The Koran

MILY OF IMRAN;k

OF THE MOST

of the book; and others are parabolical.m But they whose hearts are perverse will follow that which is parabolical therein, out of love of schism, and a desire of the interpretation thereof; yet none knoweth the interpretation thereof, except God. But they who are well grounded in the knowledge say, We believe therein, the whole is from our LORD; and none will consider except the prudent. O LORD, cause not our hearts to swerve from truth, after thou hast directed us: and give us from thee mercy, for thou art he who giveth. O LORD, thou shalt surely gather mankind together, unto a day of resurrection: there is no doubt of it, for GOD will not be contrary to the promise. As for the infidels, their wealth shall not profit

and obvious to be understood, compose the fundamental part, or, as the original expresses it, the mother of the book, and contain the principal doctrines and precepts; agreeably to and consistently with which, those passages which are wrapt up in metaphors, and delivered in an enigmatical, allegorical style, are always to be interpreted.5 n The sign or miracle here meant, was the victory gained by Mohammed in the second year of the Hejra, over the idolatrous Meccans, headed by Abu S

Hottinger. Hist. Orient. l. 2, c. 4. Abulfed. Vit. M

ient, and the lovers of truth, and the devout, and the almsgivers, and those who ask pardon early in the morning. GOD hath borne witness that there is no GOD but he; and the angels, and those who are endowed with wisdom, profess the same; who executeth righteousness; there is no GOD but he; the mighty, the wise. Verily the true religion in the sight of GOD is Islam;o and they who had received the scriptures dissented not therefrom, until after the knowledge of God's unity had come unto them, out of envy among themselves; but whosoever believeth not in the signs of GOD, verily GOD will be swift in bringing him to account. If they dispute with

ir backs and fled. But though the prophet seemingly threw the gravel himself, yet it is told in the Koran,3 that it was not he, but God, who threw it, that is to say, by the ministry of his angel. 2. The Mohammedan troops seemed to the infidels to be twice as many in number as themselves, which greatly discouraged them. And 3. God sent down to their assistance first a thousand and afterwards three thousand angels, led by Gabriel, mounted on his horse Haiz?m; and, acco

. 3 Cap. 8, not far from the beginning.

; thou givest the kingdom unto whom thou wilt, and thou takest away the kingdom from whom thou wilt: thou exaltest whom thou wilt, and thou humblest whom thou wilt: in thy hand is good, for thou art almighty. Thou makest the night to succeed the day: thou bringest forth the living out of the dead, and thou bringest forth the dead out of the living;u and providest food for whom thou wilt without measure. Let not the faithful take the infidels for their protectors, rather than the faithful: he who doth this shall not be protected of GOD at all; unless ye fear any danger from them: but GOD warneth you to beware of himself; for unto GOD must ye re

ut on Mohammed's appealing to the book, the said law was found therein. Whereupon the criminals were stoned, to the great mortification of the Jews. It is very remarkable that this law of Moses concerning the stoning of adulterers is mentioned in the New Testament2 (though I know some dispute the authenticity of that whole passage), but is not now to be found, either in the Hebrew or Samaritan Pentateuch, or in the Septuagint; it being only said that such shall be put to death.3 This omission is insisted on by the Mohammedans as one instance of the corruption of the law of Moses by the Jews. It is also observable that there was a verse once extant in the Koran, commanding adulterers to be stoned; and the commentators say the words only are abrogated, the sense or law still remaining in fo

evit. xx. 10. See Wh

e text of the Old

c. Sect. III. 5 See

?wi. 1 J

any said, LORD, verily I have vowed unto thee that which is in my womb, to be dedicated to thy service;z accept it therefore of me; for thou art he who heareth and knoweth. And when she was delivered of it, she said, LORD, verily

r who bear the same names, that they must therefore necessarily be the same person: besides, such a mistake is inconsistent with a number of other places in the Koran, whereby it manifestly appears that Mohammed well knew and asserted that Moses preceded Jesus several ages. And the commentators accordingly fail not to tell us that there had passed about one thousand eight hundred years between Amran the father of Moses, and Amran the father of the Virgin Mary: they also make them the sons of different persons; the first, they say, was the son of Yeshar, or Izhar (though he was really his brother),5 the son of Kahath, the son of Levi; and the other was the son of Mathan,6 whose genealogy they trace, but in a very corrupt and imperfect manner, up to David, and thence to Adam.7 It must be observed that though the Virgin Mary is called in the Koran1 the sister of Aaron, yet she is nowhere called the sister of Moses; however, some Mohammedan writers have imagined that the same individual Mary, the sister of Moses, was miraculously preserved alive from his time till that of Jesus Christ, purposely to become the mother of the latter.2 y The Imran here mentioned was the father of the Virgin Mary, and his wife's name was Hannah, or Ann, the daughter of Fakudh. This woman, say the commentators, being aged and barren, on seeing a bird feed he

