II. The Chapter of the Heifer

Whatever expense ye expend, or vow ye vow, God knows it; but the unjust have no helpers. If ye display your almsgiving, then well is it; but if ye hide it and bring it to the poor, then is it better for you, and will expiate for you your evil deeds; for God of what ye do is well aware. Thou 3 art not bound to guide them; but God guides whom He will; and whatever good ye expend it is for yourselves, and do not expend save craving for God's face. And what ye expend of good, it shall be repaid you, and ye shall not be wronged,--unto the poor who are straitened in God's way, and cannot knock about 4 in the earth. The ignorant think them to be rich because of their modesty; you will know them p. 44 by their mark, they do not beg from men importunately; but what ye spend of good God knows. [275] Those who expend their wealth by night and day, secretly and openly, they shall have their hire with their Lord. No fear shall come on them, nor shall they grieve. Those who devour usury shall not rise again, save as he riseth whom Satan hath paralysed with a touch; and that is because they say 'selling is only like usury,' but God has made selling lawful and usury unlawful; and he to whom the admonition from his Lord has come, if he desists, what has gone before is his 1: his matter is in God's hands. But whosoever returns (to usury) these are the fellows of the Fire, and they shall dwell therein for aye. God shall blot out usury, but shall make almsgiving profit-able, for God loves not any sinful misbeliever.

Verily, those who believe, and act righteously, and are steadfast in prayer, and give alms, theirs is their hire with their Lord; there is no fear on them, nor shall they grieve. O ye who believe! fear God, and remit the balance of usury, if ye be believers; and if ye will not do it, then hearken to the proclamation of war from God and His Apostle; but if ye repent, your capital is yours. Ye shall not wrong, nor shall ye be wronged. [280] And if it be one in difficulties, then wait for easy circumstances; but that ye remit it as alms is better for you, if ye did but know. Fear the day wherein ye shall return to God; then shall each soul be paid what it has earned, and they shall not be wronged. p. 45 O ye who believe! if ye engage to one another in a debt for a stated time, then write it down, and let a scribe write it down between you faithfully; nor let a scribe refuse to write as God taught him, but let him write, and let him who owes dictate; but let him fear God his Lord, and not diminish therefrom aught; but if he who owes be a fool, or weak, or cannot dictate himself, then let his agent dictate faithfully, and let them call two witnesses out from amongst their men; or if there be not two men, then a man and two women, from those whom he chooses for witnesses, so that if one of the two should err, the second of the two may remind the other; and let not the witnesses refuse when they are summoned; and let them not tire of writing it, be it small or great, with its time of payment. That is more just in the sight of God, and more upright for testimony, and brings you nearer to not doubting. Unless, indeed, it be a ready-money transaction between you,. which ye arrange between yourselves, then it is no crime against you that ye do not write it down; but bring witnesses to what ye. sell one to another, and let not either scribe or witness come to harm, for if ye do it will be abomination in you; but fear God, for God teaches you, and God knows all things. But if ye be upon a journey, and ye cannot find a scribe, then let a pledge be taken. But if one of you trust another, then let him who is trusted surrender his trust, and let him fear God his Lord, and conceal not testimony, for he who conceals it, verily, sinful is his heart: God knows what ye do.

God's is what is in heaven and in the earth, and if ye show what is in your souls, or hide it, God will call you to account; and. He forgives whom He p. 46 will, and punishes whom He will, for God is mighty over all. [285] The Apostle believes in what is sent down to him from his Lord, and the believers all believe on God, and His angels, and His Books, and His apostles,--we make no difference between any of His apostles,--they say, 'We hear and obey, Thy pardon, O Lord! for to Thee our journey tends. God will not require of the soul save its capacity .It shall have what it has earned, and it shall owe what has been earned from it. Lord, catch us not up, if we forget or make mistake; Lord, load us not with a burden, as Thou hast loaded those who were before us. Lord, make us not to carry what we have not strength for, but forgive us, and pardon us, and have mercy on us. Thou art our Sovereign, then help us against the people who do not believe!' 2:1 For an explanation of these and similar letters see Introduction. 2:2 Although the Arabic demonstrative pronoun means 'that,' the translators have hitherto always rendered it 'this,' forgetting that it is not an address to the reader, but supposed to be Gabriel's words of inspiration to Mohammed while showing him the Umm al Kitâb--the 'Eternal original of the Qur’ân;' cf. Chapter X, which begins 'Read,' and others. 3:1 This change of number is of frequent occurrence in the Qur’ân, and is not incompatible with the genius of the Arabic language.

