revelations come unto you from God. Thereby will God direct him who shall follow his good pleasure, into the paths of peace; and shall lead them out of darkness into light, by his will, and shall direct them in the right way.. They are infidels, who say, Verily GoD is Christ the son of Mary. Say unto them, And who could obtain any thing from God to the contrary, if he pleased to destroy Christ the son of Mary, and his mother, and all those who are on the earth? For unto God belongeth the kingdom of heaven and earth, and whatsoever is contained between them; he createth what he pleaseth, and GoD is almighty. The Jews and the Christians say, We are the children of God, and his beloved. Answer, Why therefore doth he punish you for your sins? Nay, but ye are men, of those whom he hath created. He forgiveth whom he pleaseth, and punisheth whom he pleaseth; and unto God belongeth the kingdom of heaven and earth, and of what is contained between them both; and unto him shall all things return. O ye who have received the scriptures, now is our apostle come unto you, declaring unto you the true religion, during the cessation of apostles, lest ye should say, There came unto us no bearer of good tidings, nor any warner but now is a bearer of good tidings, and a warner come unto you; for God is almighty. Call to mind when Moses said unto his people, O my people, remember the favour of God towards you, since he hath appointed prophets among you, and constituted you kings, and bestowed on you what he hath given to no other nation in the world. O my people, enter the holy land, which God hath decreed you, and turn not your backs, lest ye be subverted and perish. They answered, O Moses, verily there are a gigantic people in the land; and we will by no means enter it, until they depart thence; but if they depart thence, then will we enter therein. And two men of those who feared GOD, unto whom GOD had been gracious, said, Enter ye upon them suddenly by the gate of the city; and when ye shall have entered the same, ye shall surely be victorious: therefore trust in GoD, if ye are true believers. They replied, O Moses, we will never enter the land, while they remain therein: go therefore thou, and thy Lord, and fight; for we will sit here. Moses said, O LORD, surely I am not master of any except myself, and my brother; therefore make a distinction The Arabic word al Fatra signifies the intermediate space of time between two prophets, during which no new revelation or dispensation was given; as the interval between Moses and Jesus, and between Jesus and Mohammed, at the expiration of which last, Mohammed pretended to be sent. This was fulfilled either by God's giving them a kingdom, and a long series of princes; or by his having made them kings or masters of themselves, by delivering them from the Egyptian bondage. Having divided the Red Sea for you, and guided you by a cloud, and fed you with quails and manna, &c. The largest of these giants, the commentators say, was Og the son of Anak; concerning whose enormous stature, his escaping the flood, and the manner of his being slain by Moses, the Mohammedans relate several absurd fables. Namely, Caleb and Joshua. 8 Al Beidâwi. p. 336. • Vide Marracc. in Alcor. p. 231, &c. D'Herbel. Bibl. Orient. between us and the ungodly people. GoD answered, Verily the land shall be forbidden them forty years; during which time they shall wander like men astonished on the earth; therefore be not thou solicitous for the un godly people. Relate unto them also the history of the two sons of Adam, with truth. When they offered their offering," and it was accepted from one of them," and was not accepted from the other, Cain said to his brother, I will certainly kill thee. Abel answered, GoD only accepteth the offering of the pious; if thou stretchest forth thy hand against me, to slay me, I will not stretch forth my hand against thee, to slay thee; for I fear God, the LORD of all creatures. I choose that thou shouldest bear my iniquity and thine own iniquity; and that thou become a companion of hell fire; for that is the reward of the unjust. But his soul suffered him to slay his brother, and he slew him; wherefore he became of the number of those who perish. And God sent a raven, which scratched the earth, to show him how he should hide the shame of his brother, and he said, Woe is me! am The commentators pretend that the Israelites, while they thus wandered in the desert, were kept within the compass of about eighteen (or as some say twenty-seven) miles; and that though they travelled from morning to night, yet they constantly found themselves the next day at the place from whence they set out." 1 I viz. Cain and Abel, whom the Mohammedans call Kâbîl and Hâbîl.