. 6 Al Zamakh. al Beidawi. 7 Vide Reland. ubi sup. D'Herbelot, Bibl. Orient. p. 583. 1 Cap. 19. 2 Vide Guadagnol. Apolog. pro Rel. Christ. contra Ahmed Ebn Zein al

witness to the Wordg which cometh from GOD; and honourable person, chaste,h and one of the righteous prophets. He answered, LORD, how shall I have a son, when old age hath overtaken me,i and my wife is barren? The angel said, So GOD doth that which he pleaseth. Zacharias answered, LORD, give me a sign. The angel said, Thy sign shall be, that thou shalt speak unto no mank for three days, otherwise than by gesture: remember thy LORD often, and praise him evening and morning. And when the angels said, O Mary, verily GOD hath chosen thee, and hath purified thee and hath chosen thee above all the women of the world:

in the words of this passage: This is from GOD; for GOD provideth for whom he pleaseth without measure. Whereupon he blessed GOD, who thus favoured her, as he had the most excellent of the daughters of Israel.1 f Though the word be in the plural, yet the commentators say it was the angel Gabriel only. The same is to be understood where it occurs in the following passages. g That is, Jesus, who, al Beidawi says, is so called because he was conceived by the word or command of GOD without a father. h The original word signifies one who refrains not only from women, but from all other worldly delights and desires. Al Beidawi mentions a tradition, that during his childhood some boys invited him to play, but he refused, saying that he was not created to play. i Zacharias was then ninety-nine years old, and his wife eighty-nine.2 k Tho

t. Christi Xaverii, p. 542. 10 Al Beidawi. Vide de Dieu, ubi

stle to the children of Israel; and he shall say, Verily I come unto you with a sign from your LORD; for I will make before you, of clay, as it were the figure of a bird;o then I will breathe thereon, and it shall become a bird, by the permission of GOD;p and I will heal him that hath been blind from his birth; and the leper: and I will raise the deadq by the permission of GOD: and I will prophesy unto you

brought forth, as the angel Gabriel did declare unto thee; and my father hath sent me to save the world.4 n The Arabic word properly signifies a man in full age, that is, between thirty or thirty-four, and fifty-one; and the passage may relate to Christ's preaching here on earth. But as he had scarce attained this age when he was taken up into heaven, the commentators choose to understand it of his second coming.5 o Some say it was a bat,6 though others suppose Jesus made several birds of different sorts. This circumstance is also taken from the following fabulous tradition, which may be found in the spurious gospel above mentioned. Jesus being seven years old, and at play with several children of his age, they made several figures of birds and beasts, for their diversion, of clay; and each preferring his own workmanship, Jesus told them, that he would make his walk and leap; which accordingly, at his command, they did. He made also several figures of sparrows and other birds, which flew about or stood on his hands as he ordered them, and also ate and drank when he offered them meat and drink.

Sikii notas in Ev

eundem 4 Evang.

eidawi. 6 Jallalo

p. 111, &c 9 Al

Al Beidawi.

do thou bear witness that we are true believers. O LORD, we believe in that which thou hast sent down, and we have followed thy apostle; write us down therefore wit

es and acquaint them how the Jews were deceived; and was then taken up a second time into heaven.5 It is supposed by several that this story was an original invention of Mohammed's; but they are certainly mistaken; for several sectaries held the same opinion, long before his time. The Basilidians,6 in the very beginning of Christianity, denied that Christ himself suffered, but that Simon the Cyrenean was crucified in his place. The Cerinthians before them, and the Carpocratians next (to name no more of those who affirmed Jesus to have been a mere man), did believe the same thing; that it was not himself, but one of his followers very like him that was crucified. Photius tells us, that he read a book entitled, "The Journeys of the Apostles," relating the acts of Peter, John, Andrew, Thomas and Paul; and among other things contained therein, this was one, that Christ, was not crucified, but another in his stead, and that therefore he laughed at his crucifiers,7 or those who thought they had crucified him.8 I have in another place9 mentioned an apocryphal gospel of Barnabas, a forgery originally of some nominal Christians, but interpolated since by Mohammedans; which gives this part of the history of Jesus with circumstances too curious to be omitted. It is therein related, that the moment the Jews were going to apprehend Jesus in the garden, he was snatched up into the third heaven by the ministry of four angels, Gabriel, Michael, Raphael and Uriel; that he will not die till the end of the world,

