Chapter 26

1 See chapter 3, p. 42, and the Prelim. Disc. Sect. IV.

This let them do. And whoever shall regard the sacred ordinances of GOD;n this will be better for him in the sight of his LORD. All sorts of cattle are allowed you to eat, except what hath been read unto you, in former passages of the Koran, to be forbidden. But depart from the abomination of idols, and avoid speaking that which is false:o being orthodox in respect to GOD, associating no other god with him; for whoever associateth, any other with GOD is like that which falleth from heaven, and which the birds snatch away, or the wind bloweth to a far distant place.p This is so. And whoso maketh valuable offerings unto GOD;q verily they proceed from the piety of men's hearts. Ye receive various advantages from the cattle designed for sacrifices, until a determined time for slaying them: then the place of sacrificing them is at the ancient house. Unto the professors of every religionr have we appointed certain rites, that they may commemorate the name of GOD on slaying the brute cattle which he hath provided for them. Your GOD is one GOD: wherefore resign yourselves wholly unto him. And do thou bear good tidings unto those who humble themselves; whose hearts, when mention is made of GOD, are struck with fear; and unto those who patiently endure that which befalleth them; and who duly perform their prayers, and give alms out of what we have bestowed on them. The camels slain for sacrifice have we appointed for you as symbols of your obedience unto GOD: ye also receive other advantages from them. Wherefore commemorate the name of GOD over them, when ye slay them, standing on their feet disposed in right order:s and when they are fallen down dead, eat of them; and give to eat thereof both unto him who is content with what is given him, without asking, and unto him who asketh.t Thus have we given you dominion over them, that ye might return us thanks.

n By observing what he has commanded, and avoiding what he has forbidden, or, as the words also signify, Whoever shall honour what GOD hath sanctified, or commanded not to be profaned; as the temple and territory of Mecca, and the sacred months, &c. o Either by asserting wrong and impious things of the Deity; or by bearing false witness against your neighbours. p Because he who falls into idolatry, sinketh from the height of faith into the depth of infidelity, has his thoughts distracted by wicked lusts, and is hurried by the devil into the most absurd errors.2 q By choosing a well-favoured and costly victim, in honour of him to whom it is destined. They say Mohammed once offered a hundred fat camels, and among them one which had belonged to Abu Jahl, having in his nose a ring of gold: and that Omar offered a noble camel, for which he had been bid three hundred dinârs.3 The original may also be translated generally, Whoso regardeth the rites of the pilgrimage, &c. But the victims seem to be more particularly intended in this place. r Jallalo'ddin understands this passage in a restrained sense, of the former nations who were true believers; to whom God appointed a sacrifice, and a fixed place and proper ceremonies for the offering of it. s That is, as some expound the word, standing on three feet, having one of their fore feet tied up, which is the manner of tying camels to prevent their moving from the place. Some copies instead of sawâffa, read sawâffena, from the verb safana, which properly signifies the posture of a horse, when he stands on three feet, the edge of the fourth only touching the ground. t Or, as the words may also be rendered, Unto him who asketh in a modest and humble manner, and unto him who wanteth but dareth not ask.

2 Al Beidâwi. 3 Idem.

Their flesh is not accepted of GOD, neither their blood; but your piety is accepted of him. Thus have we given you dominion over them, that ye might magnify GOD, for the revelations whereby he hath directed you. And bear good tidings unto the righteous, that GOD will repel the ill designs of the infidels from the true believers; for GOD loveth not every perfidious unbeliever. 40 Permission is granted unto those who take arms against the unbelievers, for that they have been unjustly persecuted by them (and GOD is certainly able to assist them): who have been turned out of their habitations injuriously, and for no other reason than because they say, Our LORD is GOD.u And if GOD did not repel the violence of some men by others, verily monasteries, and churches, and synagogues, and the temples of the Moslems, wherein the name of GOD is frequently commemorated, would be utterly demolished.x And GOD will certainly assist him who shall be on his side: for GOD is strong and mighty. And he will assist those who, if we establish them in the earth, will observe prayer, and give alms, and command that which is just, and forbid that which is unjust. And unto GOD shall be the end of all things. If they accuse thee, O Mohammed, of imposture; consider that, before them, O Mohammed, of imposture; consider that, before them, the people of Noah, and the tribes of Ad and Thamud, and the people of Abraham, and the people of Lot, and the inhabitants of Madian, accused their prophets of imposture: and Moses was also charged with falsehood. And I granted a long respite unto the unbelievers: but afterwards I chastised them; and how different was the change I made in their condition! How many cities have we destroyed, which were ungodly, and which are now fallen to ruin on their roofs? And how many wells have been abandoned,y and lofty castles? Do they not therefore journey through the land? And have they not hearts to understand with, or ears to hear with? Surely as to these things their eyes are not blind, but the hearts are blind which are in their breasts. They will urge thee to hasten the threatened punishment; but GOD will not fail to perform what he hath threatened: and verily one day with thy LORD is as a thousand years, of those which ye compute.z Unto how many cities have I granted respite, though they were wicked? Yet afterwards I chastised them: and unto me shall they come to be judged at the last day. Say, O men, verily I am only a public preacher unto you.

