Chapter II · (continued 2)

h Under the name of wine all sorts of strong and inebriating liquors are comprehended.1 i The original word, al Meiser, properly signifies a particular game performed with arrows, and much in use with the pagan Arabs. But by lots we are here to understand all games whatsoever, which are subject to chance or hazard, as dice, cards, &c.2 k From these words some suppose that only drinking to excess and too frequent gaming are prohibited.3 And the moderate use of wine they also think is allowed by these words of the 16th chapter, And of the fruits of palm-trees and grapes ye obtain inebriating drink, and also good nourishment. But the more received opinion is, that both drinking wine or other strong liquors in any quantity, and playing at any game of chance, are absolutely forbidden.4 l viz., By his curse, which shall certainly bring to nothing what ye shall wrong the orphans of. m But not while they have their courses, nor by using preposterous venery.1 n It has been imagined that these words allow that preposterous lust, which the commentators say is forbidden by the preceding; but I question whether this can be proved.2 o i.e., Perform some act of devotion or charity.

1 See the Prelim. Disc. Sect. V. 2 See ibid. 3 Vide Jallalo'ddin et al Zamakhshari. 4 See the Prelim. Disc. ubi sup. 1 Ebn Abbas, Jallalo'ddin. 2 Jallalo'ddin, Yahya, al Zamakhshari Vide Lucret. de Rer. Nat. l. 4, v. 1258, &c.

Make not GOD the object of your oaths,p that ye will deal justly, and be devout, and make peace among men;q for God is he who heareth and knoweth. GOD will not punish you for an inconsiderate wordr in your oaths; but he will punish you for that which your hearts have assented unto: GOD is merciful and gracious. They who vow to abstain from their wives, are allowed to wait four months:s but if they go back from their vow, verily GOD is gracious and merciful;t and if they resolve on a divorce, GOD is he who heareth and knoweth. The women who are divorced shall wait concerning themselves until they have their courses thrice,u and it shall not be lawful for them to conceal that which GOD hath created in their wombs,x if they believe in GOD and the last day; and their husbands will act more justly to bring them back at this time, if they desire a reconciliation. The women ought also to behave towards their husbands in like manner as their husbands should behave towards them, according to what is just: but the men ought to have a superiority over them. GOD is mighty and wise. Ye may divorce your wives twice; and then either retain them with humanity, or dismiss them with kindness. But it is not lawful for you to take away anything of what ye have given them, unless both fear that they cannot observe the ordinances of GOD.y And if ye fear that they cannot observe the ordinance of GOD, it shall be no crime in either of them on account of that for which the wife shall redeem herself.z These are the ordinances of GOD; therefore transgress them not; for whoever transgresseth the ordinances of GOD, they are unjust doers. But if the husband divorce her a third time, she shall not be lawful for him again, until she marry another husband. But if he also divorce her, it shall be no crime in them if they return to each other, if they think they can observe the ordinances of GOD, and these are the ordinances of GOD, he declareth them to people of understanding.

p So as to swear frequently by him. The word translated object, properly signifies a butt to shoot at with arrows.3 q Some commentators4 expound this negatively, That ye will not deal justly, nor be devout, &c. For such wicked oaths, they say, were customary among the idolatrous inhabitants of Mecca; which gave occasion to the following saying of Mohammed: When your swear to do a thing, and afterwards find it better to do otherwise, do that which is better, and make void your oath. r When a man swears inadvertently, and without design. s That is, they may take so much time to consider; and shall not, by a rash oath, be obliged actually to divorce them. t i.e., If they be reconciled to their wives within four months, or after, they may retain them, and GOD will dispense with their oath. u This is to be understood of those only with whom the marriage has been consummated; for as to the others there is no time limited. Those who are not quite past childbearing (which a woman is reckoned to be after her courses cease, and she is fifty-five lunar years, or about fifty-three solar years old), and those who are too young to have children, are allowed three months only; but they who are with child must wait till they be delivered.5 x That is, they shall tell the real truth, whether they have their courses, or be with child, or not; and shall not, by deceiving their husband, obtain a separation from him before the term be accomplished: lest the first husband's child should, by that means, go to the second; or the wife, in case of the first husband's death, should set up her child as his heir, or demand her maintenance during the time she went with such child, and the expenses of her lying-in, under pretence that she waited not her full prescribed time.6 y For if there be a settled aversion on either side, their continuing together may have very ill, and perhaps fatal consequences. z i.e., If she prevail on her husband to dismiss her, by releasing part of her dowry.

