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be consumed by fire. Say, Apostles have already come unto you before me, with plain proofs, and 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 scripture was delivered before you, and from the idolaters, much hurt: but if ye be patient and fear God, this is a matter that is absolutely determined. And when GoD accepted tho covenant of those to whom the book of the law was given, saying, Ye shall surely publish it unto mankind, ye shall not hide it: yet they threw it behind their backs, and sold it for a small price: but woeful is the price for which they have sold it. Think not that they who rejoice at what they have done, and expect to be praised for what they have not done; think not, O prophet, that they shall escape from punishment, for they shall suffer a painful punishment; and unto God belongeth the kingdom of heaven and earth: GOD is almighty. Now in the creation of heaven and earth, and the vicissitude of night and day, are signs unto

The Jews, say the commentators, insisted that it was a peculiar proof of the mission of all the prophets sent to them, that they could, by their prayers, bring down fire from heaven to consume the sacrifice, and therefore they expected Mohammed should do the like. And some Mohammedan doctors agree that God appointed this miracle as the test of all their prophets, except only Jesus and Mohammed; though others say any other miracle was a proof full as sufficient as the bringing down fire from heaven."

The Arabian Jews seem to have drawn a general consequence from some particular instances of this miracle in the Old Testament. And the Jews at this day say, that first the fire which fell from heaven on the altar of the tabernacle, after the consecration of Aaron and his sons, and afterwards that which descended on the altar of Solomon's temple, at the delication of that structure, was fed and constantly maintained there by the priests, both day and night, without being suffered once to go out; till it was extin guished, as some think, in the reign of Manasses, but according to the more received opinion, when the temple was destroyed by the Chaldeans. Several Christians" 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 God's true religion should rekindle for them this heavenly fire, which they had not been favoured with since the Babylonish captivity.

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Among these the commentators reckon Zacharias and John the Baptist.

Human life is no more than a deceitful enjoyment."—Savary.

i. e Dearly shall they pay hereafter for taking bribes to stifle the truth. Whoever concenleth the knowledge which God has given him, says Mahommed, God shall put on him a bridle of fire on the day of resurrection.

i. e. Who think they have done a commendable deed in concealing and dissembling the testimonies in the Pentateuch concerning Mohammed, and in disobeying God's commands to the contrary. It is said that Mohammed once asking some Jews concerning a passage in their law, they gave him an answer very different from the truth, and were mightily pleased that they had, as they thought, deceived him. Others however think this passage relates to some pretended Mohammedans who rejoiced in their hypocrisy, and expected to be commended for their wickedness."

2 A Beidâwi.

• Lev. ix. 24.

'Jallalo'ddin. 'Lev. ix. 24. 1 Chron. xxi. 26. 2 Chron. vii. 1. Kings xviii. 38. $2 Chron. vii. 1. Talmud, Zebachim, c. 6 See Prideaux's Connect, part 1. book 3. p. 158. • Al Bridâwi.

those who are endued with understanding; who remember GoD standing, and sitting, and lying on their sides; and meditate on the creation of heaven and earth, saying, O LORD, thou hast not created this in vain; far be it from thee: therefore deliver us from the torment of hell fire: O LORD, surely whom thou shalt throw into the fire, thou wilt also cover with shame: nor shall the ungodly have any to help them. O LORD, we have heard a preacher' inviting us to the faith and saying, Believe in your LORD: and we believed. O LORD forgive us 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:* 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 suf fered 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 reward from God; and with GoD is the most excellent reward. Let not the prosperous dealing of the unbelievers in the land deceive thee; it is but a slender provision; and then their receptacle shall be hell; an unhappy couch shall it be. But they who fear the LORD shall have gardens through which rivers flow, they shall continue therein for ever: this is the gift of God;† for what is with GoD shall be better for the righteous than shortlived worldly prosperity. There are some of those who have received the scriptures, who believe in God, and that which hath been sent down unto you, and that which hath been sent down to them, submitting themselves unto God; they sell not the signs of God for a small

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viz. At all times and in all postures. Al Beidâwi mentions a saying of Mohammed to one Imran Ebn Hosein, to this purpose; pray standing, if thou art able; if not, sitting; and if thou canst not sit up, then as thou liest along. Al Shâfeï directs that the sick should pray lying on their right side.

Namely Mohammed, with the Koran.

"Since thou failest not in thy promises."-Savary.

These words were added, as some relate, on Omm Salma, one of the prophet's wives, telling him that she had observed God often made mention of the men who fled their country for the sake of their faith, but took no notice of the women.

