h

GOD, and from prayer: will ye not therefore abstain from them? Obey God, and obey the apostle, and take heed to yourselves: but if ye turn back, know that the duty of our apostle is only to preach publicly. In those who believe and do good works, it is no sin that they have tasted wine or gaming before they were forbidden; if they fear God, and believe, and do good works, and shall for the future fear God, and believe, and shall persevere to fear him, and to do good; for GoD loveth those who do good. O true believers, GOD will surely prove you in offering you plenty of game, which ye may take with your hands or your lances, that God may know who feareth him in secret; but whoever transgresseth after this shall suffer a grievous punishment. O true believers, kill no game while ye are on pilgrimage: whosoever among you shall kill any designedly shall restore the like of what he shall have killed,* in domestic animals, according to the determination of two just persons among you, to be brought as an offering to the Caaba; or in atonement thereof shall feed the poor; or instead thereof shall fast, that he may taste the heinousness of his deed. God hath forgiven what is past, but whoever returneth to transgress, God will take vengeance on him; for God is mighty and able to avenge. It is lawful for you to fish in the sea,1 and to eat what ye shall catch, as a provision for you and for those who travel; but it is unlawful for you to hunt by land, while ye are performing the rites of pilgrimage; before whom ye shall be assembled at the last day. Caaba, the holy house, an establishment" for mankind;

See the Prelim. Disc. sect. i

m

therefore fear Gon, God hath appointed the

and hath ordained the

The commentators endeavour to excuse the tautology of this passage, by supposing the threefold repetition of fearing and believing refers either to the three parts of time, past, present, and future, or to the threefold duty of man, towards God, himself, and his neighbour, &c.

This temptation or trial was at al Hodeibiya, where Mohammed's men, who had attended him thither with an intent to perform a pilgrimage to the Caaba, and had initiated themselves with the usual rites, were surrounded by so great a number of birds and beasts, that they impeded their march; from which unusual accident, some of them concluded that God had allowed them to be taken; but this passage was to convince them of the contrary."

Literally while ye are Mohrims, or have actually initiated yourselves as pilgrims, by putting on the garment worn at that solemnity. Hunting and fowling are hereby abso lutely forbidden to persons in this state; though they are allowed to kill certain kinds of noxious animals."

"He who violateth this prohibition shall be punished as though he had killed a domestic animal."-Savary.

That is, he shall bring an offering to the temple of Mecca, to be slain there and distributed among the poor, of some domestic or tame animal, equal in value to what he shall have killed; as a sheep, for example, in lieu of an antelope, a pigeon for a partridge, &c. And of this value two prudent persons were to be judges. If the offender was not able o do this, he was to give a certain quantity of food to one or more poor men; or if he could not afford that, to fast a proportionable number of days.*

This, says Jallalo'ddin, is to be understood of fish that live altogether in the sea, and not of those that live in the sea and on land both, as crabs, &c. The Turks, who are Hanifites, never eat this sort of fish; but the sect of Malec Ebn Ans, and perhaps some others, make no scruple of it.

m See above, note i.

That is, the place where the practice of their religious ceremonies is chiefly established;

'Al Beidawi.

to'ddin, Al Beidawi.

Idem, Jallalo'ddin.

See the Prelim. Disc. sect. v. • Jalla.

0

"

