He spoke of his Doctrine to this man and that; but the most treated it with ridicule, with indifference; in three years, I think, he had gained but thirteen followers. His progress was slow enough. His encouragement to go on, was altogether the usual encouragement that such a man in such a case meets. After some three years of small success, he invited forty of his chief kindred to an entertainment; and there stood-up and told them what his pretension was: that he had this thing to promulgate abroad to all men; that it was the highest thing, the one thing: which of them would second him in that? Amid the doubt and silence of all, young Ali, as yet a lad of sixteen, impatient of the silence, started-up, and exclaimed in passionate fierce language that he would! The assembly, among whom was Abu Thaleb, Ali's Father, could not be unfriendly to Mohammed; yet the sight there, of one unlettered elderly man, with a lad of sixteen, deciding on such an enterprise against all mankind, appeared ridiculous to them; the assembly broke-up in laughter. Nevertheless it proved not a laughable thing; it was a very serious thing! As for this young Ali, one cannot but like him. A noble-minded creature, as he shows himself, now and always afterwards; full of affection, of fiery daring. Something chivalrous in him; brave as a lion; yet with a grace, a truth and affection worthy of Christian knighthood. He died by assassination in the Mosque at Bagdad; a death occasioned by his own generous fairness, confidence in the fairness of others: he said if the wound proved not unto death, they must pardon the Assassin; but if it did, then they must slay him straightway, that so they two in the same hour might appear before God, and see which side of that quarrel was the just one!

Mohammed naturally gave offence to the Koreish, Keepers of the Caabah, superintendents of the Idols. One or two men of influence had joined him: the thing spread slowly, but it was spreading. Naturally he gave offence to everybody: Who is this that pretends to be wiser than we all; that rebukes us all, as mere fools and worshippers of wood! Abu Thaleb the good Uncle spoke with him: Could he not be silent about all that; believe it all for himself, and not trouble others, anger the chief men, endanger himself and them all, talking of it? Mohammed answered: If the Sun stood on his right hand and the Moon on his left, ordering him to hold his peace, he could not obey! No: there was something in this Truth he had got which was of Nature herself; equal in rank to Sun, or Moon, or whatsoever thing Nature had made. It would speak itself there, so long as the Almighty allowed it, in spite of Sun and Moon, and all Koreish and all men and things. It must do that, and could do no other. Mohammed answered so; and, they say, "burst into tears." Burst into tears: he felt that Abu Thaleb was good to him; that the task he had got was no soft, but a stern and great one.

He went on speaking to who would listen to him; publishing his Doctrine among the pilgrims as they came to Mecca; gaining adherents in this place and that. Continual contradiction, hatred, open or secret danger attended him. His powerful relations protected Mohammed himself; but by and by, on his own advice, all his adherents had to quit Mecca, and seek refuge in Abyssinia over the sea. The Koreish grew ever angrier; laid plots, and swore oaths among them, to put Mohammed to death with their own hands. Abu Thaleb was dead, the good Kadijah was dead. Mohammed is not solicitous of sympathy from us; but his outlook at this time was one of the dismallest. He had to hide in caverns, escape in disguise; fly hither and thither; homeless, in continual peril of his life. More than once it seemed all-over with him; more than once it turned on a straw, some rider's horse taking fright or the like, whether Mohammed and his Doctrine had not ended there, and not been heard of at all. But it was not to end so.

In the thirteenth year of his mission, finding his enemies all banded against him, forty sworn men, one out of every tribe, waiting to take his life, and no continuance possible at Mecca for him any longer, Mohammed fled to the place then called Yathreb, where he had gained some adherents; the place they now call Medina, or "Medinat al Nabi, the City of the Prophet," from that circumstance. It lay some 200 miles off, through rocks and deserts; not without great difficulty, in such mood as we may fancy, he escaped thither, and found welcome. The whole East dates its era from this Flight, Hegira as they name it: the Year 1 of this Hegira is 622 of our Era, the fifty-third of Mohammed's life. He was now becoming an old man; his friends sinking round him one by one; his path desolate, encompassed with danger: unless he could find hope in his own heart, the outward face of things was but hopeless for him. It is so with all men in the like case. Hitherto Mohammed had professed to publish his Religion by the way of preaching and persuasion alone. But now, driven foully out of his native country, since unjust men had not only given no ear to his earnest Heaven's-message, the deep cry of his heart, but would not even let him live if he kept speaking it,—the wild Son of the Desert resolved to defend himself, like a man and Arab. If the Koreish will have it so, they shall have it. Tidings, felt to be of infinite moment to them and all men, they would not listen to these; would trample them down by sheer violence, steel and murder: well, let steel try it then! Ten years more this Mohammed had; all of fighting, of breathless impetuous toil and struggle; with what result we know.

Much has been said of Mohammed's propagating his Religion by the sword. It is no doubt far nobler what we have to boast of the Christian Religion, that it propagated itself peaceably in the way of preaching and conviction. Yet withal, if we take this for an argument of the truth or falsehood of a religion, there is a radical mistake in it. The sword indeed: but where will you get your sword! Every new opinion, at its starting, is precisely in a minority of one. In one man's head alone, there it dwells as yet. One man alone of the whole world believes it; there is one man against all men. That he take a sword, and try to propagate with that, will do little for him. You must first get your sword! On the whole, a thing will propagate itself as it can. We do not find, of the Christian Religion either, that it always disdained the sword, when once it had got one. Charlemagne's conversion of the Saxons was not by preaching. I care little about the sword: I will allow a thing to struggle for itself in this world, with any sword or tongue or implement it has, or can lay hold of. We will let it preach, and pamphleteer, and fight, and to the uttermost bestir itself, and do, beak and claws, whatsoever is in it; very sure that it will, in the long-run, conquer nothing which does not deserve to be conquered. What is better than itself, it cannot put away, but only what is worse. In this great Duel, Nature herself is umpire, and can do no wrong: the thing which is deepest-rooted in Nature, what we call truest, that thing and not the other will be found growing at last.

Here however, in reference to much that there is in Mohammed and his success, we are to remember what an umpire Nature is; what a greatness, composure of depth and tolerance there is in her. You take wheat to cast into the Earth's bosom: your wheat may be mixed with chaff, chopped straw, barn-sweepings, dust and all imaginable rubbish; no matter: you cast it into the kind just Earth; she grows the wheat,—the whole rubbish she silently absorbs, shrouds it in, says nothing of the rubbish. The yellow wheat is growing there; the good Earth is silent about all the rest,—has silently turned all the rest to some benefit too, and makes no complaint about it! So everywhere in Nature! She is true and not a lie; and yet so great, and just, and motherly in her truth. She requires of a thing only that it be genuine of heart; she will protect it if so; will not, if not so. There is a soul of truth in all the things she ever gave harbor to. Alas, is not this the history of all highest Truth that comes or ever came into the world? The body of them all is imperfection, an element of light in darkness: to us they have to come embodied in mere Logic, in some merely scientific Theorem of the Universe; which cannot be complete; which cannot but be found, one day, incomplete, erroneous, and so die and disappear. The body of all Truth dies; and yet in all, I say, there is a soul which never dies; which in new and ever-nobler embodiment lives immortal as man himself! It is the way with Nature. The genuine essence of Truth never dies. That it be genuine, a voice from the great Deep of Nature, there is the point at Nature's judgment-seat. What we call pure or impure, is not with her the final question. Not how much chaff is in you; but whether you have any wheat. Pure? I might say to many a man: Yes, you are pure; pure enough; but you are chaff,—insincere hypothesis, hearsay, formality; you never were in contact with the great heart of the Universe at all; you are properly neither pure nor impure; you are nothing, Nature has no business with you.

Mohammed's Creed we called a kind of Christianity; and really, if we look at the wild rapt earnestness with which it was believed and laid to heart, I should say a better kind than that of those miserable Syrian Sects, with their vain janglings about Homoiousion and Homoousion, the head full of worthless noise, the heart empty and dead! The truth of it is imbedded in portentous error and falsehood; but the truth of it makes it be believed, not the falsehood: it succeeded by its truth. A bastard kind of Christianity, but a living kind; with a heartlife in it; not dead, chopping barren logic merely! Out of all that rubbish of Arab idolatries, argumentative theologies, traditions, subtleties, rumors and hypotheses of Greeks and Jews, with their idle wiredrawings, this wild man of the Desert, with his wild sincere heart, earnest as death and life, with his great flashing natural eyesight, had seen into the kernel of the matter. Idolatry is nothing: these Wooden Idols of yours, "ye rub them with oil and wax, and the flies stick on them,"—these are wood, I tell you! They can do nothing for you; they are an impotent blasphemous pretence; a horror and abomination, if ye knew them. God alone is; God alone has power; He made us, He can kill us and keep us alive: "Allah akbar, God is great." Understand that His will is the best for you; that howsoever sore to flesh-and-blood, you will find it the wisest, best: you are bound to take it so; in this world and in the next, you have no other thing that you can do!