3 Jallalo'ddin. 4 Idem. Yahya. 5 Jallalo'ddin. 6 Yahya.

230 But when ye divorce women, and they have fulfilled their pre-scribed time, either retain them with humanity, or dismiss them with kindness; and retain them not by violence, so that ye transgress;a for he who doth this surely injureth his own soul. And make not the signs of GOD a jest: but remember GOD'S favor towards you, and that he hath sent down unto you the book of the Koran, and wisdom admonishing you thereby; and fear GOD, and know that GOD is omniscient. But when ye have divorced your wives, and they have fulfilled their prescribed time, hinder them not from marrying their husbands, when they have agreed among themselves according to what is honourable. This is given in admonition unto him among you who believeth in GOD, and the last day. This is most righteous for you, and most pure. GOD knoweth, but ye know not. Mothers after they are divorced shall give suck unto their children two full years, to him who desireth the time of giving suck to be completed; and the father shall be obliged to maintain them and clothe them in the mean time, according to that which shall be reasonable. No person shall be obliged beyond his ability. A mother shall not be compelled to what is unreasonable on account of her child nor a father on account of his child. And the heir of the father shall be obliged to do in like manner. But if they choose to wean the child before the end of two years, by common consent, and on mutual consideration, it shall be no crime in them. And if ye have a mind to provide a nurse for your children, it shall be no crime in you, in case ye fully pay what ye offer her, according to that which is just. And fear GOD, and know that GOD seeth whatsoever ye do. Such of you as die, and leave wives, their wives must wait concerning themselves four months and ten days,b and when they shall have fulfilled their term, it shall be no crime in you, for that which they shall do with themselves,c according to what is reasonable. GOD well knoweth that which ye do. And it shall be no crime in you, whether ye make public overtures of marriage unto such women, within the said four months and ten days, or whether ye conceal such your designs in your minds: GOD knoweth that ye will remember them. But make no promises unto them privately, unless ye speak honourable words; and resolve not on the knot of marriage until the prescribed time be accomplished; and know that GOD knoweth that which is in your minds, therefore beware of him and know that GOD is gracious and merciful. It shall be no crime in you, if ye divorce your wives, so long as ye have not touched them, nor settled any dowry on them. And provide for them (he who is at his ease must provide according to his circumstances) necessaries, according to what shall be reasonable. This is a duty incumbent on the righteous. But if ye divorce them before ye have touched them, and have already settled a dowry on them, ye shall give them half of what ye have settled, unless they release any part, or he release part in whose hand the knot of marriage is;d and if ye release the whole, it will approach nearer unto piety. And not forget liberality among you, for GOD seeth that which ye do.

a viz., By obliging them to purchase their liberty with part of their dowry. b That is to say, before they marry again; and this, not only for decency sake, but that it may be known whether they be with child by the deceased or not. c That is, if they leave off their mourning weeds, and look out for new husbands. d i.e., Unless the wife agree to take less than half her dowry, or unless the husband be so generous as to give her more than half, or the whole, which is here approved of as most commendable.