sacred month, and the offering, and the ornaments hung thereon. This hath he done that ye might know that God knoweth whatsoever is in heaven and on earth, and that GoD is omniscient. Know that GOD is severe in punishing, and that GoD is also ready to forgive, and merciful. The duty of our apostle is to preach only; and God knoweth that which ye discover, and that which ye conceal. Say, Evil and good shall not be equally esteemed of, though the abundance of evil pleaseth thee; therefore fear GOD, O ye of understanding, that ye may be happy. O true believers, nquire not concerning things, which, if they be declared unto you, may give you pain; but if ye ask concerning them when the Korân is sent down, they will be declared unto you: GoD pardoneth you as to these matters; for God is ready to forgive, and gracious. People who have been before you formerly inquired concerning them; and afterwards disbelieved therein. God hath not ordained any thing concerning Bahîra, nor Sâïba, nor Wasila, nor Hâmi; but the unbelievers have invented a lie against God and the greater part of them do not understand. And when it was said unto them, Come unto that which God hath revealed, and to the apostle; they answered, That religion which we found our fathers to follow is sufficient for us. What, though their fathers knew nothing and were not rightly directed? O true believers, take care of your souls! He who erreth shall not hurt you, while ye are rightly directed unto God shall ye all return, and he will tell you that which ye have done. O true believers, let witnesses be taken between you, when death approaches any of you, at the time of making the testament; let there

where those who are under any apprehension of danger may find a sure asylum, and the merchant certain gain, &c.'

Al Beidâwi understands this of the month of Dhu'lhajja, wherein the ceremonies of the pilgrimage are performed; but Jallalo'ddin supposes all the four sacred months are here intended."

» See before, p. 81, note g.

T

See the Prelim. Disc. sect. ii.

For judgment is to be made of things not from their plenty or scarcity, but from their intrinsic good or bad qualities."

The Arabs continually teasing their prophet with questions, which probably he was not always prepared to answer, they are here ordered to wait, till God should think fit to declare his pleasure, by some farther revelation: and, to abate their curiosity, they are told, at the same time, that very likely the answers would not be agreeable to their inclinations. Al Beidawi says, that when the pilgrimage was first commanded, Sorâka Eba Malec asked Mohammed whether they were obliged to perform it every year? To this question the prophet at first turned a deaf ear; but being asked it a second, and a third time, he at last said, No: but if I had said yes, it would have become a duty, and if it were a duty, ye would not be able to perform it; therefore give me no trouble as to things wherein I give you none: whereupon this passage was revealed.

These were the names given by the pagan Arabs to certain camels or sheep which were turned loose to feed, and exempted from common services, in some particular cases; having their ears slit, or some other mark, that they might be known; and this they did in honour of their gods. Which superstitions are here declared to be no ordinances of God, but the inventions of foolish men.

This was revealed when the infidels reproached those who embraced Mohammedism and renounced their old idolatry, that by so doing they arraigned the wisdom of their fore. fathers.'

S Jallalo'ddin, Al Beidâwi. See the Prelim. Disc. sect. v.

See the Prelim. Disc. sect. vii. • Al Beidâwi.

Al Beidâwi.

be two witnesses, just men, from among you; or two others of a different tribe or faith from yourselves, if ye be journeying in the earth, and the accident of death befall you. Ye shall shut them both up, after the afternoon prayer, and they shall swear by GoD, if ye doubt them, and they shall say, We will not sell our evidence for a bribe, although the person concerned be one who is related to us, neither will we conceal the testimony of God, for then should we certainly be of the number of the wicked. But if it appear that both have been guilty of iniquity, two others shall stand up in their place, of those who have convicted them of falsehood, the two nearest in blood, and they shall swear by God, saying, Verily our testimony is more true than the testimony of these two, neither have we prevaricated; for then should we become of the number of the unjust. This will be easier, that men may give testimony according to the plain intention thereof, or fear lest a different oath be given, after their oath. Therefore fear GoD, and hearken; for GOD directeth not the unjust people." On a certain day shall GoD assemble the apostles, and shall say unto them, What answer was returned you, when ye preached unto the people to whom ye were sent? They shall answer, We have no knowledge, but thou art the knower of secrets. When God shall say, O Jesus son of Mary, remember my favour towards thee, and towards thy mother; when I strengthened thee with the

That is, of your kindred, or religion.

They who interpret these words of persons of another religion say they are abrogated, and that the testimony of such ought not to be received against a Moslem.'

