileges of the male sex, which enjoys the dignities in church and state, goes to war in defence of God's true religion, and claims a double share of their deceased ancestors' estates."

husbands, for that GoD preserveth them, by committing them to the care and protection of the men. But those, whose perverseness ye shall be apprehensive of, rebuke; and remove them into separate apartments, and chastise them. But if they shall be obedient unto you, scek not an occasion of quarrel against them: for God is high and great. And if ye fear a breach between the husband and wife, send a judges out of his family, and a judge out of her family: if they shall desire a reconciliation, GOD will cause them to agree; for God is knowing and wise. Serve God. and associate no creature with him; and show kindness unto parents, and relations, and orphans, and the poor, and your neighbour who is of kin to you, and also your neighbour who is a stranger, and to your familiar companion, and the traveller, and the captives whom your right hands shall possess; for God loveth not the proud or vain-glorious, who are covetous, and recommend covetousness unto men, and conceal that which God of his bounty hath given them;" (we have prepared a shameful punishment for the unbelievers;) and who bestow their wealth in charity to be observed of men, and believe not in GoD, nor in the last day; and whoever hath Satan for a companion, an evil companion hath he! And what harm would befall them if they should believe in God, and the last day, and give alms out of that which God hath bestowed on them? since GOD knoweth them who do this. Verily GoD will not wrong any one even the weight of an ant: and if it be a good action, he will double it, and will recompense it in his sight with a great reward. How will it be with the unbelievers when we shall bring a witness out of each nation against itself, and shall bring thee, O Mohammed, a witness against these people? In that day they who have not believed, and have rebelled against the apostle of God, shall wish the earth was levelled with them; † and they shall not be able to hide any matter from GOD. O true believers, come not to prayers when ye are

Both to preserve their husbands's substance from loss or waste, and themselves from all degrees of immodesty."

"Wives ought to be obedient, and keep the secrets of their husbands, because that Heaven hath entrusted them to their care."-Savary.

That is, banish them from your bed.

By this passage the Mohammedans are in plain terms allowed to beat their wives, in case of stubborn disobedience; but not in a violent or dangerous manner.

i. e. Let the magistrates first send two arbitrators or mediators, one on each side, to compose the difference, and prevent, if possible, the ill consequences of an open rupture. Either of your own nation or religion.

Whether it be wealth, knowledge, or any other talent whereby they may help their neighbour.

Either by diminishing the recompense due to his good actions, or too severely punishing his sins. On the contrary, he will reward the foriner in the next life, far above their deserts. The Arabic word aharra, which is translated an ant, signifies a very small sort of that insect, and is used to denote a thing that is exceeding small, as a mite.

> When the prophet, who was sent to each nation in particular, shall on the last day be produced to give evidence against such of them as refused to believe in him, or observed not the laws which he brought.

That is, the Arabians, to whom Mohammed was, as he pretended, more peculiarly rent." "In that terrible day they shall wish to be reduced into dust."—Savary.

Al Beidâwi, Jallalo'ddin.

1 Al Beidâwi.

Sce before, c. 2, p. 17.

b

e

drunk," until ye understand what ye say; nor when ye are polluted by emission of seed, unless ye be travelling on the road, until ye wash your selves. But if ye be sick, or on a journey, or any of you come from easing nature, or have touched women, and find no water; take fine clean sand and rub your faces and your hands therewith; for GoD is merciful and mclined to forgive. Hast thou not observed those unto whom part of the scripture was delivered? they sell error, and desire that ye may wander from the right way; but God well knoweth your enemies. GoD is a sufficient patron; and God is a sufficient helper. Of the Jews there are some who pervert words from their places; and say, We have heard, and have disobeyed; and do thou hear without understanding our meaning, and look upon us: perplexing with their tongues, and reviling the true religion. But if they had said, We have heard, and do obey; and do thou hear, and regard us ; certainly it were better for them, and more right. But GoD hath cursed them by reason of their infidelity; therefore a few of them only shall believe. O ye to whom the scriptures have been given, believe in the revelation which we have sent down, confirming that which is with you; before we deface your countenances, and render them as the back parts thereof; or curse them, as we cursed those who transgressed on the sabbath day;' and the command of GOD was fulfilled. Surely GOD will not pardon the giving him an equal; but will pardon any other sin except that, to whom he pleaseth: and whoso giveth a companion unto GOD, hath devised a great wickedness. Hast thou not observed those who justify themselves ? m But God justifieth whomsoever he pleaseth, nor