n Alc. p. 113, &c., et in Prodr. part iii. p. 63, &c. 6 Iren?us, l. I, c. 23, &c. Epiphan. H?res. 24, num. iii. 7 Photius, Bi

give them their reward: for GOD loveth not the wicked doers. These signs and this prudent admonition do we rehearse unto thee. Verily the likeness of Jesus in the sight of GOD is as the likeness of Adam; he created him out of the dust, and then said unto him, Be; and he was.a This is the truth from thy LORD; be not therefore one of those who doubt; and whoever shall dispute with thee, concerning him,b after the knowledge which hath been given thee, say unto them, Come, let us call together our sons and your sons, and our wives and your wives,

ral death, and continued in that state three hours, or, according to another tradition, seven hours; after which he was restored to life, and then taken up to heaven.3 y Some Mohammedans say this was done by the ministry of Gabriel; but others that a strong whirlwind took him up from Mount Olivet.4 z That is, they who believe in Jesus (among whom the Mohammedans reckon themselves) shall be for ever superior to the Jews, both in arguments and in arms. And accordingly, says al Beidawi, to this very day the Jews have never prevailed either against the Christians or Moslems, nor have they any kingdom or established government of their own. a He was like to Adam in respect of his miraculous production by the immediate power of GOD.1 b Namely, Jesus. c To explain this passage their commentators tell the following story. That some Christians, with their bishop named Abu Hareth, coming to Mohammed as ambassadors from the inhabitants of Najran, and ent

Disc. Sect. IV. 3

ee 2 Kings

2 Jallalo'ddin,

Id

am 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;h 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?i And some of those to whom the scriptures were given say, Believe in that which hath been sent down unto t

ews and Christians are again accused of corrupting the scriptures and stifling the prophecies concerning Mohammed. k 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 Keblah was changed,2 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, imaginin

2 See before, c. 2,

vous punishment. And there are certainly some of 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.n 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

rely 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 proscribed 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.1 Dr. Prideaux2 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.3 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; an

in. 1 Al Jannabi, Elmacin. 2 Life of Mahom. p. 78, &c. 3 Vide G

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 forever; 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 shall in nowise be accepted from any of them, even though he should give it for his ransom; they shall suffer a grievous punishment, and t

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.2 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.3 r Wherein the Israe

Deut. xiv. 7. 2 Al

4 Kor. c. 4. Se

'ddin. 6 See the Pre

er you infidels, after ye have believed:y 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 GOD, 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 covenantz of GOD, and depart not from it, and remember the favor of GOD towards you: since ye were enemies, and he reconciled your hearts, and ye became companions and brethren by his favor: 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. 100 Let there be peo

Abu Han?fa is of opinion that both money sufficient and health of body are requisite to make the pilgrimage a duty.3 y This passage was revealed on occasion of a quarrel excited between the tribes of al Aws and al Khazraj, by one Shas 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

2 See Kor. c. 105. 3 Al Bei

disbelieved the signs of GOD,g and slew the prophets unjustly; this, because they were rebellious, and transgressed. Yet they are not all alike: there are of those who have received the scriptures, upright people; they meditate on the signs of GOD in the night season, and worship; 110 they believe in GOD, and the last day; and command that which is just, and forbid that which is unjust, and zealously strive to excel in good works; these are of the righteous. And ye shall not be denied the reward of the good which ye do;h for GOD knoweth the pious. As for the unbelievers, their wealth shall not profit them at all, neither their children, against GOD: they shall be the companions of hell fire; they shall continue therein forever. The likeness of that which they lay out in this present life, is as a wind wherein there is a scorching cold: it falleth on the standing corn of those men who have injured their own souls, and destroyeth it. And GO

m and his companions,2

hazraj who had emb

awi says, is one of t

o something future: intim

f Koreidha, Nad?r, Banu K

afterwards redu

her profess the Mohamme

y tri

y who have em

is, the

ifferent reading in th

d person: They shal

a differe

2 Al B

els sent down from heaven? Verily if ye persevere, and fear God, and your enemies come upon you suddenly, your LORD will assist you with five thousand angels, distinguished by their horses and attire.n And this GOD designed only as good tidings for youo that your hearts might rest secure; for victory is from GOD alone, the mighty, the wise. That he should cut off the uttermost part of the unbelievers, or cast them down, or that they should be overthrown and unsuccessful is nothing to thee. It is no business of thine; whether God be turned unto them, o