Carefully observe the appointed prayers, and the middle prayer,e and be assiduous therein, with devotion towards GOD. But if ye fear any danger, pray on foot or on horseback; and when ye are safe remember GOD, how he hath taught you what as yet ye knew not. 240 And such of you as shall die and leave wives ought to bequeath their wives a year's maintenance, without putting them out of their houses: but if they go out voluntarily, it shall be no crime in you, for that which they shall do with themselves, according to what shall be reasonable; GOD is mighty and wise. And unto those who are divorced, a reasonable provision is also due; this is a duty incumbent on those who fear GOD. Thus GOD declareth his signs unto you, that ye may understand. Hast thou not considered those, who left their habitations, (and they were thousands,) for fear of death?f And GOD said unto them, Die; then he restored them to life, for GOD is gracious towards mankind; but the greater part of men do not give thanks. Fight for the religion of GOD, and know that GOD is he who heareth and knoweth. Who is he that will lend unto GOD on good usury?g verily he will double it unto him manifold; for GOD contracteth and extendeth his hand as he pleaseth, and to him shall ye return. Hast thou not considered the assembly of the children of Israel, after the time of Moses; when they said unto their prophet Samuel, Set a king over us, that we may fight for the religion of GOD. The prophet answered, If ye are enjoined to go to war, will ye be near refusing to fight? They answered, And what should ail us that we should not fight for the religion of GOD, seeing we are dispossessed of our habitations, and deprived of our children? But when they were enjoined to go to war, they turned back, except a few of them: and GOD knew the ungodly. And their prophet said unto them, Verily GOD hath set Talût,h king over you: they answered, How shall he reign over us, seeing we are more worthy of the kingdom than he, neither is he possessed of great riches? Samuel said, Verily GOD hath chosen him before you, and hath caused him to increase in knowledge and stature, for GOD giveth his kingdom unto whom he pleaseth; GOD is bounteous and wise.

e Yahya interprets this from a tradition of Mohammed, who, being asked which was the middle prayer, answered, The evening prayer, which was instituted by the prophet Solomon. But Jallalo'ddin allows a greater lattitude, and supposes it may be the afternoon prayer, the morning prayer, the noon prayer, or any other. f These were some of the children of Israel, who abandoned their dwellings because of a pestilence, or, as others say, to avoid serving in a religious war; but, as they fled, God struck them all dead in a certain valley. About eight days or more after, when their bodies were corrupted, the prophet Ezekiel, the son of Buzi, happening to pass that way, at the sight of their bones wept; whereupon God said to him, Call to them, O Ezekiel, and I will restore them to life. And accordingly on the prophet's call they all arose, and lived several years after; but they retained the colour and stench of dead corpses as long as they lived, and the clothes they wore changed as black as pitch, which qualities they transmitted to their posterity.1 As to the number of these Israelites the commentators are not agreed; they who reckon least say they were 3,000, and they who reckon most, 70,000. This story seems to have been taken from Ezekiel's vision of the resurrection of dry bones.2 Some of the Mohammedan writers will have Ezekiel to have been one of the judges of Israel, and to have succeeded Othoniel the son of Caleb. They also call this prophet Ebn al ajûz, or the son of the old woman; because they say his mother obtained him by her prayers in her old age.3 g viz., By contributing towards the establishment of his true religion. h So the Mohammedans name Saul.