In case there was any doubt, the witnesses were to be kept apart from company, lest they should be corrupted, till they gave their evidence, which they generally did when the afternoon prayer was over; because that was the time of people's assembling in public, or, say some, because the guardian angels then relieve each other, so that there would be four angels to witness against them if they gave false evidence. But others suppose they might be examined after the hour of any other prayer, when there was a sufficient assembly.

The occasion of the preceding passage is said to have been this. Tamîm al Dâri and Addi Ebn Yazid, both Christians, took a journey into Syria to trade, in company with Bodeil, the freedman of Amru Ebn al As, who was a Moslem. When they came to Damascus, Bodeil fell sick, and died; having first wrote down a list of his effects on a piece of paper, which he hid in his baggage, without acquainting his companions with it, and desired them only to deliver what he had to his friends of the tribe of Sahm. The survivors however searching among his goods, found a vessel of silver of considerable weight, and inlaid with gold, which they concealed, and on their return delivered the rest to the deceased's relations; who finding the list of Bodeil's writing, demanded the vessel of silver of them, but they denied it; and the affair being brought before Mohammed, these words, viz. O true believers take witnesses, &c., were revealed, and he ordered them to be sworn at the pulpit in the mosque, just as afternoon prayer was over, and on their making oath that they knew nothing of the plate demanded, dismissed them. But afterwards the vessel being found in their hands, the Sahmites, suspecting it was Bodeil's, charged them with it, and they confessed it was his, but insisted that they had bought it of him, and that they had not produced it, because they had no proof of the bargain. Upon this they went again before Mohammed, to whom these words, And if it appear, &c., were revealed; and thereupon Amru Ebn al As and al Motalleb Ebn Abi Refâa, both of the tribe of Sahm, stood up, and were sworn against them; and judgment was given accordingly.' b That is, on the day of judgment.

c

That is, We are ignorant whether our proselytes were sincere, or whether they apostatized after our deaths; but thou well knowest not only what answer they gave us, but the secrets of their hearts, and whether they have since continued firm in their religion

or not.

1 Al Beidâwi.

* Idem.

* Idem.

holy spirit, that thou shouldest speak unto men in the cradle, and when thou wast grown up; and when I taught thee the scripture, and wisdom and the law, and the gospel: and when thou didst create of clay as it were the figure of a bird, by my permission, and didst breathe thereon, and it became a bird, by my permission, and thou didst heal one blind froin his birth, and the leper, by my permission; and when thou didst bring forth the dead from their graves by my permission; and when I withheld the children of Israel from killing thee, when thou hadst come unto them with evident miracles, and such of them as believed not said, This is nothing but manifest sorcery. And when I commanded the apostles of Jesus saying, Believe in me, and in my messenger; they answered, We do believe; and do thou bear witness that we are resigned unto thee. Remember when the apostles said, O Jesus son of Mary, is thy LORD able to cause a table to descend unto us from heaven? He answered, Fear God, if ye be true believers. They said, We desire to cat thereof, and that our hearts may rest at ease, and that we may know that thou hast told us the truth, and that we may be witnesses thereof. Jesus the son of Mary said, O GOD our LORD, cause a table to descend unto us from heaven, that the day of its descent may become a festival day unto us, unto the first of us, and unto the last of us, and a sign from thee; and do thou provide food for us, for thou art the best provider. GoD said, Verily I will cause it to descend unto you; but whoever among you shall disbelieve hereafter, I

See chap. iii. p. 41.

See ibid.

See ibid. p. 42.