-" Cain is de. nominated Cabel by all the Arabian authors. This word, which means the first, is probably his proper name. The surname of Cain, which signifies traitor, may have been subsequently given to him. It appears, in like manner, that Habel is only a surname. In fact it alludes to that melancholy event, which plunged the family of Adam into grief, and really signifies by his death he has left a mother in tears."-Savary. The occasion of their making this offering is thus related, according to the common tradition in the east. Each of them being born with a twin-sister, when they were grown "p, Adam, by God's direction, ordered Cain to marry Abel's twin-sister, and that Abel should marry Cain's; for it being the common opinion that marriages ought not to be had in the nearest degrees of consanguinity, (since they must necessarily marry their sisters, it seemed reasonable to suppose they ought to take those of the remoter degree) but this Cain refusing to agree to, because his own sister was the handsomest, Adam ordered them to make their offerings to God, thereby referring the dispute to his determination.' The commentators say Cain's offering was a sheaf of the very worst of his corn, bu Abel's a fat lamb, of the best of his flock. Namely, from Abel; whose sacrifice God declared his acceptance of in a visible manner, by causing fire to descend from heaven and consume it, without touching that of Cain.' To enhance Abel's patience, Al Beidawi tells us, that he was the stronger of the two, and could easily have prevailed against his brother. The conversation between the two brothers is related somewhat to the same purpose in the Jerusalem Targum and that of Jonathan ben Uzziel. Some say he knocked out his brains with a stone; and pretend that as Cain was con sidering which way he should effect the murder, the devil appeared to him in a humar shape, and showed him how to do it, by crushing the head of a bird between two stones. i. e. His dead corpse. For Cain having committed this fratricide, became exceedingly troubled in his mind, and carried the dead body about with him on his shoulders for a considerable time, not knowing where to conceal it, till it stank horribly; and then God taught him to bury it by the example of a raven, who having killed another raven in his presence, dug a pit with his claws and beak, and buried him therein. For this cir. cumstance of the raven Mohammed was beholden to the Jews, who tell the same story, except only that they make the raven appear to Adam, and that he thereupon buried his son." **Al Beidâwi, Jallalo'ddin. Vide Abu'lfarag. p. 6, 7. Eutych. annal. p. 15, 16. and D'Herbelot, Bibl. Orient. Art. Cabil. Vide Eutych. ubi supra. 3 Vide D'Herbelot, ubi supra. Idem, Jallalo'ddin. Jallalo'ddin, Al Beidâwi. I unable to be like this raven, that I may hide my brother's shame? and he became one of those who repent. Wherefore we commanded the children of Israel, that he who slayeth a soul, without having slain a soul, or committed wickedness in the earth," shall be as if he had slain all mankind: but he who saveth a soul alive, shall be as if he had saved the lives of all mankind. Our apostles formerly came unto them, with evident miracles; then were many of them after this, transgressors on the earth. But the recompense of those who fight against GoD and his apostle, and study to act corruptly in the earth, shall be, that they shall be slain, or crucified, or have their hands and their feet cut off on the opposite sides, or be banish d the land." This shall be their disgrace in this world, and in the next world they shall suffer a grievous punishment; except those who shall repe before ye prevail against them; for know that God is inclined to forgive, and merciful. O true believers, fear GoD, and earnestly desire a near conjunction with him, and fight for his religion, that ye may be happy. Moreover they who believe not, although they had whatever is in the earth, and as much more withal, that they might therewith. redeem themselves from punishment on the day of resurrection; it shall not be accepted from them, but they shall suffer a painful punishment. They shall desire to go forth from the fire, but they shall not go forth from it, and their punishment shall be permanent. If a man or a woman steal, cut off their hands, in retribution for that which they have comnted; this is an exemplary punishment appointed by GoD; and God is mighty and wise. But whoever shall repent after his iniquity, and amend, verily God will be turned unto him, for God is inclined to forgive, and "He who shall slay a man, without having suffered violence from him, shall be guilty of the blood of all the human race; and he who shall save the life of a man shall be rewarded as if he had saved it to all the human race.”