And now if the wild idolatrous men did believe this, and with their fiery hearts lay hold of it to do it, in what form soever it came to them, I say it was well worthy of being believed. In one form or the other, I say it is still the one thing worthy of being believed by all men. Man does hereby become the high-priest of this Temple of a World. He is in harmony with the Decrees of the Author of this World; cooperating with them, not vainly withstanding them: I know, to this day, no better definition of Duty than that same. All that is right includes itself in this of cooperating with the real Tendency of the World: you succeed by this (the World's Tendency will succeed), you are good, and in the right course there. Homoiousion, Homoousion, vain logical jangle, then or before or at any time, may jangle itself out, and go whither and how it likes: this is the thing it all struggles to mean, if it would mean anything. If it do not succeed in meaning this, it means nothing. Not that Abstractions, logical Propositions, be correctly worded or incorrectly; but that living concrete Sons of Adam do lay this to heart: that is the important point. Islam devoured all these vain jangling Sects; and I think had right to do so. It was a Reality, direct from the great Heart of Nature once more. Arab idolatries, Syrian formulas, whatsoever was not equally real, had to go up in flame,—mere dead fuel, in various senses, for this which was fire.

It was during these wild warfarings and strugglings, especially after the Flight to Mecca, that Mohammed dictated at intervals his Sacred Book, which they name Koran, or Reading, "Thing to be read." This is the Work he and his disciples made so much of, asking all the world, Is not that a miracle? The Mohammedans regard their Koran with a reverence which few Christians pay even to their Bible. It is admitted everywhere as the standard of all law and all practice; the thing to be gone-upon in speculation and life: the message sent direct out of Heaven, which this earth has to conform to, and walk by; the thing to be read. Their Judges decide by it; all Moslem are bound to study it, seek in it for the light of their life. They have mosques where it is all read daily; thirty relays of priests take it up in succession, get through the whole each day. There, for twelve-hundred years, has the voice of this Book, at all moments, kept sounding through the ears and the hearts of so many men. We hear of Mohammedan Doctors that had read it seventy-thousand times!

Very curious: if one sought for "discrepancies of national taste," here surely were the most eminent instance of that! We also can read the Koran; our Translation of it, by Sale, is known to be a very fair one. I must say, it is as toilsome reading as I ever undertook. A wearisome confused jumble, crude, incondite; endless iterations, long-windedness, entanglement; most crude, incondite;—insupportable stupidity, in short! Nothing but a sense of duty could carry any European through the Koran. We read in it, as we might in the State-Paper Office, unreadable masses of lumber, that perhaps we may get some glimpses of a remarkable man. It is true we have it under disadvantages: the Arabs see more method in it than we. Mohammed's followers found the Koran lying all in fractions, as it had been written-down at first promulgation; much of it, they say, on shoulder-blades of mutton flung pell-mell into a chest; and they published it, without any discoverable order as to time or otherwise;—merely trying, as would seem, and this not very strictly, to put the longest chapters first. The real beginning of it, in that way, lies almost at the end: for the earliest portions were the shortest. Read in its historical sequence it perhaps would not be so bad. Much of it, too, they say, is rhythmic; a kind of wild chanting song, in the original. This may be a great point; much perhaps has been lost in the Translation here. Yet with every allowance, one feels it difficult to see how any mortal ever could consider this Koran as a Book written in Heaven, too good for the Earth; as a well-written book, or indeed as a book at all; and not a bewildered rhapsody; written, so far as writing goes, as badly as almost any book ever was! So much for national discrepancies, and the standard of taste.

Yet I should say, it was not unintelligible how the Arabs might so love it. When once you get this confused coil of a Koran fairly off your hands, and have it behind you at a distance, the essential type of it begins to disclose itself; and in this there is a merit quite other than the literary one. If a book come from the heart, it will contrive to reach other hearts; all art and authorcraft are of small amount to that. One would say the primary character of the Koran is this of its genuineness, of its being a bona-fide book. Prideaux, I know, and others, have represented it as a mere bundle of juggleries; chapter after chapter got-up to excuse and varnish the author's successive sins, forward his ambitions and quackeries: but really it is time to dismiss all that. I do not assert Mohammed's continual sincerity: who is continually sincere? But I confess I can make nothing of the critic, in these times, who would accuse him of deceit prepense; of conscious deceit generally, or perhaps at all;—still more, of living in a mere element of conscious deceit, and writing this Koran as a forger and juggler would have done! Every candid eye, I think, will read the Koran far otherwise than so. It is the confused ferment of a great rude human soul; rude, untutored, that cannot even read; but fervent, earnest, struggling vehemently to utter itself in words. With a kind of breathless intensity he strives to utter himself; the thoughts crowd on him pell-mell: for very multitude of things to say, he can get nothing said. The meaning that is in him shapes itself into no form of composition, is stated in no sequence, method, or coherence;—they are not shaped at all, these thoughts of his; flung-out unshaped, as they struggle and tumble there, in their chaotic inarticulate state. We said "stupid": yet natural stupidity is by no means the character of Mohammed's Book; it is natural un-cultivation rather. The man has not studied speaking; in the haste and pressure of continual fighting, has not time to mature himself into fit speech. The panting breathless haste and vehemence of a man struggling in the thick of battle for life and salvation; this is the mood he is in! A headlong haste; for very magnitude of meaning, he cannot get himself articulated into words. The successive utterances of a soul in that mood, colored by the various vicissitudes of three-and-twenty years; now well uttered, now worse: this is the Koran.

For we are to consider Mohammed, through these three-and-twenty years, as the centre of a world wholly in conflict, Battles with the Koreish and Heathen, quarrels among his own people, backslidings of his own wild heart; all this kept him in a perpetual whirl, his soul knowing rest no more. In wakeful nights, as one may fancy, the wild soul of the man, tossing amid these vortices, would hail any light of a decision for them as a veritable light from Heaven; any making-up of his mind, so blessed, indispensable for him there, would seem the inspiration of a Gabriel. Forger and juggler? No, no! This great fiery heart, seething, simmering like a great furnace of thoughts, was not a juggler's. His life was a Fact to him; this God's Universe an awful Fact and Reality. He has faults enough. The man was an uncultured semi-barbarous Son of Nature, much of the Bedouin still clinging to him: we must take him for that. But for a wretched Simulacrum, a hungry Impostor without eyes or heart, practising for a mess of pottage such blasphemous swindlery, forgery of celestial documents, continual high-treason against his Maker and Self, we will not and cannot take him.

Sincerity, in all senses, seems to me the merit of the Koran; what had rendered it precious to the wild Arab men. It is, after all, the first and last merit in a book; gives rise to merits of all kinds,—nay, at bottom, it alone can give rise to merit of any kind. Curiously, through these incondite masses of tradition, vituperation, complaint, ejaculation in the Koran, a vein of true direct insight, of what we might almost call poetry, is found straggling. The body of the Book is made up of mere tradition, and as it were vehement enthusiastic extempore preaching. He returns forever to the old stories of the Prophets as they went current in the Arab memory: how Prophet after Prophet, the Prophet Abraham, the Prophet Hud, the Prophet Moses, Christian and other real and fabulous Prophets, had come to this Tribe and to that, warning men of their sin; and been received by them even as he Mohammed was,—which is a great solace to him. These things he repeats ten, perhaps twenty times; again and ever again, with wearisome iteration; has never done repeating them. A brave Samuel Johnson, in his forlorn garret, might con-over the Biographies of Authors in that way! This is the great staple of the Koran. But curiously, through all this, comes ever and anon some glance as of the real thinker and seer. He has actually an eye for the world, this Mohammed: with a certain directness and rugged vigour, he brings home still, to our heart, the thing his own heart has been opened to. I make but little of his praises of Allah, which many praise; they are borrowed I suppose mainly from the Hebrew, at least they are far surpassed there. But the eye that flashes direct into the heart of things, and sees the truth of them; this is to me a highly interesting object. Great Nature's own gift; which she bestows on all; but which only one in the thousand does not cast sorrowfully away: it is what I call sincerity of vision; the test of a sincere heart.