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 of hunger and fatigue; whereupon this passage was revealed.'

Because of its short continuance.

†“They who fear the Lord shall dwell in the gardens of delights. They shall dwell in them eternally. They shall be the guests of the Lord. Who is more able than he to load with favours the just?"-Savary.

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The persons here meant, some will have to be Abd'allah Ebn Salâm and his companions; others suppose they were forty Arabs of Majrân, or thirty-two Ethiopians, or else eight Greeks, who were converted from Christianity to Mohammedism; and others say this passage was revealed in the ninth year of the Hejra, when Mohammed, on Gabriel's bring ing him the news of the death of Ashama king of Ethiopia, who had embraced the Mo hammedan religion some years before,' prayed for the soul that departed; at which some Al Beidâwi. See the Prelim. Disc. sect

' Idem.

"See before, p. 45.

price these shall have their reward with their LORD; for GOD is swift in taking an account." O true believers, be patient and strive to exce patience, and be constant-minded, and fear GoD, that ye may be happy.

CHAPTER IV.

INTITLED, WOMEN;' REVEALED AT MEDINA.

IN THE NAME OF THE MOST MERCIFUL GOD.

O MEN, fear your LORD, who hath created you out of one man, and out of him created his wife, and from them two hath multiplied many men, and women:* and fear GoD by whom ye beseech one another; and respect women who have borne you, for God is watching over you. And give the orphans when they come to age their substance; and render them not in exchange bad for good: and devour not their substance, by adding it to your own substance; for this is a great sin. And if ye fear that ye shall not act with equity towards orphans of the female sex,* take in marriage of such other women as please you, two, or three, or four, and not more.

of his hypocritical followers were displeased, and wondered that he should pray for a Christian proselyte whom he had never seen."

See before, p. 24, and the Preliminary Discourse, sect. iv.

This title was given to this chapter, because it chiefly treats of matters relating to women; as, marriages, divorces, dower, prohibited degrees, &c.

Mortals fear the Lord, who created you all from one man, of whom he formed a woman, and who has covered the earth with their posterity. Fear the Lord, in the name of whom ye beseech each other. Revere the ties of consanguinity. God observeth your actions."-Savary.

Saying, I beseech thee for God's sake..

Literally, the wombs.

That is, take not what ye find of value among their effects to your own use, and give them worse in its stead.

*If ye fear to be unjust unto orphans, fear also to be unjust unto your wives. Marry only two, three, or four."

The commentators understand this passage differently. The true meaning seems to be, as it is here translated; Mohammed advising his followers that if they found they should wrong the female orphans under their care, either by marrying them against their inclinations, for the sake of their riches or beauty, or by not using or maintaining them so well as they ought, by reason of their having already several wives, they should rather choose to marry other women, to avoid all occasion of sin. Others say, that when this passage was revealed, many of the Arabians, fearing trouble and temptation, refused to take upon them the charge of orphans, and yet multiplied wives to a great excess, and ased them ill; or, as others write, gave themselves up to fornication; which occasioned the passage. And according to these its meaning must be either, that if they feared they could not act justly towards orphans, they had as great reason to apprehend they could not deal equitably with so many wives, and therefore are commanded to marry but a certain number; or else, that since fornication was a crime as well as a wronging of orphans, they ought to avoid that also, by marrying according to their abilities.

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"When this verse was sent down from heaven, the greater part of the Arabs had each of them eight or ten wives; and they often treated them badly. Polygamy has lways been established in the East. Mahomet restrained it within narrower bounds."Savary.

'Al Beidâwi.

• Idem. Jallalo'ddin.

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But if ye fear that ye cannot act equitably towards so many, marry one only, or the slaves which ye shall have acquired." This will be easier, that ye swerve not from righteousness. And give women their dowry freely; but if they voluntarily remit unto you any part of it, enjoy it with satisfaction and advantage. And give not unto those who are weak of understanding the substance which God hath appointed you to preserve for them; but maintain them thereout, and clothe them, and speak kindly unto them. And examine the orphans until they attain the age of marriage: but if ye perceive they are able to manage their affairs well, deliver their substance unto them; and waste it not extravagantly, or hastily,* because they grow up. Let him who is rich abstain entirely from the orphans' estates; and let him who is poor take thereof according to what shall be reasonable. And when ye deliver their substance unto them, call witnesses thereof in their presence: GoD taketh sufficient account of your actions. Men ought to have a part of what their parents and kindred leave behind them when they die : and women also ought to have a part of what their parents and kindred leave, whether it be little, or whether it be much; a determinate part is due to them. And when they who are of kin are present at the dividing of what is left, and also the orphans, and the poor; distribute unto them some part thereof; and if the estate be too small, at least speak comfortably unto them. And let those fear to abuse orphans, who if they leave behind them a weak offspring, are solicitous for them: let them therefore fear GoD, and speak that which is convenient. Surely they who devour the possessions of orphans unjustly shall swallow down nothing but fire into their bellies, and shall broil in raging flames. God hath thus commanded you concerning your children. A male shall have as much as the share of two females; but if they be females only, and above two in number, they shall have two-third parts of what the deceased shall leave; and if there be but