cure his men from being surrounded, he placed fifty archers in the rear, with strict orders not to quit their post. When they came to engage, Mohammed had the better at first, but afterwards by the fault of his archers, who left their ranks for the sake of the plunder, and suffered the enemies' horse to encompass the Mohammedans and attack them in the rear, he lost the day, and was very near losing his life, being struck down by a shower of stones, and wounded in the face with two arrows, on pulling out of which his two foreteeth dropped out. Of the Moslems seventy men were slain, and among them Hamza the uncle of Mohammed, and of the infidels twenty-two.2 To excuse the ill success of this battle, and to raise the drooping courage of his followers, is Mohammed's drift in the remaining part of this chapter. l These were some of the families of Banu Salma of the tribe of al Khazraj, and Banu'l Hareth of the tribe of al Aws, wh

a Moham. p. 64, &c. El Macin. l. x. Pride

d behold what hath been the end of those who accuse God's apostles of imposture. This book is a declaration unto men, and a direction and an admonition to the pious. And be not dismayed, neither be ye grieved; for ye shall be superior to the unbelievers if ye believe. If a wound hath happened unto you in war,r a like wound hath already happened unto the unbelieving people:s and we cause these days of different success interchangeably to succeed each other among men; that GOD may know those who believe, and may have martyrs from among you: (GOD loveth not the workers of iniquity;) and that GOD might pro

ere defeated at Bedr. It is observable that the number of Mohammedans slain at Ohod, was equal to that of the idolaters slain at Bedr; which was so ordered by GOD for a reason to be given elsewhere.1 t Several of Mohammed's followers who were not present at Bedr, wished for an opportunity of obtaining, in another action, the like honour as those had gained who fell martyrs in that battle; yet were discouraged on seeing the superior numbers of the idolaters in the expedition of Ohod. On which occasion this passage was revealed.2 u These words were revealed when it was reported in the battle of Ohod that Mohammed was slain; whereupon the

Herbelot, Bibl. Orient. Art. Hassan. 1

s in our business; and confirm our feet, and help us against the unbelieving people. And GOD gave them the reward of this world, and a glorious reward in the life to come; for GOD loveth the well-doers. O ye who believe, if you obey the infidels, they will cause you to turn back on your heels, and ye will be turned back and perish:y but GOD is your LORD; and he is the best helper. We will surely cast a dread into the hearts of the unbelievers,z because they have associated with GOD that concerning which he sent them down no power: their dwelling shall be the fire of hell; and the receptacle of the wicked shall be miserable. GOD had already made good unto you his promise, when ye destroyed them by his permission,

dr, which he accepted. Others say that as they were on their march home, they repented they had not utterly extirpated the Mohammedans, and began to think of going back to Medina for that purpose, but were prevented by a sudden consternation or panic fear, which fell on them from GOD.5 a i.e., In the beginning of the battle, when the Moslems had the advantage, putting the idolaters to flight, and killing several of them. b That is, till the bowmen, who were placed behind to prevent their being surrounded, seeing the enemy fly, quitted their post, contrary to Mohammed's express orders, and dispersed themselves to seize the plunder; whereupon Khaled Ebn al Wal?d perceiving their disorder, fell on their rear with the horse which he commanded, and turned the fortune of the day. It is re

eidawi. 6 Idem. Vide Abulfeda, V

ned their backs on the day whereon the two armies met each other at Ohod, Satan caused them to slip for some crime which they had committed:k but now hath GOD forgiven them; for GOD is gracious and merciful. 150 O true believers, be not as they who believed not, and said of their brethren when they had journeyed in the land or had been at war, If they had been with us, those had not died, nor had these been slain: whereas what befell them was so ordained that GOD might take it matter of sighing in their hearts. GOD giveth life, and causeth to die: and GOD seeth that which ye do. Moreover if ye be slain, or die in defence of the religion of GOD, verily pardon from GOD, and mercy, is better than what they heap together of worldly riches. And if ye die, or be slain, verily unto GOD s

ise; or, as others interpret the words, if we had taken the advice of Abda'llah Ebn Obba Sol?l, and had kept within the town of Medina, our companions had not lost their lives.3 k viz., For their covetousness in quitting their post to seize the plunder. l This passage was revealed, as some say, on the division of the spoil at Bedr; when some of the soldiers suspected Mohammed of having privately taken a scarlet carpet made all of silk and very rich, which was missing.4 Others suppose the archers, who occasioned th