Mohammed can work no miracles; he often answers impatiently: I can work no miracles. I? "I am a Public Preacher"; appointed to preach this doctrine to all creatures. Yet the world, as we can see, had really from of old been all one great miracle to him. Look over the world, says he; is it not wonderful, the work of Allah; wholly "a sign to you," if your eyes were open! This Earth, God made it for you; "appointed paths in it"; you can live in it, go to and fro on it.—The clouds in the dry country of Arabia, to Mohammed they are very wonderful: Great clouds, he says, born in the deep bosom of the Upper Immensity, where do they come from! They hang there, the great black monsters; pour-down their rain-deluges "to revive a dead earth," and grass springs, and "tall leafy palm-trees with their date-clusters hanging round. Is not that a sign?" Your cattle too,—Allah made them; serviceable dumb creatures; they change the grass into milk; you have your clothing from them, very strange creatures; they come ranking home at evening-time, "and," adds he, "and are a credit to you"! Ships also,—he talks often about ships: Huge moving mountains, they spread-out their cloth wings, go bounding through the water there, Heaven's wind driving them; anon they lie motionless, God has withdrawn the wind, they lie dead, and cannot stir! Miracles? cries he; What miracle would you have? Are not you yourselves there? God made you, "shaped you out of a little clay." Ye were small once; a few years ago ye were not at all. Ye have beauty, strength, thoughts, "ye have compassion on one another." Old age comes-on you, and gray hairs; your strength fades into feebleness; ye sink down, and again are not. "Ye have compassion on one another": this struck me much: Allah might have made you having no compassion on one another,—how had it been then! This is a great direct thought, a glance at first-hand into the very fact of things. Rude vestiges of poetic genius, of whatsoever is best and truest, are visible in this man. A strong untutored intellect; eyesight, heart: a strong wild man,—might have shaped himself into Poet, King, Priest, any kind of Hero.

To his eyes it is forever clear that this world wholly is miraculous. He sees what, as we said once before, all great thinkers, the rude Scandinavians themselves, in one way or other, have contrived to see: That this so solid-looking material world is, at bottom, in very deed, Nothing; is a visual and tactual Manifestation of God's-power and presence,—a shadow hung-out by Him on the bosom of the void Infinite; nothing more. The mountains, he says, these great rock-mountains, they shall dissipate themselves "like clouds"; melt into the Blue as clouds do, and not be! He figures the Earth, in the Arab fashion, Sale tells us, as an immense Plain or flat Plate of ground, the mountains are set on that to steady it. At the Last Day they shall disappear "like clouds"; the whole Earth shall go spinning, whirl itself off into wreck, and as dust and vapor vanish in the Inane. Allah withdraws his hand from it, and it ceases to be. The universal empire of Allah, presence everywhere of an unspeakable Power, a Splendor, and a Terror not to be named, as the true force, essence and reality, in all things whatsoever, was continually clear to this man. What a modern talks-of by the name, Forces of Nature, Laws of Nature; and does not figure as a divine thing; not even as one thing at all, but as a set of things, undivine enough,—saleable, curious, good for propelling steamships! With our Sciences and Cyclopaedias, we are apt to forget the divineness, in those laboratories of ours. We ought not to forget it! That once well forgotten, I know not what else were worth remembering. Most sciences, I think, were then a very dead thing; withered, contentious, empty;—a thistle in late autumn. The best science, without this, is but as the dead timber; it is not the growing tree and forest,—which gives ever-new timber, among other things! Man cannot know either, unless he can worship in some way. His knowledge is a pedantry, and dead thistle, otherwise.

Much has been said and written about the sensuality of Mohammed's Religion; more than was just. The indulgences, criminal to us, which he permitted, were not of his appointment; he found them practised, unquestioned from immemorial time in Arabia; what he did was to curtail them, restrict them, not on one but on many sides. His Religion is not an easy one: with rigorous fasts, lavations, strict complex formulas, prayers five times a day, and abstinence from wine, it did not "succeed by being an easy religion." As if indeed any religion, or cause holding of religion, could succeed by that! It is a calumny on men to say that they are roused to heroic action by ease, hope of pleasure, recompense,—sugar-plums of any kind, in this world or the next! In the meanest mortal there lies something nobler. The poor swearing soldier, hired to be shot, has his "honor of a soldier," different from drill-regulations and the shilling a day. It is not to taste sweet things, but to do noble and true things, and vindicate himself under God's Heaven as a god-made Man, that the poorest son of Adam dimly longs. Show him the way of doing that, the dullest daydrudge kindles into a hero. They wrong man greatly who say he is to be seduced by ease. Difficulty, abnegation, martyrdom, death are the allurements that act on the heart of man. Kindle the inner genial life of him, you have a flame that burns-up all lower considerations. Not happiness, but something higher: one sees this even in the frivolous classes, with their "point of honor" and the like. Not by flattering our appetites; no, by awakening the Heroic that slumbers in every heart, can any Religion gain followers.

Mohammed himself, after all that can be said about him, was not a sensual man. We shall err widely if we consider this man as a common voluptuary, intent mainly on base enjoyments,—nay on enjoyments of any kind. His household was of the frugalest; his common diet barley-bread and water: sometimes for months there was not a fire once lighted on his hearth. They record with just pride that he would mend his own shoes, patch his own cloak. A poor, hard-toiling, ill-provided man; careless of what vulgar men toil for. Not a bad man, I should say; something better in him than hunger of any sort,—or these wild Arab men, fighting and jostling three-and-twenty years at his hand, in close contact with him always, would not have reverenced him so! They were wild men, bursting ever and anon into quarrel, into all kinds of fierce sincerity; without right worth and manhood, no man could have commanded them. They called him Prophet, you say? Why, he stood there face to face with them; bare, not enshrined in any mystery; visibly clouting his own cloak, cobbling his own shoes; fighting, counselling, ordering in the midst of them: they must have seen what kind of a man he was, let him be called what you like! No emperor with his tiara was obeyed as this man in a cloak of his own clouting during three-and-twenty years of rough actual trial. I find something of a veritable Hero necessary for that, of itself.

His last words are a prayer; broken ejaculations of a heart struggling up, in trembling hope, towards its Maker. We cannot say that his religion made him worse; it made him better; good, not bad. Generous things are recorded of him: when he lost his Daughter, the thing he answers is, in his own dialect, everyway sincere, and yet equivalent to that of Christians, "The Lord giveth, and the Lord taketh away; blessed be the name of the Lord." He answered in like manner of Seid, his emancipated well-beloved Slave, the second of the believers. Seid had fallen in the War of Tabuc, the first of Mohammed's fightings with the Greeks. Mohammed said, It was well; Seid had done his Master's work, Seid had now gone to his Master: it was all well with Seid. Yet Seid's daughter found him weeping over the body;—the old gray-haired man melting in tears! "What do I see?" said she.—"You see a friend weeping over his friend."—He went out for the last time into the mosque, two days before his death; asked, If he had injured any man? Let his own back bear the stripes. If he owed any man? A voice answered, "Yes, me three drachms," borrowed on such an occasion. Mohammed ordered them to be paid: "Better be in shame now," said he, "than at the Day of Judgment."—You remember Kadijah, and the "No, by Allah!" Traits of that kind show us the genuine man, the brother of us all, brought visible through twelve centuries,—the veritable Son of our common Mother.

Withal I like Mohammed for his total freedom from cant. He is a rough self-helping son of the wilderness; does not pretend to be what he is not. There is no ostentatious pride in him; but neither does he go much upon humility: he is there as he can be, in cloak and shoes of his own clouting; speaks plainly to all manner of Persian Kings, Greek Emperors, what it is they are bound to do; knows well enough, about himself, "the respect due unto thee." In a life-and-death war with Bedouins, cruel things could not fail; but neither are acts of mercy, of noble natural pity and generosity, wanting. Mohammed makes no apology for the one, no boast of the other. They were each the free dictate of his heart; each called-for, there and then. Not a mealy-mouthed man! A candid ferocity, if the case call for it, is in him; he does not mince matters! The War of Tabuc is a thing he often speaks of: his men refused, many of them, to march on that occasion; pleaded the heat of the weather, the harvest, and so forth; he can never forget that. Your harvest? It lasts for a day. What will become of your harvest through all Eternity? Hot weather? Yes, it was hot; "but Hell will be hotter!" Sometimes a rough sarcasm turns-up: He says to the unbelievers, Ye shall have the just measure of your deeds at that Great Day. They will be weighed-out to you; ye shall not have short weight!—Everywhere he fixes the matter in his eye; he sees it: his heart, now and then, is as if struck dumb by the greatness of it. "Assuredly," he says; that word, in the Koran, is written-down sometimes as a sentence by itself: "Assuredly."

No Dilettanteism in this Mohammed; it is a business of Reprobation and Salvation with him, of Time and Eternity: he is in deadly earnest about it! Dilettanteism, hypothesis, speculation, a kind of amateur-search for Truth, toying and coquetting with Truth: this is the sorest sin. The root of all other imaginable sins. It consists in the heart and soul of the man never having been open to Truth;—"living in a vain show." Such a man not only utters and produces falsehoods, but is himself a falsehood. The rational moral principle, spark of the Divinity, is sunk deep in him, in quiet paralysis of life-death. The very falsehoods of Mohammed are truer than the truths of such a man. He is the insincere man: smooth-polished, respectable in some times and places; inoffensive, says nothing harsh to anybody; most cleanly,—just as carbonic acid is, which is death and poison.