3:1 This change of number is of frequent occurrence in the Qur’ân, and is not incompatible with the genius of the Arabic language. 4:1 That is, the idols. 4:2 The vagueness is in the original; it is variously interpreted 'fruits like each other,' or 'like the fruits of earth.' 4:3 This is in answer to the objections that had been taken against the mention of such small things as the 'spider' and the 'bee,' which give their names to two of the chapters of the Qur’ân. 5:1 That is, truthful in their implied suggestion that man would be inferior to themselves in wisdom and obedience. The whole tradition here alluded to of the creation accords with the Talmudic legends, and was probably current among the Jewish Arab tribes. 7:1 Cf. Exodus xxxii. 24, 26, 27. 7:2 According to some commentators, Jerusalem; and according to others, Jericho. 7:3 The word means Remission, or laying down the burden (of sins). 7:4 Some say the expression they used was habbah fi sha’hîrah, a grain in an ear of barley,' the idea being apparently suggested by the similarity between the words ‘hittah, as given above, and ‘hintah, 'a grain of wheat.' The commentators add that they crept in in an indecent posture instead of entering reverently as they were bidden. 8:1 The Mohammedan legend is that this was done by the angel Gabriel to terrify the people into obedience. 9:1 The tradition is that some inhabitants of Elath (Akabah) were transformed into apes for catching fish on the Sabbath in David's time. Other commentators say that the expression is only figurative.

9:1 The tradition is that some inhabitants of Elath (Akabah) were transformed into apes for catching fish on the Sabbath in David's time. Other commentators say that the expression is only figurative. 9:2 The legend embodied in this passage and what follows appears to be a distorted account of the heifer ordered by the Mosaic law to be slain in expiation of a murder, the perpetrator of which had not been discovered. Deut. xxi. 1-9. 10:1 A constant charge against the Jews is that of having corrupted the Scriptures. 10:2 A superstition of certain Jews. 11:1 Alluding to some quarrels among the Jewish Arabs. 12:1 The Qur’ân. 13:1 Exodus xxxii. 20. 13:2 The Jews objected to Mohammed's assertion that the arch-angel Gabriel revealed the Qur’ân to him, saying that he was an avenging angel, and that had it been Michael, their own guardian angel (Dan. xii. I), they would have believed. 14:1 Solomon's acts of disobedience and idolatry are attributed by Muslim tradition to the tricks of devils, who assumed his form. 14:2 Two angels who having fallen in love with daughters of men (Gen. vi. 2) were condemned to hang in chains in a pit at Babylon, where they teach men magic. 14:3 The Jewish Arabs used the first of these two words derisively. In Arabic it merely means 'observe us,' but the Jews connected it with the Hebrew root rû‘há, 'to be mischievous.' Unthurnâ signifies 'behold us.' 15:1 The word resignation (Islâm) is that by which Mohammed's religion is known and by which it is spoken of in the Qur’ân.