1 Jallalo'ddin, Yahya, Abulfeda, &c. 2 Ezek. xxxvii. 1-10. 3 Al Thalabi, Abu Ishak, &c.

And their prophet said unto them, Verily the sign of his kingdom shall be, that the ark shall come unto you:i therein shall be tranquility from your LORD,k and the relicsl which have been left by the family of Moses and the family of Aaron; the angels shall bring it. Verily this shall be a sign unto you, if ye believe. And when Talut departed with his soldiers he said, Verily GOD will prove you by the river: for he who drinketh thereof, shall not be on my side (but he who shall not taste thereof he shall be on my side), except he who drinketh a draught out of his hand. And they drank thereof, except a few of them.m And when they had passed the river, he and those who believed with him, they said, We have no strength to-day, against Jalutn and his forces. But they who considered that they should meet GOD at the resurrection, said, How often hath a small army discomfited a great one, by the will of GOD! and GOD is with those who patiently persevere. 250 And when they went forth to battle against Jalut and his forces, they said, O LORD, pour on us patience, and confirm our feet, and help us against the unbelieving people. Therefore they discomfited them, by the will of GOD, and David slew Jalut. And GOD gave him the kingdom and wisdom, and taught him his will;o and if GOD had not prevented men, the one by the other, verily the earth had been corrupted: but GOD is beneficent towards his creatures. These are the signs of GOD: we rehearse them unto thee with truth, and thou art surely one of those who have been sent by GOD. These are the apostles; we have preferred some of them before others; some of them hath GOD spoken unto, and hath exalted the degree of others of them. And we gave unto Jesus the son of Mary manifest signs, and strengthened him with the holy spirit.p And if GOD had pleased, they who came after those apostles would not have contended among themselves, after manifest signs had been shown unto them. But they fell to variance; therefore some of them believed, and some of them believed not; and if GOD had so pleased, they would not have contended among themselves; but GOD doth what he will.

i This ark, says Jallalo'ddin, contained the images of the prophets, and was sent down from heaven to Adam, and at length came to the Israelites, who put great confidence therein, and continually carried it in the front of their army, till it was taken by the Amalekites. But on this occasion the angels brought it back, in the sight of all the people, and placed it at the feet of Talût; who was thereupon unanimously acknowledged for their king. This relation seems to have arisen from some imperfect tradition of the taking and sending back the ark by the Philistines.4 k That is, because of the great confidence the Israelites placed in it, having won several battles by its miraculous assistance. I imagine, however, that the Arabic word Sakînat, which signifies tranquillity or security of mind, and is so understood by the commentators, may not improbably mean the divine presence or glory, which used to appear on the ark, and which the Jews express by the same word Shechinah. l These were the shoes and rod of Moses, the mitre of Aaron, a pot of manna, and the broken pieces of the two tables of the law.5 m The number of those who drank out of their hands was about 313.1 It seems that Mohammed has here confounded Saul with Gideon, who by the divine direction took with him against the Midianites such of his army only as lapped water out of their hands, which were 300 men.2 n Or Goliath. o Or what he pleased to teach him. Yahya most rationally understands hereby the divine revelations which David received from GOD; but Jallalo'ddin the art of making coats of mail (which the Mohammedans believe was that prophet's peculiar trade), and the knowledge of the language of birds. p See before p. 10, note k.

4 I Sam. iv. v. and vi. 5 Jallalo'ddin. 1 Idem, Yahya. 2 Judges vii.

O true believers, give alms of that which we have bestowed unto you, before the day cometh wherein there shall be no merchandizing, nor friendship, nor intercession. The infidels are unjust doers. GOD! there is no GOD but he;q the living, the self-subsisting: neither slumber nor sleep seizeth him; to him belongeth whatsoever is in heaven, and on earth. Who is he than can intercede with him, but through his good pleasure? He knoweth that which is past, and that which is to come unto them, and they shall not comprehend anything of his knowledge, but so far as he pleaseth. His throne is extended over heaven and earth,r and the preservation of both is no burden unto him. He is the high, the mighty. Let there be no violence in religion.s Now is right direction manifestly distinguished from deceit: whoever therefore shall deny Tagut,t and believe in GOD, he shall surely take hold on a strong handle, which shall not be broken; GOD is he who heareth and seeth. GOD is the patron of those who believe; he shall lead them out of darkness into light: but as to those who believe not, their patrons are Tagut; they shall lead them from the light into darkness; they shall be the companions of hell fire, they shall remain therein forever. Hast thou not considered him who disputed with Abraham concerning his LORD,u because GOD had given him the kingdom? When Abraham said, My LORD is he who giveth life, and killeth: he answered, I give life, and I kill. Abraham said, Verily GOD bringeth the sun from the east, now do thou bring it from the west. Whereupon the infidel was confounded; for GOD directeth not the ungodly people. 260 Or hast thou not considered how he behaved who passed by a city which had been destroyed, even to her foundations?x He said, How shall GOD quicken this city, after she hath been dead? And GOD caused him to die for an hundred years, and afterwards raised him to life. And GOD said, how long hast thou tarried here? He answered, A day, or part of a day. GOD said, Nay, thou hast tarried here a hundred years. Now look on thy food and thy drink, they are not yet corrupted; and look on thine ass: and this have we done that we might make thee a sign unto men. And look on the bones of thine ass, how we raise them, and afterwards clothe them with flesh. And when this was shown unto him, he said, I know that GOD is able to do all things.