We will not praise Mohammed's moral precepts as always of the superfinest sort; yet it can be said that there is always a tendency to good in them; that they are the true dictates of a heart aiming towards what is just and true. The sublime forgiveness of Christianity, turning of the other cheek when the one has been smitten, is not here: you are to revenge yourself, but it is to be in measure, not overmuch, or beyond justice. On the other hand, Islam, like any great Faith, and insight into the essence of man, is a perfect equalizer of men: the soul of one believer outweighs all earthly kingships; all men, according to Islam too, are equal. Mohammed insists not on the propriety of giving alms, but on the necessity of it: he marks-down by law how much you are to give, and it is at your peril if you neglect. The tenth part of a man's annual income, whatever that may be, is the property of the poor, of those that are afflicted and need help. Good all this: the natural voice of humanity, of pity and equity dwelling in the heart of this wild Son of Nature speaks so.

Mohammed's Paradise is sensual, his Hell sensual: true; in the one and the other there is enough that shocks all spiritual feeling in us. But we are to recollect that the Arabs already had it so; that Mohammed, in whatever he changed of it, softened and diminished all this. The worst sensualities, too, are the work of doctors, followers of his, not his work. In the Koran there is really very little said about the joys of Paradise; they are intimated rather than insisted on. Nor is it forgotten that the highest joys even there shall be spiritual; the pure Presence of the Highest, this shall infinitely transcend all other joys. He says, "Your salutation shall be, Peace." Salam, Have Peace!—the thing that all rational souls long for, and seek, vainly here below, as the one blessing. "Ye shall sit on seats, facing one another: all grudges shall be taken away out of your hearts." All grudges! Ye shall love one another freely; for each of you, in the eyes of his brothers, there will be Heaven enough!

In reference to this of the sensual Paradise and Mohammed's sensuality, the sorest chapter of all for us, there were many things to be said; which it is not convenient to enter upon here. Two remarks only I shall make, and therewith leave it to your candor. The first is furnished me by Goethe; it is a casual hint of his which seems well worth taking note of. In one of his Delineations, in Meister's Travels it is, the hero comes-upon a Society of men with very strange ways, one of which was this: "We require," says the Master, "that each of our people shall restrict himself in one direction," shall go right against his desire in one matter, and make himself do the thing he does not wish, "should we allow him the greater latitude on all other sides." There seems to me a great justness in this. Enjoying things which are pleasant; that is not the evil: it is the reducing of our moral self to slavery by them that is. Let a man assert withal that he is king over his habitudes; that he could and would shake them off, on cause shown: this is an excellent law. The Month Ramadhan for the Moslem, much in Mohammed's Religion, much in his own Life, bears in that direction; if not by forethought, or clear purpose of moral improvement on his part, then by a certain healthy manful instinct, which is as good.

But there is another thing to be said about the Mohammedan Heaven and Hell. This namely, that, however gross and material they may be, they are an emblem of an everlasting truth, not always so well remembered elsewhere. That gross sensual Paradise of his; that horrible flaming Hell; the great enormous Day of Judgment he perpetually insists on: what is all this but a rude shadow, in the rude Bedouin imagination, of that grand spiritual Fact, and Beginning of Facts, which it is ill for us too if we do not all know and feel: the Infinite Nature of Duty? That man's actions here are of infinite moment to him, and never die or end at all; that man, with his little life, reaches upwards high as Heaven, downwards low as Hell, and in his threescore years of Time holds an Eternity fearfully and wonderfully hidden: all this had burnt itself, as in flame-characters, into the wild Arab soul. As in flame and lightning, it stands written there; awful, unspeakable, ever present to him. With bursting earnestness, with a fierce savage sincerity, halt, articulating, not able to articulate, he strives to speak it, bodies it forth in that Heaven and that Hell. Bodied forth in what way you will, it is the first of all truths. It is venerable under all embodiments. What is the chief end of man here below? Mohammed has answered this question, in a way that might put some of us to shame! He does not, like a Bentham, a Paley, take Right and Wrong, and calculate the profit and loss, ultimate pleasure of the one and of the other; and summing all up by addition and subtraction into a net result, ask you, Whether on the whole the Right does not preponderate considerably? No; it is not better to do the one than the other; the one is to the other as life is to death,—as Heaven is to Hell. The one must in nowise be done, the other in nowise left undone. You shall not measure them; they are incommensurable: the one is death eternal to a man, the other is life eternal. Benthamee Utility, virtue by Profit and Loss; reducing this God's-world to a dead brute Steam-engine, the infinite celestial Soul of Man to a kind of Hay-balance for weighing hay and thistles on, pleasures and pains on:—if you ask me which gives, Mohammed or they, the beggarlier and falser view of Man and his Destinies in this Universe, I will answer, It is not Mohammed!—

On the whole, we will repeat that this Religion of Mohammed's is a kind of Christianity; has a genuine element of what is spiritually highest looking through it, not to be hidden by all its imperfections. The Scandinavian God Wish, the god of all rude men,—this has been enlarged into a Heaven by Mohammed; but a Heaven symbolical of sacred Duty, and to be earned by faith and well-doing, by valiant action, and a divine patience which is still more valiant. It is Scandinavian Paganism, and a truly celestial element super-added to that. Call it not false; look not at the falsehood of it, look at the truth of it. For these twelve centuries, it has been the religion and life-guidance of the fifth part of the whole kindred of Mankind. Above all things, it has been a religion heartily believed. These Arabs believe their religion, and try to live by it! No Christians, since the early ages, or only perhaps the English Puritans in modern times, have ever stood by their Faith as the Moslem do by theirs,—believing it wholly, fronting Time with it, and Eternity with it. This night the watchman on the streets of Cairo when he cries, "Who goes?" will hear from the passenger, along with his answer, "There is no God but God." Allah akbar, Islam, sounds through the souls, and whole daily existence, of these dusky millions. Zealous missionaries preach it abroad among Malays, black Papuans, brutal Idolaters;—displacing what is worse, nothing that is better or good.

To the Arab Nation it was as a birth from darkness into light; Arabia first became alive by means of it. A poor shepherd people, roaming unnoticed in its deserts since the creation of the world: a Hero-Prophet was sent down to them with a word they could believe: see, the unnoticed becomes world-notable, the small has grown world-great; within one century afterwards, Arabia is at Grenada on this hand, at Delhi on that;—glancing in valor and splendor and the light of genius, Arabia shines through long ages over a great section of the world. Belief is great, life-giving. The history of a Nation becomes fruitful, soul-elevating, great, so soon as it believes. These Arabs, the man Mohammed, and that one century,—is it not as if a spark had fallen, one spark, on a world of what seemed black unnoticeable sand; but lo, the sand proves explosive powder, blazes heaven-high from Delhi to Grenada! I said, the Great Man was always as lightning out of Heaven; the rest of men waited for him like fuel, and then they too would flame.



THE KORAN



CHAPTER I

Entitled, the Preface, or Introduction—Revealed at Mecca

In the Name of the Most Merciful God.

Praise be to God, the Lord of all creatures, the most merciful, the king of the day of judgment. Thee do we worship, and of thee do we beg assistance. Direct us in the right way, in the way of those to whom thou hast been gracious; not of those against whom thou art incensed, nor of those who go astray.[21]

[Footnote 21: This chapter is a prayer, and held in great veneration by the Mohammedans, who give it several other honorable titles; as the chapter of prayer, of praise, of thanksgiving, of treasure. They esteem it as the quintessence of the whole Koran, and often repeat it in their devotions both public and private, as the Christians do the Lord's Prayer.]