15:1 The word resignation (Islâm) is that by which Mohammed's religion is known and by which it is spoken of in the Qur’ân. 16:1 Probably alluding to the occasion on which the Meccans prevented Mohammed from using the Kaabah, in the sixth year of the Higrah. 16:2 I.e. God forbid! 17:1 Imâm, the name given to the priest who leads the prayer, it is equivalent to Antistes. 17:2 The Kaabah or square temple at Mecca is spoken of as Bâit Allâh = Bethel, 'the house of God.' 17:3 The Muqâm Ibrahîm, in the Kaabah enclosure, where a so-called footprint of the patriarch is shown. 18:1 See note, p. 15. The last sentence might be rendered 'until ye become Muslims.' 19:1 The word means in Arabic 'inclining to what is right;' it is often used technically for one who professes El Islâm. 19:2 The metaphor is derived from dyeing cloth, and must not be translated 'by the technical word baptism, as in Sale's version. 20:1 The point to which they turn in prayer, from qabala, 'to be before.' 20:2 At first Mohammed and his followers adopted no point of adoration. After the higrah, or flight from Mecca to Medina, however, he bade them turn their face, as did the Jews, to the temple at Jerusalem; but in the second year of the higrah he resumed the ancient Arab plan, and turned to the Kaabah at Mecca when he prayed. 20:3 I.e. at Mecca. 21:1 I.e. know Mohammed from the prophecies the Scriptures are alleged to contain about him. See Introduction.

21:1 I.e. know Mohammed from the prophecies the Scriptures are alleged to contain about him. See Introduction. 21:2 On the last day. 21:3 Or rather be not ungrateful, the word Kufr implying negation of benefits received as well as of faith. 21:4 I.e. in the cause of religion. 22:1 This formula is always used by Mohammedans in any danger and sudden calamity, especially in the presence of death. 22:2 Two mountains near Mecca, where two idols used to stand. 22:3 Or, 'respited,' as some interpret it. 23:1 Variously interpreted 'idols' and 'chiefs.' 23:2 Chiefs of sects and founders of false religions. 23:3 I.e. their mutual relations. 23:4 I.e. on earth. 24:1 I.e. as cattle hear the sound of the drover without understanding the meaning of his words, so the infidels fail to comprehend the meaning and importance of the words that are preached to them. 24:2 At the time of slaughtering an animal the Muslims always repeat the formula bismi’llâh, in the name of God. 24:3 I.e. the wayfarer. 25:1 The relations of a murdered man are always allowed to choose the fine instead of the blood revenge. 25:2 The legacy. 26:1 'I.e. able to fast but do not. 26:2 I.e. who is at home during the month Rama.dhân and not on a journey, or in a place where it is impossible to keep the fast. 27:1 The Arabs before Mohammed's time had a superstition that it was unlucky to enter their houses by the doors on their return from Mecca, so they made holes in the hinder walls to enter in by instead.

27:1 The Arabs before Mohammed's time had a superstition that it was unlucky to enter their houses by the doors on their return from Mecca, so they made holes in the hinder walls to enter in by instead. 27:2 Or, 'cause,' see note 4, p. 21. 27:3 By beginning the fight yourselves. 27:4 The other Arabs had attacked them during the month p. 28 DHu’l Qa’hdah, which was one of their sacred months; the Moslems therefore are bidden to attack them if necessary in the sacred month of Rama.dhân. 28:1 If a breach of their sanctity be committed. 28:2 I.e. going to the visitation at once without waiting for the month of the pilgrimage to come round. 29:1 By trading during the ‘Hagg. 29:2 On the rites and stations of the ’Hagg pilgrimage, see Introduction. 29:3 A’hnas ibn Surâiq eTH THaqafî, a fair spoken man of pleasant appearance, who pretended to believe in Mohammed. 30:1 Zuhâib ibn Sinân er Rûmî, who being threatened at Mecca with death unless he apostatized from Islâm, said, 'I am an old man, who cannot profit you if he be with you, nor hurt you if he be against you,' and was allowed to escape to Medina. 30:2 Here used as a synonym for resignation, i.e. Islâm. 32:1 In the Arabic hâgarû, i.e. who fled with Mohammed in his higrah or expatriation to Medina, from which the Muslim era dates. 32:2 The gihâd, or general war of extermination against infidels, to threaten or preach which is a favourite diplomatic weapon with Mohammedan nations.