—Savary. 8 Such as idolatry, or robbing on the high way. Having broken the commandment which forbids the shedding of blood. The lawyers are not agreed as to the applying of these punishments. But the commentators suppose, that they who commit murder only, are to be put to death in the ordinary way; those who murder and rob too, to be crucified; those who rob without committing murder, to have their right hand and left foot cut off; and they who assault persons and put them in fear to be banished. It is also a doubt whether they who are to be crucified shall be crucified alive, or be first put to death, or whether they shall hang on the cross till they die." * But this punishment, according to the Sonna, is not to be inflicted, unless the value of the thing stolen amount to four dinars, or about forty shillings. For the first offence the criminal is to lose his right hand, which is to be cut off at the wrist; for the second offence, his left foot, at the ankle; for the third, his left hand; for the fourth, his right foot; and if he continue to offend, he shall be scourged at the discretion of the judge." This law is no longer in use among the Turks. The bastonade is the usual punishment for theft. Robbers are often beheaded. This crime is very rare in Turkish towns; but the defective state of the police renders it common on the high roads, and especially in the deserts." Savary. That is, Gop will not punish him for it hereafter; but his repentance does not super sede the execution of the law here, nor excuse him from making restitution. Yet, ac cording to al Shafei, he shall not be punished if the party wronged forgive him before he be carried before a magistrate.' b merciful. Dost thou not know that the kingdom of heaven and earth is GOD's? He punisheth whom he pleaseth, and he pardoneth whom he pleaseth; fc: GOD is almighty. O apostle, let not them grieve thee, who hasten to infidelity," either of those who say, We believe, with their mouths, but whose hearts believe not; or of the Jews, who hearken to a lie, and hearken to other people; who come unto thee: they pervert the words of the law from their true places, and say, If this be brought unto you, receive it; but if it be not brought unto you, beware of receiving aught else; and in behalf of him whom God shall resolve to seduce, thou shalt not prevail with GoD at all. They whose hearts GoD shall not please to cleanse shall suffer shame in this world, and a grievous punishment in the next who hearken to a lie, and eat that which is forbidden. But if they come unto thee for judgment, either judge between them, or leave them; and if thou leave them, they shall not hurt thee at all. But if thou undertake to judge, judge between them with equity; for God loveth those who observe justice. And how will they submit to thy decision, since they have the law, containing the judgment of GOD? 5 Then will they turn their backs, after this; but those are not true believers. We have surely sent down the law, containing direction, and h i. e. Who take the first opportunity to throw off the mask, and to join the unbelievers. viz. The hypocritical Mohammedans. These words are capable of two senses; and may either mean that they attended to the lies and forgeries of their Rabbins, neglecting the remonstrances of Mohammed; or else, that they came to hear Mohammed as spies only, that they might report what he said to their companions, and represent him as a liar.2 See chap. iv. p. 66, note d. That is, if what Mohammed tells you agrees with scripture, as corrupted and dislocated by us, then you may accept it as the word of God, but if not, reject it. These words, it is said, relate to the sentence pronounced by that prophet, on an adulterer and adulteress, both persons of some figure among the Jews. For they, it seems, though they referred the matter to Mohammed, yet directed the persons who carried the criminals before him, that if he ordered them to be scourged, and to have their faces blackened (bv way of ignominy) they should acquiesce in his determination, but in case he condemned them to be stoned, they should not. And Mohammed pronouncing the latter sentence against them, they refused to execute it, till Ebn Sûriya (a Jew), who was called upon to decide the matter, acknowledged the law to be so. Whereupon they were stoned at the door of the mosque. • Some understand this of unlawful meats; but others of taking or devouring, as it is expressed, of usury and bribes." i. e. Take thy choice, whether thou wilt determine their differences or not. Hence al Shafei was of opinion that a judge was not obliged to decide causes between Jews or Christians; though if one or both of them be tributaries, or under the protection of the Mohammedans, they