CHAPTER II

Entitled, the Cow[22]—Revealed Partly at Mecca, and Partly at Medina

In the Name of the Most Merciful God,

A.L.M. There is no doubt in this book; it is a direction to the pious, who believe in the mysteries of faith, who observe the appointed times of prayer, and distribute alms out of what we have bestowed on them; and who believe in that revelation, which hath been sent down unto thee, and that which hath been sent down unto the prophets before thee, and have firm assurance in the life to come: these are directed by their Lord, and they shall prosper. As for the unbelievers, it will be equal to them whether thou admonish them, or do not admonish them; they will not believe. God hath sealed up their hearts and their hearing; a dimness covereth their sight, and they shall suffer a grievous punishment. There are some who say, We believe in God and the last day, but are not really believers; they seek to deceive God, and those who do believe, but they deceive themselves only, and are not sensible thereof. There is an infirmity in their hearts, and God hath increased that infirmity; and they shall suffer a most painful punishment because they have disbelieved. When one saith unto them, Act not corruptly in the earth, they reply, Verily, we are men of integrity. Are not they themselves corrupt doers? but they are not sensible thereof. And when one saith unto them, Believe ye as others believe; they answer, Shall we believe as fools believe? Are not they themselves fools? but they know it not. When they meet those who believe, they say, We do believe: but when they retire privately to their devils, they say, We really hold with you, and only mock at those people: God shall mock at them, and continue them in their impiety; they shall wander in confusion. These are the men who have purchased error at the price of true direction: but their traffic hath not been gainful, neither have they been rightly directed. They are like unto one who kindleth a fire, and when it hath enlightened all around him, God taketh away their light and leaveth them in darkness, they shall not see; they are deaf, dumb, and blind, therefore will they not repent. Or like a stormy cloud from heaven, fraught with darkness, thunder, and lightning, they put their fingers in their ears, because of the noise of the thunder, for fear of death; God encompasseth the infidels: the lightning wanteth but little of taking away their sight; so often as it enlighteneth them, they walk therein, but when darkness cometh on them, they stand still; and if God so pleased, He would certainly deprive them of their hearing and their sight, for God is almighty. O men of Mecca! serve your Lord who hath created you, and those who have been before you: peradventure ye will fear him; who hath spread the earth as a bed for you, and the heaven as a covering, and hath caused water to descend from heaven, and thereby produced fruits for your sustenance. Set not up therefore any equals unto God, against your own knowledge. If ye be in doubt concerning that revelation which we have sent down unto our servant, produce a chapter like unto it, and call upon your witnesses, besides God, if ye say truth. But if ye do it not, nor shall ever be able to do it, justly fear the fire whose fuel is men and stones, prepared for the unbelievers. But bear good tidings unto those who believe, and do good works, that they shall have gardens watered by rivers; so often as they eat of the fruit thereof for sustenance, they shall say, This is what we have formerly eaten of; and they shall be supplied with several sorts of fruit having a mutual resemblance to one another. There shall they enjoy wives subject to no impurity, and there shall they continue forever. Moreover God will not be ashamed to propound in a parable a gnat, or even a more despicable thing: for they who believe will know it to be the truth from their Lord; but the unbelievers will say, What meaneth God by this parable? he will thereby mislead many, and will direct many thereby: but he will not mislead any thereby, except the transgressors, who make void the covenant of God after the establishing thereof, and cut in sunder that which God hath commanded to be joined, and act corruptly in the earth; they shall perish. How is it that ye believe not in God? Since ye were dead, and he gave you life; he will hereafter cause you to die, and will again restore you to life; then shall ye return unto him. It is he who hath created for you whatsoever is on earth, and then set his mind to the creation of heaven, and formed it into seven heavens; he knoweth all things. When thy Lord said unto the angels, I am going to place a substitute on earth,[23] they said, Wilt thou place there one who will do evil therein, and shed blood? but we celebrate thy praise, and sanctify thee. God answered, Verily I know that which ye know not; and he taught Adam the names of all things, and then proposed them to the angels, and said, Declare unto me the names of these things if ye say truth. They answered, Praise be unto thee, we have no knowledge but what thou teachest us, for thou art knowing and wise. God said, O Adam, tell them their names. And when he had told them their names, God said, Did I not tell you that I know the secrets of heaven and earth, and know that which ye discover, and that which ye conceal? And when we said unto the angels, Worship Adam, they all worshipped him, except Eblis, who refused, and was puffed up with pride, and became of the number of unbelievers.[24] And we said, O Adam, dwell thou and thy wife in the garden, and eat of the fruit thereof plentifully wherever ye will; but approach not this tree, lest ye become of the number of the transgressors. But Satan caused them to forfeit paradise, and turned them out of the state of happiness wherein they had been; whereupon we said, Get ye down, the one of you an enemy unto the other; and there shall be a dwelling-place for you on earth, and a provision for a season. And Adam learned words of prayer from his Lord, and God turned unto him, for he is easy to be reconciled and merciful. We said, Get ye all down from hence; hereafter shall there come unto you a direction from me, and whoever shall follow my direction, on them shall no fear come, neither shall they be grieved; but they who shall be unbelievers, and accuse our signs of falsehood, they shall be the companions of hell fire, therein shall they remain forever. O children of Israel,[25] remember my favor wherewith I have favored you; and perform your covenant with me and I will perform my covenant with you; and revere me; and believe in the revelation which I have sent down, confirming that which is with you, and be not the first who believe not therein, neither exchange my signs for a small price; and fear me. Clothe not the truth with vanity, neither conceal the truth against your own knowledge; observe the stated times of prayer, and pay your legal alms, and bow down yourselves with those who bow down. Will ye command men to do justice, and forget your own souls? yet ye read the book of the law: do ye not therefore understand? Ask help with perseverance and prayer; this indeed is grievous, unless to the humble, who seriously think they shall meet their Lord, and that to him they shall return. O children of Israel, remember my favor wherewith I have favored you, and that I have preferred you above all nations: dread the day wherein one soul shall not make satisfaction for another soul, neither shall any intercession be accepted from them, nor shall any compensation be received, neither shall they be helped. Remember when we delivered you from the people of Pharaoh, who grievously oppressed you, they slew your male children, and let your females live: therein was a great trial from your Lord. And when we divided the sea for you and delivered you, and drowned Pharaoh's people while ye looked on. And when we treated with Moses forty nights; then ye took the calf[26] for your God, and did evil; yet afterwards we forgave you, that peradventure ye might give thanks. And when we gave Moses the book of the law, and the distinction between good and evil, that peradventure ye might be directed. And when Moses said unto his people, O my people, verily ye have injured your own souls, by your taking the calf for your God; therefore be turned unto your Creator, and slay those among you who have been guilty of that crime; this will be better for you in the sight of your Creator; and thereupon he turned unto you, for he is easy to be reconciled, and merciful. And when ye said, O Moses, we will not believe thee, until we see God manifestly; therefore a punishment came upon you, while ye looked on; then we raised you to life after ye had been dead, that peradventure ye might give thanks. And we caused clouds to overshadow you, and manna and quails[27] to descend upon you, saying, Eat of the good things which we have given you for food: and they injured not us, but injured their own souls. And when we said, Enter into this city, and eat of the provisions thereof plentifully as ye will; and enter the gate worshipping, and say, Forgiveness! we will pardon you your sins, and give increase unto the well-doers. But the ungodly changed the expression into another, different from what had been spoken unto them; and we sent down upon the ungodly indignation from heaven, because they had transgressed. And when Moses asked drink for his people, we said, Strike the rock with thy rod; and there gushed thereout twelve fountains according to the number of the tribes, and all men knew their respective drinking-place. Eat and drink of the bounty of God, and commit not evil in the earth, acting unjustly. And when ye said, O Moses, we will by no means be satisfied with one kind of food; pray unto thy Lord therefore for us, that he would produce for us of that which the earth bringeth forth, herbs, and cucumbers, and garlic, and lentils, and onions; Moses answered, Will ye exchange that which is better, for that which is worse? Get ye down into Egypt, for there shall ye find what ye desire; and they were smitten with vileness and misery, and drew on themselves indignation from God. This they suffered, because they believed not in the signs of God, and killed the prophets unjustly; this, because they rebelled and transgressed. Surely those who believe, and those who Judaize, and Christians, and Sabeans, whoever believeth in God, and the last day, and doth that which is right, they shall have their reward with their Lord; there shall come no fear on them, neither shall they be grieved. Call to mind also when we accepted your covenant, and lifted up the mountain of Sinai over you, saying, Receive the law which we have given you, with a resolution to keep it, and remember that which is contained therein, that ye may beware. After this ye again turned back, so that if it had not been for God's indulgence and mercy towards you, ye had certainly been destroyed. Moreover, ye know what befell those of your nation who transgressed on the Sabbath day: We said unto them, Be ye changed into apes, driven away from the society of men. And we made them an example unto those who were contemporary with them, and unto those who came after them, and a warning to the pious. And when Moses said unto his people, Verily God commandeth you to sacrifice a cow;[28] they answered, Dost thou make a jest of us? Moses said, God forbid that I should be one of the foolish. They said, Pray for us unto thy Lord, that he would show