q The following seven lines contain a magnificent description of the divine majesty and providence; but it must not be supposed the translation comes up to the dignity of the original. This passage is justly admired by the Mohammedans, who recite it in their prayers; and some of them wear it about them, engraved on an agate or other precious stone.3 r This throne, in Arabic called Corsi, is by the Mohammedans supposed to be God's tribunal, or seat of justice; being placed under that other called al Arsh, which they say is his imperial throne. The Corsi allegorically signifies the divine providence, which sustains and governs the heaven and the earth, and is infinitely above human comprehension.4 s This passage was particularly directed to some of Mohammed's first proselytes, who, having sons that had been brought up in idolatry or Judaism, would oblige them to embrace Mohammedism by force.1 t This word properly signifies an idol, or whatever is worshipped besides GOD-particularly the two idols of the Meccans, Allât and al Uzza; and also the devil, or any seducer. u This was Nimrod, who, as the commentators say, to prove his power of life and death by ocular demonstration, caused two men to be brought before him at the same time, one of whom he slew, and saved the other alive. As to this tyrant's persecution of Abraham, see chapter 21, and the notes thereon. x The person here meant was Ozair or Ezra, who riding on an ass by the ruins of Jerusalem, after it had been destroyed by the Chaldeans, doubted in his mind by what means God could raise the city and its inhabitants again; whereupon God caused him to die, and he remained in that condition 100 years; at the end of which God restored him to life, and he found a basket of figs and a cruse of wine he had with him not in the least spoiled or corrupted; but his ass was dead, the bones only remaining, and these, while the prophet looked on, were raised and clothed with flesh, becoming an ass again, which being inspired with life, began immediately to bray.2 This apocryphal story may perhaps have taken its rise from Nehemiah's viewing of the ruins of Jerusalem.3

3 Vide Bobov. de Prec. Moham. p. 5, et Reland. Dissert. de Gemmis Arab p. 235, 239. 4 Vide D'Herbelot, Bibl. Orient. Art. Corsi. 1 Jallalo'ddin. 2 Jallalo'ddin, Yahya, &c See D'Herbel. Bibl. Orient. Art. Ozair. 3 Nehem. ii. 12, &c.

And when Abraham said, O LORD, show me how thou wilt raise the dead;y God said, Dost thou not yet believe? He answered, Yea, but I ask this that my heart may rest at ease. GOD said, take therefore four birds, and divide them;z then lay a part of them on every mountain; then call them, and they shall come swiftly unto thee: and know that GOD is mighty and wise. The similitude of those who lay out their substance, for advancing the religion of GOD, is as a grain of corn which produceth seven ears, and in every ear an hundred grains; for GOD giveth twofold unto whom he pleaseth: GOD is bounteous and wise. They who lay out their substance for the religion of GOD, and afterwards follow not what they have so laid out by reproaches or mischief,a they shall have their reward with their LORD; upon them shall no fear come, neither shall they be grieved. A fair speech and to forgive, is better than alms followed by mischief. GOD is rich and merciful. O true believers, make not your alms of none effect by reproaching, or mischief, as he who layeth out what he hath to appear unto men to give alms, and believeth not in GOD and the last day. The likeness of such a one is as a flint covered with earth, on which a violent rain falleth, and leaveth it hard. They cannot prosper in anything which they have gained, for GOD directeth not the unbelieving people. And the likeness of those who lay out their substance from a desire to please GOD, and for an establishment for their souls, is as a garden on a hill, on which a violent rain falleth, and it bringeth forth its fruits twofold; and if a violent rain falleth not on it, yet the dew falleth thereon: and GOD seeth that which ye do. Doth any of you desire to have a garden of palm-trees and vines,b through which rivers flow, wherein ye may have all kinds of fruits, and that he may attain to old age, and have a weak offspring? then a violent fiery wind shall strike it, so that it shall be burned. Thus GOD declareth his signs unto you, that ye may consider. O true believers, bestow alms of the good things which ye have gained, and of that which we have produced for you out of the earth, and choose not the bad thereof, to give it in alms,