are obliged: this verse not regarding them. Abu Hanîfa however thought that the magistrates were obliged to judge all cases which were submitted to them." In the following passage Mohammed endeavours to answer the objections of the Jews and Christians, who insisted that they ought to be judged, the former by the law of Moses, and the latter by the gospel. He allows that the law was the proper rule of judging till the coming of Jesus Christ, after which the gospel was the rule; but pretends that both are set aside by the revelation of the Korân, which is so far from being contradictory to either of the former, that it is more full and explicit; declaring several points which had been stifled, or corrupted therein, and requiring a vigorous execution of the precepts in both, which had been too remissly observed, or rather neglected, by the latter professors of those religions. But they fluctuate in doubt, and believe not."-Savary. That is, notwithstanding their outward submission, they will not abide by thy sentence though conformable to the law, if it contradict their own false and loose decisions. As gainsaying the doctrine of the books which they acknowledge for scripture. See chap. iii. p. 37, note q. Al Beidâwi. • Idem. • Idem. light thereby did the prophets, who professed the true religion, judge those who judaized; and the doctors and priests also judged by the book of GOD, which had been committed to their custody; and they were witnesses thereof. Therefore fear not men, but fear me; neither sell my signs for a small price. And whoso judgeth not according to what God hath revealed, they are infidels. We have therein commanded them, that they should give life for life,' and eye for eye, and nose for nose, and ear for ear, and tooth for tooth; and that wounds should also be punished by retaliation: m but whoever should remit it as alms, it should be accepted as an atonement for him. And whoso judgeth not according to what God hath revealed, they are unjust. We also caused Jesus the son of Mary to follow the footsteps of the prophets, confirming the law which was sent down before him; and we gave him the gospel, containing direction and light; confirming also the law which was given before it, and a direction and admonition unto those who fear God: that they who have received the gospel might judge according to what God hath revealed therein: and whoso judgeth not according to what God hath revealed, they are transgressors. We have also sent down unto thee the book of the Koran with truth, confirming that scripture which was revealed before it ;* and preserving the same safe from corruption. Judge therefore between them according to that which God hath revealed; and follow not their desires, by swerving from the truth which hath come unto thee. Unto every of you have we given a law, and an open path; and if God had pleased, he had surely made you one people;" but he hath thought fit to give you different laws, that he might try you in that which he hath given you respectively. There fore strive to excel each other in good works: unto God shall ye all return, and then will he declare unto you that concerning which ye have disagreed. Wherefore do thou, O prophet, judge between them according to that which God hath revealed, and follow not their desires; but beware of them, lest they cause thee to err from part of those precepts which God hath sent down unto thee; and if they turn back, know that God is pleased to punish them for some of their crimes; for a great number of men are transgressors. Do they therefore desire the judgment of the time of ignorance? but who is better than GoD, to judge between people who “ That is, vigilant, to prevent any corruptions therein. m See Exod. xxi. 24, &c. *"We have sent thee down the book of truth, which confirmeth the scriptures that came before it, and beareth witness to them."-Savary. n i. e. He had given you the same laws, which should have continued in force through all ages, without being abolished or changed by new dispensations; or he could have forced you all to embrace the Mohammedan religion." It is related, that certain of the Jewish priests came to Mohammed with a design to entrap him; and having first represented to him, that if they acknowledged him for a prophet, the rest of the Jews would certainly follow their example, made this proposal; that if he would give judgment for them in a controversy of moment which they pretended to have with their own people, and which was agreed to be referred to his decision, they would believe in him: but this Mohammed absolutely refused to comply with. Or refuse to be judged by the Korân. That is, to be judged according to the customs of paganism, which indulge the passions • Al Beidâwi. • Idem. |