us what cow it is. Moses answered, He saith, She is neither an old cow, nor a young heifer, but of a middle-age between both: do ye therefore that which ye are commanded. They said, Pray for us unto the Lord, that he would show us what color she is of. Moses answered, He saith, She is a red cow, intensely red, her color rejoiceth the beholders. They said, Pray for us unto thy Lord, that he would further show us what cow it is, for several cows with us are like one another, and we, if God please, will be directed. Moses answered, He saith, She is a cow not broken to plough the earth, or water the field: a sound one, there is no blemish in her. They said, Now hast thou brought the truth. Then they sacrificed her; yet they wanted little of leaving it undone. And when ye slew a man, and contended among yourselves concerning him, God brought forth to light that which ye concealed. For we said, Strike the dead body with part of the sacrificed cow; so God raiseth the dead to life, and showeth you his signs, that peradventure ye may understand. Then were your hearts hardened after this, even as stones, or exceeding them in hardness: for from some stones have rivers burst forth, others have been rent in sunder, and water hath issued from them, and others have fallen down for fear of God. But God is not regardless of that which ye do. Do ye therefore desire that the Jews should believe you? yet a part of them heard the word of God, and then perverted it, after they had understood it, against their own conscience. And when they meet the true believers, they say, We believe: but when they are privately assembled together, they say, Will ye acquaint them with what God hath revealed unto you, that they may dispute with you concerning it in the presence of your Lord? Do ye not therefore understand? Do not they know that God knoweth that which they conceal as well as that which they publish? But there are illiterate men among them, who know not the book of the law, but only lying stories, although they think otherwise. And woe unto them who transcribe corruptly the book of the law with their hands, and then say, This is from God: that they may sell it for a small price. Therefore woe unto them because of that which their hands have written; and woe unto them for that which they have gained. They say, The fire of hell shall not touch us but for a certain number of days. Answer, Have ye received any promise from God to that purpose? for God will not act contrary to his promise: or do ye speak concerning God that which ye know not? Verily whoso doth evil, and is encompassed by his iniquity, they shall be the companions of hell fire, they shall remain therein forever: but they who believe and do good works, they shall be the companions of paradise, they shall continue therein forever. Remember also, when we accepted the covenant of the children of Israel, saying, Ye shall not worship any other except God, and ye shall show kindness to your parents and kindred, and to orphans, and to the poor, and speak that which is good unto men, and be constant at prayer, and give alms. Afterwards ye turned back, except a few of you, and retired afar-off. And when we accepted your covenant, saying, Ye shall not shed your brother's blood, nor dispossess one another of your habitations, then ye confirmed it, and were witnesses thereto. Afterwards ye were they who slew one another, and turned several of your brethren out of their houses, mutually assisting each other against them with injustice and enmity; but if they come captives unto you, ye redeem them: yet it is equally unlawful for you to dispossess them. Do ye therefore believe in part of the book of the law, and reject other parts thereof? But whoso among you doth this, shall have no other reward than shame in this life, and on the day of resurrection they shall be sent to a most grievous punishment; for God is not regardless of that which ye do. These are they who have purchased this present life, at the price of that which is to come; wherefore their punishment shall not be mitigated, neither shall they be helped. We formerly delivered the book of the law unto Moses, and caused apostles to succeed him, and gave evident miracles to Jesus the son of Mary, and strengthened him with the holy spirit. Do ye therefore, whenever an apostle cometh unto you with that which your souls desire not, proudly reject him, and accuse some of imposture, and slay others? The Jews say, Our hearts are uncircumcised: but God hath cursed them with their infidelity, therefore few shall believe. And when a book came unto them from God, confirming the scriptures which were with them, although they had before prayed for assistance against those who believed not, yet when that came unto them which they knew to be from God, they would not believe therein: therefore the curse of God shall be on the infidels. For a vile price have they sold their souls, that they should not believe in that which God hath sent down; out of envy, because God sendeth down his favors to such of his servants as he pleaseth: therefore they brought on themselves indignation on indignation; and the unbelievers shall suffer an ignominious punishment. When one saith unto them, Believe in that which God hath sent down; they answer, We believe in that which hath been sent down unto us: and they reject what hath been revealed since, although it be the truth, confirming that which is with them. Say, Why therefore have ye slain the prophets of God in times past, if ye be true believers? Moses formerly came unto you with evident signs, but ye afterwards took the calf for your god and did wickedly. And when we accepted your covenant, and lifted the mountain of Sinai over you, saying, Receive the law which we have given you, with a resolution to perform it, and hear; they said, We have heard, and have rebelled: and they were made to drink down the calf into their hearts for their unbelief. Say, A grievous thing hath your faith commanded you, if ye be true believers. Say, If the future mansion with God be prepared peculiarly for you, exclusive of the rest of mankind, wish for death, if ye say truth: but they will never wish for it, because of that which their hands have sent before them; God knoweth the wicked doers; and thou shalt surely find them of all men the most covetous of life, even more than the idolaters: one of them would desire his life to be prolonged a thousand years, but none shall reprieve himself from punishment, that his life may be prolonged: God seeth that which they do. Say, Whoever is an enemy to Gabriel (for he hath caused the Koran to descend on thy heart, by the permission of God, confirming that which was before revealed, a direction, and good tidings to the faithful); whosoever is an enemy to God, or his angels, or his apostles, or to Gabriel, or Michael, verily God is an enemy to the unbelievers. And now we have sent down unto thee evident signs, and none will disbelieve them but the evil-doers. Whenever they make a covenant, will some of them reject it? yea, the greater part of them do not believe. And when there came unto them an apostle from God, confirming that scripture which was with them, some of those to whom the scriptures were given, cast the book of God behind their backs, as if they knew it not: and they followed the device which the devils devised against the kingdom of Solomon; and Solomon was not an unbeliever; but the devils believed not, they taught men sorcery, and that which was sent down to the two angels at Babel, Harut, and Marut: yet those who taught no man until they had said, Verily we are a temptation, therefore be not an unbeliever. So men learned from those two a charm by which they might cause division between a man and his wife; but they hurt none thereby, unless by God's permission; and they learned that which would hurt them, and not profit them; and yet they knew that he who bought that art should have no part in the life to come, and woful is the price for which they have sold their souls, if they knew it. But if they had believed and feared God, verily the reward they would have had from God would have been better, if they had known it. O true believers, say not to our apostle, Raina; but say, Ondhorna;[29] and hearken: the infidels shall suffer a grievous punishment. It is not the desire of the unbelievers, either among those unto whom the scriptures have been given, or among the idolaters, that any good should be sent down unto you from your Lord: but God will appropriate his mercy unto whom he pleaseth; for God is exceeding beneficent. Whatever verse we shall abrogate, or cause thee to forget, we will bring a better than it, or one like unto it. Dost thou not know that God is almighty? Dost thou not know that unto God belongeth the kingdom of heaven and earth? neither have ye any protector or helper except God. Will ye require of your apostle according to that which was formerly required of Moses? but he that hath exchanged faith for infidelity, hath already erred from the straight way. Many of those unto whom the scriptures have been given, desire to render you again unbelievers, after ye have believed; out of envy from their souls, even after the truth is become manifest unto them; but forgive them, and avoid them, till God shall send his command; for God is omnipotent. Be constant in prayer, and give alms; and what good ye have sent before for your souls, ye shall find it with God; surely God seeth that which ye do. They say, Verily none shall enter paradise, except they who are Jews or Christians: this is their wish. Say, Produce your proof of this, if ye speak truth. Nay, but he who resigneth himself to God, and doth that which is right, he shall have his reward with his Lord; there shall come no fear on them, neither shall they be grieved. The Jews say, The Christians are grounded on nothing; and the Christians say, The Jews are grounded on nothing; yet they both read the scriptures. So likewise say they who know not the scripture, according to their saying. But God shall judge between them on the day of the resurrection, concerning that about which they now disagree. Who is more unjust than he who prohibiteth the temples of God, that his name should be remembered therein, and who hasteth to destroy them? Those men cannot enter therein, but with fear: they shall have shame in this world, and in the next a grievous punishment. To God belongeth the east and the west; therefore, whithersoever ye turn yourselves to pray, there is the face of God; for God is omnipresent and omniscient. They say God hath begotten children. God forbid! To him belongeth whatever is in heaven, and on earth; all is possessed by him, the Creator of heaven and earth; and when he decreeth a thing, he only saith unto it, Be, and it is. And they who know not the scriptures say, Unless God speak unto us, or thou show us a sign, we will not believe. So said those before them, according to their saying: their hearts resemble each other. We have already shown manifest signs unto people who firmly believe; we have sent thee in truth, a bearer of good tidings, and a preacher; and thou shalt not be questioned concerning the companions of hell. But the Jews will not be pleased with thee, neither the Christians, until thou follow their religion; say, The direction of God is the true direction. And verily if thou follow their desires, after the knowledge which hath been given thee, thou shalt find no patron or protector against God. They to whom we have given the book of