it is related, that before the prohibition of wine, Abd'alrahmân Ebn Awf made an entertainment, to which he invited several of the apostle's companions; and after they had eaten and drunk plentifully, the hour of evening prayer being come, one of the company rose up to pray, but being overcome with liquor, made a shameful blunder in reciting a passage of the Korân; whereupon to prevent the danger of any such indecency for the future, this passage was revealed."

c

See the Prelim. Disc. sect. iv.

Meaning the Jews, and particularly their Rabbins.

That is, (according to the commentators,) who change the true sense of the Pentateuch by dislocating passages, or by wresting the words according to their own fancies and lusts. But Mohammed seems chiefly to intend here the Jews bantering of him in their addresses, by making use of equivocal words, seeming to bear a good sense in Arabic, but spoken by them in derision according to their acceptation in Hebrew; an instance of which he gives in the following words.

e

Literally, without being made to hear, or apprehend what we say.

The original word is Raïna, which being a term of reproach in Hebrew, Mohammed forbad their using to him.

In Arabic, Ondhorna; which having no ill equivocal meaning, the prophet ordered them to use instead of the former.

That is, perfectly plain, without eyes, nose, or mouth. The original however may also be translated, and turn them behind, by wringing their necks backward.

And were therefore changed into apes.

That is, idolatry of all kinds.

I viz. To those who repent."

i. e. The Christians and Jews, who called themselves the children of God, and his beloved people.

P

shall they be wronged a hair. Behold, how they imagine a lie against GOD; and therein is iniquity sufficiently manifest. Hast thou not considered those to whom part of the scripture hath been given? They believe in false gods and idols, and say of those who believe not, These are more rightly directed in the way of truth, than they who believe on Mohammed. Those are the men whom God hath cursed; and unto him whom God shall curse, thou shalt surely find no helper. Shall they have a part of the kingdom, since even then they would not bestow the smallest matter on men? Do they envy other men that which God of his bounty hath given them? We formerly gave unto the family of Abraham a book of revelations and wisdom; and we gave them a great kingdom. There is of them who believeth on him; and there is of them who turneth aside from him: but the raging fire of hell is a sufficient punishment. Verily those who disbelieve our signs, we will surely cast to be broiled in hell fire; so often as their skins shall be well burned, we will give them other skins in exchange, that they may taste the sharper torment; for God is mighty and wise. But those who believe and do that which is right, we will bring into gardens watered by rivers, therein shall they remain for ever, and there shall they enjoy wives free from all impurity; and we will lead them into perpetual shades. Moreover God commandeth you to restore what ye are trusted with, to the owners:" and when

The original word signifies a little skin in the cleft of a date-stone, and is used to express a thing of no value.

The Arabic is, in Jibt and Taghût. The former is supposed to have been the proper name of some idol; but it seems rather to signify any false deity in general. The latter we have explained already.

It is said that this passage was revealed on the following occasion. Hoyai Ebn Akhtab and Caab Ebn al Ashraf, two chief men among the Jews, with several others of that religion, went to Mecca, and offered to enter into a confederacy with the Koreish, and to join their forces against Mohammed. But the Koreish entertaining some jealousy of them, told them, that the Jews pretended to have a written revelation from heaven, as well as Mohammed, and their doctrines and worship approached much nearer to what he taught than the religion of their tribe; wherefore, said they, if you would satisfy us that you are sincere in the matter, do as we do, and worship our gods. Which proposal, if the story be true, these Jews complied with, out of their inveterate hatred to Mohammed."

3

For the Jews gave out that they should be restored to their ancient power and grandeur; depending, it is to be presumed, on the victorious Messiah whom they expected.

Shall they have a portion in the kingdom of heaven, they who would grudge a farthing bestowed on their fellow-creatures?"-Savary.

The original word properly signifies a small dent on the back of a date-stone; and is commonly used to express a thing of little or no value.

viz. The spiritual gifts of prophecy, and divine revelations; and the temporal blessings of victory and success, bestowed on Mohammed and his followers.