32:2 The gihâd, or general war of extermination against infidels, to threaten or preach which is a favourite diplomatic weapon with Mohammedan nations. 32:3 ‘Hamr, which is rendered 'wine,' includes all alcoholic and intoxicating drinks. 32:4 El mâisar was a game of chance, played with arrows, the prize being a young camel, which was slaughtered and given to the poor, the price of it being paid by the losers. This distribution to the poor Mohammed speaks of as useful, but the quarrels and extravagance to which the game gave rise, he considers, overbalanced the profit. 32:5 I.e. if ye wrong orphans. 33:1 Either wishing for a child, or saying, 'in the name of God,' Bâi.dhâvî. 33:2 See note 1, p. 1. 34:1 The confusion of numbers and persons is in the original. The meaning of the passage is that 'divorce is allowed twice only, and that on each occasion the man may take the woman back if pregnant during the next four months; that if a woman be retained after divorce she is to be treated kindly, but if she be sent away she is not to be deprived of her dowry. If, however, they feel that they cannot live together, the woman may give up a part of her dowry to induce her husband to part with her.' 36:1 I.e. with honest intentions. 36:2 Until the time prescribed by the Qur’ân be fulfilled. 36:3 That is, unless the wife choose to give up a part of the half which she could claim, or the husband do the same on his part, in which case an unequal partition is lawful.

36:3 That is, unless the wife choose to give up a part of the half which she could claim, or the husband do the same on his part, in which case an unequal partition is lawful. 36:4 See excursus on the Rites and Ceremonies of Islâm. 36:5 Interpreted to mean either the middle or the odd one of the five. 37:1 That is, if ye are in danger, say your prayers, as best you can, on foot or horseback, not staying so as to endanger your lives. 37:2 The legend to which this alludes is variously told, but the most usually accepted version is that a number of the Israelites fled from their homes to avoid a gihâd or 'religious war,' and were struck dead, and afterwards revived by the prophet Ezekiel's intervention. The story is apparently a distorted version of Ezekiel's vision of the dry bones. Ezek. xxxvii. 1-10. 37:3 Samuel. 38:1 Saul. 38:2 The commentators do not understand that the word sakînah, which is in the original, is identical with the Hebrew shechina, and render it 'repose' or 'tranquillity.' 38:3 Samuel iv, v, vi. 38:4 Gideon and Saul are here confused; this portion of the story is taken from Judges vi. 39:1 Goliath. 39:2 Moses, called Kalîmu ’llâh, He with whom God spake.' 40:1 This is the famous âyatu ’l kursîy, or 'verse of the throne,' considered as one of the finest passages in the Qur’ân, and frequently found inscribed in mosques and the like. 40:2 The idols and demons of the ancient Arabs are so called.

40:3 Nimrod, who persecuted Abraham, according to the eastern legend; see Chapter XXI, verses 52-69. 41:1 According to the Arabic commentators, ’Huzair (Esdras) ibn Sara‘hyâ or Al ‘Hiẓr (Elias) is the person alluded to; and the 'village' Jerusalem after its destruction by Ba‘htnazr, Nebuchadnezzar. The legend probably refers to Nehemiah ii. 13. 41:2 Cf. Genesis xv. 9. 43:1 I.e. by a mutual understanding between seller and buyer. 43:2 See note 2, p. 1. 43:3 I.e. Mohammed. 43:4 I must again remind the reader of the remarks made in the Introduction that the language of the Qur’ân is really rude and rugged, and that although the expressions employed in it are now considered as refined and elegant, it is only because all literary Arabic has been modelled on the style of the Qur’ân. The word which I have ventured to translate by this somewhat inelegant phrase (.dharban) means literally, to beat or knock about,' and as colloquial English affords an exact equivalent I have not hesitated to use it. 44:1 I.e. his former conduct shall be pardoned.