the Koran, and who read it with its true reading, they believe therein; and whoever believeth not therein, they shall perish. O children of Israel, remember my favor wherewith I have favored you, and that I have preferred you before all nations; and dread the day wherein one soul shall not make satisfaction for another soul, neither shall any compensation be accepted from them, nor shall any intercession avail, neither shall they be helped. Remember when the Lord tried Abraham by certain words, which he fulfilled: God said, Verily I will constitute thee a model of religion unto mankind; he answered, And also of my posterity; God said, My covenant doth not comprehend the ungodly. And when we appointed the holy house of Mecca to be the place of resort for mankind, and a place of security; and said, Take the station of Abraham for a place of prayer; and we covenanted with Abraham and Ismael, that they should cleanse my house for those who should compass it, and those who should be devoutly assiduous there, and those who should bow down and worship. And when Abraham said, Lord, make this a territory of security, and bounteously bestow fruits on its inhabitants, such of them as believe in God and the last day; God answered, And whoever believeth not, I will bestow on him little: afterwards I will drive him to the punishment of hell fire; an ill journey shall it be! And when Abraham and Ismael raised the foundations of the house, saying, Lord, accept it from us, for thou art he who heareth and knoweth: Lord, make us also resigned unto thee, and of our posterity a people resigned unto thee, and show us our holy ceremonies, and be turned unto us, for thou art easy to be reconciled, and merciful; Lord, send them likewise an apostle from among them, who may declare thy signs unto them, and teach them the book of the Koran and wisdom, and may purify them; for thou art mighty and wise. Who will be averse to the religion of Abraham, but he whose mind is infatuated? Surely we have chosen him in this world, and in that which is to come he shall be one of the righteous. When his Lord said unto him, Resign thyself unto me, he answered, I have resigned myself unto the Lord of all creatures. And Abraham bequeathed this religion to his children, and Jacob did the same, saying, My children, verily, God hath chosen this religion for you, therefore die not, unless ye also be resigned. Were ye present when Jacob was at the point of death? when he said to his sons, Whom will ye worship after me? They answered, We will worship thy God, and the God of thy fathers, Abraham and Ismael, and Isaac, one God, and to him will we be resigned. That people are now passed away, they have what they have gained, and ye shall have what ye gain; and ye shall not be questioned concerning that which they have done. They say, Become Jews or Christians that ye may be directed. Say, Nay, we follow the religion of Abraham the orthodox, who was no idolater. Say, We believe in God, and that which hath been sent down unto us, and that which hath been sent down unto Abraham, and Ismael, and Isaac, and Jacob, and the tribes, and that which was delivered unto Moses, and Jesus, and that which was delivered unto the prophets from their Lord: We make no distinction between any of them, and to God are we resigned. Now if they believe according to what ye believe, they are surely directed, but if they turn back, they are in schism. God shall support thee against them, for he is the hearer, the wise. The baptism of God[30] have we received, and who is better than God to baptize? him do we worship. Say, Will ye dispute with us concerning God, who is our Lord, and your Lord? we have our works, and ye have your works, and unto him are we sincerely devoted. Will ye say, Truly Abraham, and Ismael, and Isaac, and Jacob, and the tribes were Jews or Christians? Say, Are ye wiser, or God? And who is more unjust than he who hideth the testimony which he hath received from God? But God is not regardless of that which ye do. That people are passed away, they have what they have gained, and ye shall have what ye gain, nor shall ye be questioned concerning that which they have done. The foolish men will say, What hath turned them from their Keblah, towards which they formerly prayed?[31] Say, Unto God belongeth the east and the west: he directeth whom he pleaseth into the right way. Thus have we placed you, O Arabians, an intermediate nation, that ye may be witnesses against the rest of mankind, and that the apostle may be a witness against you. We appointed the Keblah towards which thou didst formerly pray, only that we might know him who followeth the apostle, from him who turneth back on his heels; though this change seem a great matter, unless unto those whom God hath directed. But God will not render your faith of no effect; for God is gracious and merciful unto man. We have seen thee turn about thy face towards heaven with uncertainty, but we will cause thee to turn thyself towards a Keblah that will please thee. Turn, therefore, thy face towards the holy temple of Mecca; and wherever ye be, turn your faces towards that place. They to whom the scripture hath been given, know this to be truth from their Lord. God is not regardless of that which ye do. Verily although thou shouldst show unto those to whom the scripture hath been given all kinds of signs, yet they will not follow thy Keblah, neither shalt thou follow their Keblah; nor will one part of them follow the Keblah of the other. And if thou follow their desires, after the knowledge which hath been given thee, verily thou wilt become one of the ungodly. They to whom we have given the scripture know our apostle, even as they know their own children; but some of them hide the truth, against their own knowledge. Truth is from thy Lord, therefore thou shalt not doubt. Every sect hath a certain tract of heaven to which they turn themselves in prayer; but do ye strive to run after good things: wherever ye be, God will bring you all back at the resurrection, for God is almighty. And from what place soever thou comest forth, turn thy face towards the holy temple; for this is truth from thy Lord; neither is God regardless of that which ye do. From what place soever thou comest forth, turn thy face towards the holy temple; and wherever ye be, thitherward turn your faces, lest men have matter of dispute against you; but as for those among them who are unjust doers, fear them not, but fear me, that I may accomplish my grace upon you, and that ye may be directed. As we have sent unto you an apostle from among you, to rehearse our signs unto you, and to purify you, and to teach you the book of the Koran and wisdom, and to teach you that which ye knew not: therefore remember me, and I will remember you, and give thanks unto me, and be not unbelievers. O true believers, beg assistance with patience and prayer, for God is with the patient. And say not of those who are slain in fight for the religion of God, that they are dead; yea, they are living: but ye do not understand. We will surely prove you by afflicting you in some measure with fear, and hunger, and decrease of wealth, and loss of lives, and scarcity of fruits; but bear good tidings unto the patient, who when a misfortune befalleth them, say, We are God's, and unto him shall we surely return. Upon them shall be blessings from their Lord and mercy, and they are the rightly directed. Moreover Safa and Merwah are two of the monuments of God: whoever therefore goeth on pilgrimage to the temple of Mecca or visiteth it, it shall be no crime in him if he compass them both. And as for him who voluntarily performeth a good work; verily God is grateful and knowing. They who conceal any of the evident signs, or the direction which we have sent down, after what we have manifested unto men in the scripture, God shall curse them; and they who curse shall curse them. But as for those who repent and amend, and make known what they concealed, I will be turned unto them, for I am easy to be reconciled and merciful. Surely they who believe not, and die in their unbelief, upon them shall be the curse of God, and of the angels, and of all men; they shall remain under it forever, their punishment shall not be alleviated, neither shall they be regarded. Your God is one God, there is no God but He, the most merciful. Now in the creation of heaven and earth, and the vicissitude of night and day, and in the ship which saileth in the sea, laden with what is profitable for mankind, and in the rain-water which God sendeth from heaven, quickening thereby the dead earth, and replenishing the same with all sorts of cattle, and in the change of winds, and the clouds that are compelled to do service between heaven and earth, are signs to people of understanding: yet some men take idols beside God, and love them as with the love due to God; but the true believers are more fervent in love towards God. Oh that they who act unjustly did perceive, when they behold their punishment, that all power belongeth unto God, and that he is severe in punishing! When those who have been followed, shall separate themselves from their followers, and shall see the punishment, and the cords of relation between them shall be cut asunder; the followers shall say, If we could return to life, we would separate ourselves from them, as they have now separated themselves from us. So God will show them their works; they shall sigh grievously, and shall not come forth from the fire of hell. O men, eat of that which is lawful and good on the earth; and tread not in the steps of the devil, for he is your open enemy. Verily he commandeth you evil and wickedness, and that ye should say that of God which ye know not. And when it is said unto them who believe not, Follow that which God hath sent down; they answer, Nay, but we will follow that which we found our fathers practised. What? though their fathers knew nothing, and were not rightly directed? The unbelievers are like unto one who crieth aloud to that which heareth not so much as his calling, or the sound of his voice. They are deaf, dumb, and blind, therefore they do not understand. O true believers, eat of the good things which we have bestowed on you for food, and return thanks unto God, if ye serve him. Verily he hath forbidden you to eat that which dieth of itself, and blood, and swine's flesh, and that on which any other name but God's hath been invocated.[32] But he who is forced by necessity, not lusting, nor returning to transgress, it shall be no crime in him if he eat of those things, for God is gracious and merciful. Moreover they who conceal any part of the scripture which God hath sent down unto them, and sell it for a small price, they shall swallow into their bellies nothing but fire; God shall not speak unto them on the day of resurrection, neither shall he purify them, and they shall suffer a grievous punishment. These are they who have sold direction for error, and pardon for punishment: but how great will their suffering be in the fire! This they shall endure, because God sent down the book of the Koran with truth, and they who disagree concerning that book, are certainly in a wide mistake. It is not righteousness that ye turn your faces in prayer towards the east and the west, but righteousness is of him who believeth in God and the last day, and the angels, and the scriptures, and the prophets; who giveth money for God's sake unto his kindred, and unto orphans, and the needy, and the stranger, and those who ask, and for redemption of captives; who is constant at prayer, and giveth alms; and of those who perform their covenant, when they have covenanted, and who behave themselves patiently in adversity, and hardships, and in time of violence: these are they who are true, and these are they who fear God. O true believers, the law of retaliation is ordained you for the slain: the free shall die for the free, and the servant for the servant, and a woman for a woman; but he whom his brother shall forgive, may be prosecuted, and obliged to make satisfaction according to what is just, and a fine shall be set on him[33] with humanity. This is indulgence from your Lord, and mercy. And he who shall transgress after this, by killing the murderer, shall suffer a grievous punishment. And in this law of retaliation ye have life, O ye of understanding, that peradventure ye may fear. It is ordained you, when any of you is at the point of death, if he leave any goods, that he bequeath a legacy to his parents and kindred, according to what shall be reasonable.