Wherefore God will doubtless show equal favour to this prophet, (a descendant also of Abraham,) and those who believe on him."

Namely, on Mohammed.

This passage, it is said, was revealed on the day of the taking of Mecca, the primary design of it being to direct Mohammed to return the keys of the Caaba to Othman Ebn Telha Ebn Abdaldâr, who had then the honour to be keeper of that holy place, and not to deliver them to his uncle al Abbâs, who having already taken the custody of the wel Zemzem, would fain have had also that of Caaba. The prophet obeying the divine order, Othman was so affected with the justice of the action, actwithstanding he had ' £rst re Al Beidâwi. * Idem. 3 • Iueni

See p. 31, note s. See before, p. 45, note 1. 'See Prideaux's Lite of Mahom. p. 2.

ye judge between men, that ye judge according to equity and surely an excellent virtue it is to which God exhorteth you; for God both heareth and seeth. O true believers, obey GoD, and obey the apostle; and those who are in authority among you: and if ye differ, in any thing, refer it unto GOD and the apostle, if ye believe in GoD, and the last day: this is better, and a fairer method of determination. Hast thou not observed those who pretend they believe in what hath been revealed unto thee, and what hath been revealed before thee? They desire to go to judgment before Taghut, although they have been commanded not to believe in him; and Satan desireth to seduce them into a wide error. And when it is said unto them, Come unto the book which God hath sent down, and to the apostle; thou seest the ungodly turn aside from thee, with great aversion. But how will they behave when a misfortune shall befall them, for that which their hands have sent before them? Then will they come unto thee, and swear by GoD, saying, If we intended any other than to do good, and to reconcile the parties. God knoweth what is in the hearts of these men ; therefore let them alone, and admonish them, and speak unto them a word which may affect their souls. We have not sent any apostle, but that he might be obeyed by the permission of GoD: but if they, after they have injured their own souls, come unto thee, and ask pardon of God, and the apostle ask pardon for them, they shall surely find God easy to be reconciled and merciful. And by thy LORD they will not perfectly believe, until they make thee judge of their controversies; and shall not afterwards find in their own minds any hardship in what thou shalt determine, but shall acquiesce therein with entire submission. And if we had commanded them, saying, Slay yourselves, or depart from your houses; they would not have done it except a few of them. And if they had done

fused him entrance, that he immediately embraced Mohammedism; whereupon the guardianship of the Caaba was confirmed to this Othmân and his heirs for ever.

i. e. To the decision of the Korân.

That is, before the tribunals of infidels. This passage was occasioned by the following remarkable accident. A certain Jew having a dispute with a wicked Mohammedan, the latter appealed to the judgment of Caab Ebn al Ashraf, a principal Jew, and the former to Mohammed. But at length they agreed to refer the matter to the prophet singly, who giving it in favour of the Jew, the Mohammedan refused to acquiesce in his sentence, but would needs have it re-heard by Omar, afterwards Khalif. When they came to him, the Jew told him that Mohammed had already decided the affair in his favour, but that the other would not submit to his determination; and the Mohammedan confessing this to be true, Omar bid them stay a little, and fetching his sword, struck off the obstinate Moslem's head, saying aloud, This is the reward of him who refuseth to submit to the judgment of God and his apostle. And from this action Omar had the surname of al Faruk, which alludes both to his separating that knave's head from his body, and to his distinguishing between truth and falsehood. The name of Taghût therefore in this place seems to be given to Caab Ebn al Ashraf.

For this was the excuse of the friends of the Mohammedan whom Omar slew, when they came to demand satisfaction for his blood."

Viz. By acting wickedly, and appealing to the judgment of infidels.

Some understand these words of their venturing their lives in a religious expedition; and others, of their undergoing the same punishments which the Israelites did, for their idolatry in worshipping the golden calf.1

Al Beidawi. See D'Herbel. Bib'. Orient. pp. 220, 221.

1 Jallalo'ddin, Al Beidâwi

See D'Herbel. Bibl. Orient. p. 688, and Ockley's Hist. of the Sarac. v. i. p. 365. • See before, p. 31. Idem. See before, p. 7.

Al Beidawi.