y The occasion of this request of Abraham is said to have been on a doubt proposed to him by the devil, in human form, how it was possible for the several parts of the corpse of a man which lay on the sea-shore, and had been partly devoured by the wild beasts, the birds, and the fish, to be brought together at the resurrection.4 z These birds, according to the commentators, were an eagle (a dove, say others), a peacock, a raven and a cock, which Abraham cut to pieces, and mingled their flesh and feathers together, or, as some tell us, pounded all in a mortar, and dividing the mass into four parts, laid them on so many mountains, but kept the heads, which he had preserved whole, in his hand. Then he called them each by their name, and immediately one part flew to the other, till they all recovered their first shape, and then came to be joined to their respective heads.1 This seems to be taken from Abraham's sacrifice of birds mentioned by Moses,2 with some additional circumstances. a i.e., Either by reproaching the person whom they have relieved with what they have done for him, or by exposing his poverty to his prejudice.3 b This garden is an emblem of alms given out of hypocrisy, or attended with reproaches, which perish, and will be of no service hereafter to the giver.4

4 See D'Herbelot, p. 13. 1 Jallalo'ddin. See D'Herbelot, ubi supra. 2 Gen. xv 3 Jallalo'ddin. 4 Idem.

such as ye would not accept yourselves, otherwise than by connivance:c and know that GOD is rich and worthy to be praised. 270 The devil threateneth you with poverty, and commandeth you filthy covetousness; but GOD promiseth you pardon from himself and abundance: GOD is bounteous and wise. He giveth wisdom unto whom he pleaseth; and he unto whom wisdom is given hath received much good: but none will consider, except the wise of heart. And whatever alms ye shall give, or whatever vow ye shall vow, verily GOD knoweth it; but the ungodly shall have none to help them. If ye make your alms to appear, it is well; but if ye conceal them, and give them unto the poor, this will be better for you, and will atone for your sins; and GOD is well informed of that which ye do. The direction of them belongeth not unto thee; but GOD directeth whom he pleaseth. The good that ye shall give in alms shall redound unto yourselves; and ye shall not give unless out of desire of seeing the face of GOD.d And what good thing ye shall give in alms, it shall be repaid you, and ye shall not be treated unjustly; unto the poor who are wholly employed in fighting for the religion of GOD, and cannot go to and fro on the earth; whom the ignorant man thinketh rich, because of their modesty: thou shalt know them by this mark, they ask not men with importunity; and what good ye shall give in alms, verily GOD knoweth it. They who distribute alms of their substance night and day, in private and in public, shall have their reward with the LORD; on them shall no fear come, neither shall they be grieved. They who devour usury shall not arise from the dead, but as he ariseth whom Satan hath infected by a touch:e this shall happen to them because they say, Truly selling is but as usury: and yet GOD hath permitted selling and forbidden usury. He therefore who when there cometh unto him an admonition from his LORD abstaineth from usury for the future, shall have what is past forgiven him, and his affair belongeth unto GOD. But whoever returneth to usury, they shall be the companions of hell fire, they shall continue therein forever. GOD shall take his blessing from usury, and shall increase alms: for GOD loveth no infidel, or ungodly person. But they who believe and do that which is right, and observe the stated times of prayer, and pay their legal alms, they shall have their reward with their LORD: there shall come no fear on them, neither shall they be grieved. O true believers, fear GOD, and remit that which remaineth of usury,f if ye really believe; but if ye do it not, hearken unto war, which is declared against you from GOD and his apostle: yet if ye repent, ye shall have the capital of your money. Deal not unjustly with others, and ye shall not be dealt with unjustly.