allalo'ddin. 2

awi, Jall

Bei

ourselves:q for GOD is almighty. 160 And what happened unto you, on the day whereon the two armies met, was certainly by the permission of GOD; and that he might know the ungodly. It was said unto them, Come, fight for the religion of GOD, or drive back the enemy: they answered, if we had known ye went out to fight, we had certainly followed you.r They were on that day nearer unto unbelief, than they were to faith; they spake with their mouths, what was not in their hearts: but GOD perfectly knew what they concealed; who said of their brethren, while themselves stayed at home, if they had obeyed us, they had not been slain. Say, Then keep back death from yourselves, if

son of their staying behind being their want of faith and firmness in their religion.4 s See before, p. 17. t i.e., Rejoicing also for their sakes, who are destined to suffer martyrdom, but have not as yet attained it.5 u The commentators differ a little as to the occassion of this passage. When news was brought to Mohammed, after the battle of Ohod, that the enemy, repenting of their retreat, were returning towards Medina, he called about him those who had stood by him in the battle, and marched out to meet the enemy as far as Homara al Asad, about eight miles from that town, notwithstanding several of his men were so ill of their wounds that they were forced to be carried; but a panic fear having seized the army of the Koreish, they changed their resolution and

4 Al Beidawi. 5 Vide Rev. vi. II. 1

OD at all. GOD will not give them a part in the next life, and they shall suffer a great punishment. Surely those who purchase infidelity with faith shall by no means hurt GOD at all, but they shall suffer a grievous punishment. And let not the unbelievers think, because we grant them lives long and prosperous, that it is better for their souls: we grant them long and prosperous lives only that their iniquity may be increased; and they shall suffer an ignominious punishment. GOD is not disposed to leave the faithful in the condition which ye are now in,a until he sever the wicked from the good; nor is GOD disposed

so far as Bedr, would seek them in their own houses, and that none of them could possibly escape otherwise than by timely flight. Upon which Mohammed, seeing his followers a little dispirited, swore that he would go himself though not one of them went with him. And accordingly he set out with seventy horsemen, every one of them crying out, Hashna Allah, i.e., GOD is our support.3 y While they stayed at Bedr expecting the enemy, they opened a kind of fair there, and traded to very considerable profit.4 z Meaning either

4 Al Beidawi. 1 Idem.

with the miracle which ye mention: why therefore have ye slain them, if ye speak truth? If they accuse thee of imposture, the apostles before thee have also been accounted impostors, who brought evident demonstrations, and the scriptures, and the book which enlighteneth the understanding. Every soul shall taste of death, and ye shall have your reward on the day of resurrection; and he who shall be far removed from hell fire, and shall be admitted into paradise, shall be happy: but the present life is only a deceitful provision. Ye shall surely be proved in your possessions, and in your persons; and ye shall bear from those unto whom the

ough others say any other miracle was a proof full as sufficient as the bringing down fire from heaven.6 The Arabian Jews seem to have drawn a general consequence from some particular instances of this miracle in the Old Testament.7 And the Jews at this day say, that first the fire which fell from heaven on the altar of the tabernacle,8 after the consecration of Aaron and his sons, and afterwards that which descended on the altar of Solomon's temple, at the dedication of that structure,9 was fed and constantly maintained there by the priests, both day and night, without being suffered once to go out, till it was extinguished, as some think, in the reign of Manasses,10 but, according to the more received opinion, when the temple was destroyed by the Chaldeans. Several Christians11 have given credit to this assertion of the Jews, with what reason I shall not here inquire; and the Jews, in consequence of this notion, might probably expect that a prophet who came to restore

4 Al Beidawi.

Bei

n. xxi. 26; 2 Chron. vi

24. 9 2 Ch

c. 6. 11 See Prideau

58. 12 A

s therefore our sins, and expiate our evil deeds from us, and make us to die with the righteous. O LORD, give us also the reward which thou hast promised by thy apostles; and cover us not with shame on the day of resurrection; for thou art not contrary to the promise. Their LORD therefore answered them, saying, I will not suffer the work of him among you who worketh to be lost, whether he be male, or female:l the one of you is from the other. They therefore who have left their country, and have been turned out of their houses, and have suffered for my sake, and have been slain in battle; verily I will expiate their evil deeds from them, and I will surely bring them into gardens watered by rivers; a rew

but took no notice of the women.1 m The original word properly signifies success in the affairs of life, and particularly in trade. It is said that some of Mohammed's followers observing the prosperity the idolaters enjoyed, expressed their regret that those enemies of GOD should live in such ease and plenty, while themselves were perishing for hunger and fatigue; whereupon this passage was revealed.2 n Because of its short continuance. o The persons here meant, some will have to be Abda'llah Ebn Salam3 and his companions; others sup

, p. 44. 4 See the Prelim. Dis

ing an account.p 200 O true believers, be patient and strive to excel

____