"For slaves requiring not so large a dower, nor so good and plentiful a main. tenance as free women, a man might keep several of the former, as easily as one of the latter.

i. e. Try whether they be well grounded in the principles of religion, and have sufficient prudence for the management of their affairs. Under this expression is also comprehended the duty of a curator's instructing his pupils in those respects.

Or age of maturity, which is generally reckoned to be fifteen; a decision supported by a tradition of their prophet; though Abu Hanifah thinks eighteen the proper age." **Beware of dissipating it by prodigality, or by hastening to entrust them with it, when they are too young."-Savary.

1. e. Because they will shortly be of age, to receive what belongs to them.

That is, no more than what shall make sufficient recompense for the trouble of their education.

b

This law was given to abolish a custom of the pagan Arabs, who suffered not women or children to have any part of their husband's or father's inheritance; on pretence that they only should inherit who were able to go to war.'

viz. Either to comfort the children, or to assure the dying father they shall be justly dealt by.

d This is the general rule to be followed in the distribution of the estate of the deceased, as may be observed in the following cases."

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Or if there be two and no more, they will have the same share.

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And the parents of the deceased shar

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one, she shall have the half. have each of them a sixth part of what he shall leave, if he have a child; but if he have no child, and his parents be his heirs, then his mother shall have the third part. And if he have brethren, his mother shall have a sixth part, after the legacies which he shall bequeath, ana his debts be paid. Ye know not whether your parents or your children be of greater use unto you. This is an ordinance from God, and GOD is knowing and wise. Moreover ye may claim half of what your wives shall leave, if they have no issue; but if they have issue, then ye shall have the fourth part of what they shall leave, after the legacies which they shall bequeath, and the debts be paid. They also shall have the fourth part of what ye shall leave, in case ye have no issue; but if ye have issue, then they shall have the eighth part of what ye shall leave, after the legacies which ye shall bequeath, and your debts be paid. And if a man or woman's substance be inherited by a distant relation, and he or she have a brother or sister; each of them two shall have a sixth part of the estate. But if there be more than this number, they shall be equal sharers in a third part, after payment of the legacies which shall be bequeathed, and the debts, without prejudice to the heirs. This is an ordinance from GoD: and God is knowing and gracious. These are the statutes of God. And whoso obeyeth God and his apostle, God shall lead him into gardens wherein rivers flow, they shall continue therein for ever; and this shall be great happiness. But whoso disobeyeth GOD, and his apostle, and transgresseth his statutes, God shall cast him into hell fire; he shall remain therein for ever, and he shall suffer a shameful punishment. If any of your women be guilty of whoredom,' produce four witnesses from among you against them, and if they bear witness against them, imprison them in separate apartments until death release them, or GoD affordeth them a way to escape." And if two

And the remaining third part, or the remaining moiety of the estate, which is not here expressly disposed of, if the deceased leaves behind him no son, nor a father, goes to the public treasury. It must be observed, that Mr. Selden is certainly mistaken, when in explaining this passage of the Korân, he says, that where there is a son and an only daughter, each of them will have a moiety for the daughter can have a moiety but in one case only, that is where there is no son; for if there be a son, she can have but a third, according to the above-mentioned rule.

And his father consequently the other two-thirds.

By legacies in this and the following passages are chiefly meant those bequeathed to pious uses; for the Mohammedans approve not of a person's giving away his substance from his family and near relations on any other account.

For this may happen by contract, or on some other special occasion.

Here, and in the next case, the brother and sister are made equal sharers, which is an exception to the general rule, of giving a male twice as much as a female; and the reason is said to be, because of the smallness of the portions, which deserve not such xactness of distribution; for in other cases the rule holds between brother and sister, as well as other relations.

Either adultery or fornication.

Their punishment in the beginning of Mohammedism was to be immured till they died, but afterwards this cruel doom was mitigated, and they might avoid it by underSelden, de success ad Leges Ebræor. lib. 1. chap. i. Al Beidâwi. hap. near the end.

• See this

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