c That is, on having some amends made by the seller of such goods, either by abatement of the price, or giving something else to the buyer to make up the value. d i.e., For the sake of a reward hereafter, and not for any worldly consideration.1 e viz., Like demoniacs or possessed persons, that is, in great horror and distraction of mind and convulsive agitation of body. f Or the interest due before usury was prohibited. For this some of Mohammed's followers exacted of their debtors, supposing they lawfully might.2

1 Jallalo'ddin. 2 Idem.

If there be any debtor under a difficulty of paying his debt, let his creditor wait till it be easy for him to do it; but if ye remit it as alms, it will be better for you, if ye knew it. 280 And fear the day wherein ye shall return unto GOD; then shall every soul be paid what it hath gained, and they shall not be treated unjustly. O true believers, when ye bind yourselves one to the other in a debt for a certain time, write it down; and let a writer write between you according to justice, and let not the writer refuse writing according to what GOD hath taught him; but let him write, and let him who oweth the debt dictate, and let him fear GOD his LORD, and not diminish aught thereof. But if he who oweth the debt be foolish, or weak, or be not able to dictate himself, let his agentg dictate according to equity; and call to witness two witnesses of your neighboring men; but if there be not two men, let there be a man and two women of those whom ye shall choose for witnesses: if one of those women should mistake, the other of them will cause her to recollect. And the witnesses shall not refuse, whensoever they shall be called. And disdain not to write it down, be it a large debt, or be it a small one, until its time of payment: this will be more just in the sight of GOD, and more right for bearing witness, and more easy, that ye may not doubt. But if it be a present bargain which ye transact between yourselves, it shall be no crime in you, if ye write it not down. And take witnesses when ye sell one to the other, and let no harm be done to the writer, nor to the witness; which if ye do, it will surely be injustice in you: and fear GOD, and GOD will instruct you, for GOD knoweth all things. And if ye be on a journey, and find no writer, let pledges be taken: but if one of you trust the other, let him who is trusted return what he is trusted with, and fear GOD his LORD. And conceal not the testimony, for he who concealeth it hath surely a wicked heart: GOD knoweth that which ye do. Whatever is in heaven and on earth is GOD'S: and whether ye manifest that which is in your minds, or conceal it, GOD will call you to account for it, and will forgive whom he pleaseth, and will punish whom he pleaseth, for GOD is almighty. The apostle believeth in that which hath been sent down unto him from his LORD, and the faithful also. Every one of them believeth in GOD, and his angels, and his scriptures, and his apostles: we make no distinction at all between his apostles.h And they say, We have heard, and do obey: we implore thy mercy, O LORD, for unto thee must we return. GOD will not force any one beyond its capacity: it shall have the good which it gaineth, and it shall suffer the evil which it gaineth. O LORD, punish us not, if we forget, or act sinfully: O LORD, lay not on us a burden like that which thou hast laid on those who have been before us;i neither make us, O LORD, to bear what we have not strength to bear, but be favorable unto us, and spare us, and be merciful unto us. Thou art our patron, help us therefore against the unbelieving nations.

g Whoever manages his affairs, whether his father, heir, guardian, or interpreter.1 h But this, say the Mohammedans, the Jews do, who receive Moses but reject Jesus; and the Christians, who receive both those prophets, but reject Mohammed.2 i That is, on the Jews, who, as the commentators tell us, were ordered to kill a man by way of atonement, to give one-fourth of their substance in alms, and to cut off an unclean ulcerous part,3 and were forbidden to eat fat, or animals that divided the hoof, and were obliged to observe the sabbath, and other particulars wherein the Mohammedans are at liberty.4

1 Jallalo'ddin. 2 Idem. 3 Idem. 4 Yahya.