d See chap. ii. p. 12. This miracle is thus related by the commentators. Jesus having, at the request of his followers, asked it of God, a red table immediately descended, in their sight, between two clouds, and was set before them; whereupon he rose up, and having made the ablution, prayed, and then took off the cloth which covered the table, saying, In the name of God, the best provider of food. What the provisions were, with which this table was furnished, is a matter wherein the expositors are not agreed. One will have them to be nine cakes of bread and nine fishes; another, bread and flesh; another, all sorts of food except flesh; another, all sorts of food, except bread and flesh; another, all except bread and fish; another, one fish, which had the taste of all manner of food; and another, fruits of paradise: but the most received tradition is, that when the table was uncovered, there appeared a fish ready dressed, without scales or prickly fins, dropping with fat, having salt placed at its head, and vinegar at its tail, and round it all sorts of herbs, except leeks, and five loaves of bread, on one of which there were olives, on the second honey, on the third butter, on the fourth cheese, and on the fifth dried flesh. They add, that Jesus, at the request of the apostles, showed them another miracle, by restoring the fish to life, and causing its scales and fins to return to it; at which the standers-by being affrighted, he caused it to become as it was before: that one thousand three hundred men and women, all afflicted with bodily infirmities or poverty, ate of these provisions, and were satisfied; the fish remaining whole as it was at first: that then the table flew up to heaven in the sight of all; and every one who had partaken of this food were delivered from their in firmities and misfortunes: and that it continued to descend for forty days together, at dinner-time, and stood on the ground till the sun declined, and was then taken up into the clouds. Some of the Mohammedan writers are of opinion that this table did not really descend, but that it was only a parable; but most think the words of the Korân are plain to the contrary. A further tradition is, that several men were changed into swine for disbelieving this miracle and attributing it to magic art; or, as others pretend, for stealing some of the victuals from off it. Several other fabulous circumstances are also told, which are scarce worth transcribing.

Some say the table descended on a Sunday, which was the reason of the Christians observing that day as sacred. Others pretend that this day is still kept among them as a very great festival; and it seems as if the story had its rise from an imperfect notic. Christ's last supper, and the institution of the Eucharist.

• Al Beidâwi, at Thalabi.

Vide Marracc. in Alc. p. 238, &c.

will surely punish him with a punishment, wherewith I will not punish any other creature. And when GoD shall say unto Jesus, at the last day, O Jesus son of Mary, hast thou said unto men, Take me and my mother for two gods, beside Gon? He shall answer, Praise be unto thee! it is not for me to say that which I ought not; if I had said so, thou wouldest surely have known it thou knowest what is in me, but I know not what is in thee; for thou art the knower of secrets. I have not spoken to them any other than what thou didst command me; namely, Worship God, my LORD and your LORD and I was a witness of their actions while I staid among them; but since thou hast taken me to thyself, thou hast been the watcher over them; for thou art witness of all things. If thou punish them, they are surely thy servants; and if thou forgive them, thou art mighty and wise. God will say, This day shall their veracity be of advantage unto those who speak truth; they shall have gardens wherein rivers flow, they shall remain therein for ever: GOD hath been well pleased in them, and they have been well pleased in him. This shall be great felicity. Unto GOD belongeth the kingdom of heaven and of earth, and of whatever therein is; and he is almighty.

CHAPTER VI.

INTITLED, CATTLE:' REVEALED AT MECCA.

IN THE NAME OF THE MOST MERCIFUL GOD.

Praise be unto God, who hath created the heavens and the earth, and hath ordained the darkness and the light; nevertheless they who believe not in the LORD equalize other gods with him. It is he who hath created you of clay; and then decreed the term of your lives; and the prefixed term is with him: yet do ye doubt thereof. He is GoD in heaven and in earth; he knoweth what ye keep secret, and what ye publish, and knoweth what ye deserve. There came not unto them any sign, of the signs of their LORD, but they retired from the same; and they have gainsaid the truth, after that it hath come unto them: but a message shall come unto them,

*Or, since thou hast caused me to die; but as it is a dispute among Mohammedans whether Christ actually died or not, before his assumption, and the original may be translated either way, I have chosen the former expression, which leaves the matter undecided. This chapter is so intitled, because some superstitious customs of the Meccans, as to certain cattle, are therein incidentally mentioned.

Except only six verses, or, say others, three verses, which are taken notice of in the

notes.

By the last term some understand the time of the resurrection. Others think that by the first term is intended the space between creation and death, and by the latter, that between death and the resurrection.

See chap. iii. p. 4.