u This was the first passage of the Korân which allowed Mohammed and his followers to defend themselves against their enemies by force, and was revealed a little before the flight to Medina; till which time the prophet had exhorted his Moslems to suffer the injuries offered them with patience, which is also commanded in above seventy different places of the Korân.1 x That is, The public exercise of any religion, whether true or false, is supported only by force; and therefore, as Mohammed would argue, the true religion must be established by the same means. y That is, How many spots in the deserts, which were formerly inhabited, are now abandoned? a neglected well being the proper sign of such a deserted dwelling in those parts, as ruins are of a demolished town. Some imagine that this passage intends more particularly a well at the foot of a certain hill in the province of Hadramaut, and a castle built on the top of the same hill, both belonging to the people of Handha Ebn Safwân, a remnant of the Thamudites, who having killed their prophet, were utterly destroyed by GOD, and their dwelling abandoned.2 z See 2 Pet. iii. 8.

1 Al Beidâwi, &c. Vide the Prelim. Disc. Sect. II. p. 38, &c. 2 Iidem

And they who believe, and do good works, shall obtain forgiveness and an honourable provision. 50 But those who endeavor to make our signs of none effect shall be the inhabitants of hell. We have sent no apostle, or prophet, before thee, but, when he read, Satan suggested some error in his reading.a But GOD shall make void that which Satan hath suggested: then shall GOD confirm his signs; for GOD is knowing and wise. But this he permitteth, that he may make that which Satan hath suggested, a temptation unto those in whose hearts there is an infirmity, and whose hearts are hardened (for the ungodly are certainly in a wide disagreement from the truth): and that they on whom knowledge hath been bestowed may know that this book is the truth from thy LORD, and may believe therein; and that their hearts may acquiesce in the same: for GOD is surely the director of those who believe, into the right way. But the infidels will not cease to doubt concerning it, until the hour of judgment cometh suddenly upon them; or until the punishment of a grievous dayb overtake them. On that day the kingdom shall be GOD'S: he shall judge between them. And they who shall have believed, and shall have wrought righteousness, shall be in gardens of pleasure; but they who shall have disbelieved, and shall have charged our signs with falsehood, those shall suffer a shameful punishment. And as to those who shall have fled their country for the sake of GOD'S true religion, and afterwards shall have been slain, or shall have died; on them will GOD bestow an excellent provision; and GOD is the best provider. He will surely introduce them with an introduction with which they shall be well pleased; for GOD is knowing and gracious. This is so. Whoever shall take a vengeance equal to the injury which hath been done him,c and shall afterwards be unjustly treated;d verily GOD will assist him: for GOD is merciful, and ready to forgive. 60 This shall be done, for that GOD causeth the night to succeed the day, and he causeth the day to succeed the night; and for that GOD both heareth and seeth.

a The occasion of the passage is thus related. Mohammed one day reading the 53rd chapter of the Korân, when he came to this verse, What think ye of Allât, and al Uzza, and of Manâh, the other third goddess? the devil put the following words into his mouth, which he pronounced through inadvertence, or, as some tell us, because he was then half asleep.1 viz., These are the most high and beauteous damsels, whose intercession is to be hoped for. The Koreish, who were sitting near Mohammed, greatly rejoiced at what they had heard, and when he had finished the chapter, joined with him and his followers in making their adoration: but the prophet, being acquainted by the angel Gabriel with the reason of their compliance, and with what he had uttered, was deeply concerned at his mistake, till this verse was revealed for his consolation.2 We are told however by Al Beidâwi, that the more intelligent and accurate persons reject the aforesaid story; and the verb, here translated read, signifying also to wish for anything, interpret the passage of the suggestions of the devil to debauch the affections of those holy persons, or to employ their minds in vain wishes and desires. b Or, a day which maketh childless; by which some great misfortune in war is expressed: as the overthrow the infidels received at Bedr. Some suppose the resurrection is here intended. c And shall not take a more severe revenge than the fact deserves. d By the aggressor's seeking to revenge himself again of the person injured, by offering him some further violence. The passage seems to relate to the vengeance which the Moslems should take of the infidels, for their unjust persecution of them.

1 Yahya. 2 Al Beidâwi, Jallalo'ddin, Yahya, &c. See