[34] This is a duty incumbent on those who fear God. But he who shall change the legacy, after he hath heard it bequeathed by the dying person, surely the sin thereof shall be on those who change it, for God is he who heareth and knoweth. Howbeit he who apprehendeth from the testator any mistake or injustice, and shall compose the matter between them, that shall be no crime in him, for God is gracious and merciful. O true believers, a fast is ordained you, as it was ordained unto those before you, that ye may fear God. A certain number of days shall ye fast: but he among you who shall be sick, or on a journey, shall fast an equal number of other days. And those who can keep it, and do not, must redeem their neglect by maintaining of a poor man. And he who voluntarily dealeth better with the poor man than he is obliged, this shall be better for him. But if ye fast it will be better for you, if ye knew it. The month of Ramadhan shall ye fast, in which the Koran was sent down from heaven, a direction unto men, and declarations of direction, and the distinction between good and evil. Therefore let him among you who shall be present in this month, fast the same month; but he who shall be sick, or on a journey, shall fast the like number of other days. God would make this an ease unto you, and would not make it a difficulty unto you; that ye may fulfil the number of days, and glorify God, for that he hath directed you, and that ye may give thanks. When my servants ask thee concerning me, Verily I am near; I will hear the prayer of him that prayeth, when he prayeth unto me: but let them hearken unto me, and believe in me, that they may be rightly directed. It is lawful for you on the night of the fast to go in unto your wives: they are a garment unto you, and ye are a garment unto them. God knoweth that ye defraud yourselves therein, wherefore he turneth unto you and forgiveth you. Now therefore go in unto them; and earnestly desire that which God ordaineth you, and eat and drink, until ye can plainly distinguish a white thread from a black thread by the daybreak: then keep the fast until night, and go not in unto them, but be constantly present in the places of worship. These are the prescribed bounds of God, therefore draw not near them to transgress them. Thus God declareth his signs unto men, that ye may fear him. Consume not your wealth among yourselves in vain; nor present it unto judges, that ye may devour part of men's substance unjustly, against your own consciences. They will ask thee concerning the phases of the moon. Answer, They are times appointed unto men, and to show the season of the pilgrimage to Mecca. It is not righteousness that ye enter your houses by the back part thereof, but righteousness is of him who feareth God. Therefore enter your houses by their doors; and fear God, that ye may be happy. And fight for the religion of God against those who fight against you, but transgress not by attacking them first, for God loveth not the transgressors. And kill them wherever ye find them, and turn them out of that whereof they have dispossessed you; for temptation to idolatry is more grievous than slaughter: yet fight not against them in the holy temple, until they attack you therein; but if they attack you, slay them there. This shall be the reward of the infidels. But if they desist, God is gracious and merciful. Fight therefore against them, until there be no temptation to idolatry, and the religion be God's: but if they desist, then let there be no hostility, except against the ungodly. A sacred month for a sacred month, and the holy limits of Mecca, if they attack you therein, do ye also attack them therein in retaliation; and whoever transgresseth against you by so doing, do ye transgress against him in like manner as he hath transgressed against you, and fear God, and know that God is with those who fear him. Contribute out of your substance towards the defence of the religion of God, and throw not yourselves with your own hands into perdition; and do good, for God loveth those who do good. Perform the pilgrimage of Mecca, and the visitation of God; if ye be besieged, send that offering which shall be the easiest; and shave not your heads, until your offering reacheth the place of sacrifice. But whoever among you is sick, or is troubled with any distemper of the head, must redeem the shaving his head by fasting, or alms, or some offering. When ye are secure from enemies, he who tarrieth in the visitation of the temple of Mecca until the pilgrimage, shall bring that offering which shall be the easiest. But he who findeth not anything to offer, shall fast three days in the pilgrimage, and seven when ye are returned: they shall be ten days complete. This is incumbent on him whose family shall not be present at the holy temple. And fear God, and know that God is severe in punishing. The pilgrimage must be performed in the known months; whosoever therefore purposeth to go on pilgrimage therein, let him not know a woman, nor transgress, nor quarrel in the pilgrimage. The good which ye do, God knoweth it. Make provision for your journey; but the best provision is piety: and fear me, O ye of understanding. It shall be no crime in you, if ye seek an increase from your Lord, by trading during the pilgrimage. And when ye go in procession from Arafat, remember God near the holy monument; and remember him for that he hath directed you, although ye were before this of the number of those who go astray. Therefore go in procession from whence the people go in procession, and ask pardon of God, for God is gracious and merciful. And when ye have finished your holy ceremonies, remember God, according as ye remember your fathers, or with a more reverent commemoration. There are some men who say, O Lord, give us our portion in this world; but such shall have no portion in the next life: and there are others who say, O Lord, give us good in this world, and also good in the next world, and deliver us from the torment of hell fire. They shall have a portion of that which they have gained: God is swift in taking an account. Remember God the appointed number of days; but if any haste to depart from the valley of Mina in two days, it shall be no crime in him. And if any tarry longer, it shall be no crime in him, in him who feareth God. Therefore fear God, and know that unto him ye shall be gathered. There is a man who causeth thee to marvel[35] by his speech concerning this present life, and calleth God to witness that which is in his heart, yet he is most intent in opposing thee; and when he turneth away from thee, he hasteth to act corruptly in the earth, and to destroy that which is sown, and springeth up;[36] but God loveth not corrupt doing. And if one say unto him, Fear God; pride seizeth him, together with wickedness; but hell shall be his reward, and an unhappy couch shall it be. There is also a man who selleth his soul for the sake of those things which are pleasing unto God;[37] and God is gracious unto his servants. O true believers, enter into the true religion wholly, and follow not the steps of Satan, for he is your open enemy. If ye have slipped after the declarations of our will have come unto you, know that God is mighty and wise. Do the infidels expect less than that God should come down to them overshadowed with clouds, and the angels also? but the thing is decreed, and to God shall all things return. Ask the children of Israel how many evident signs we have showed them; and whoever shall change the grace of God, after it shall have come unto him, verily God will be severe in punishing him. The present life was ordained for those who believe not, and they laugh the faithful to scorn; but they who fear God shall be above them, on the day of the resurrection: for God is bountiful unto whom he pleaseth without measure. Mankind was of one faith, and God sent prophets bearing good tidings, and denouncing threats; and sent down with them the scripture in truth, that it might judge between men of that concerning which they disagreed: and none disagreed concerning it, except those to whom the same scriptures were delivered, after the declarations of God's will had come unto them, out of envy among themselves. And God directed those who believed, to that truth concerning which they disagreed, by his will: for God directeth whom he pleaseth into the right way. Did ye think ye should enter paradise, when as yet no such thing had happened unto you, as hath happened unto those who have been before you? They suffered calamity and tribulation, and were afflicted; so that the apostle, and they who believed with him, said, When will the help of God come? Is not the help of God nigh? They will ask thee what they shall bestow in alms: Answer, The good which ye bestow, let it be given to parents, and kindred, and orphans, and the poor, and the stranger. Whatsoever good ye do, God knoweth it. War is enjoined you against the Infidels; but this is hateful unto you: yet perchance ye hate a thing which is better for you, and perchance ye love a thing which is worse for you: but God knoweth and ye know not. They will ask thee concerning the sacred month, whether they may war therein: Answer, To war therein is grievous; but to obstruct the way of God, and infidelity towards him, and to keep men from the holy temple, and to drive out his people from thence, is more grievous in the sight of God, and the temptation to idolatry is more grievous than to kill in the sacred months. They will not cease to war against you, until they turn you from your religion, if they be able: but whoever among you shall turn back from his religion, and die an infidel, their works shall be vain in this world and the next; they shall be the companions of hell fire, they shall remain therein forever. But they who believe, and who fly for the sake of religion, and fight in God's cause, they shall hope for the mercy of God; for God is gracious and merciful. They will ask thee concerning wine[38] and lots:[39] Answer, In both there is great sin, and also some things of use unto men, but their sinfulness is greater than their use. They will ask thee also what they shall bestow in alms: Answer, What ye have to spare. Thus God showeth his signs unto you, that peradventure ye might seriously think of this present world, and of the next. They will also ask thee concerning orphans: Answer, To deal righteously with them is best; and if ye intermeddle with the management of what belongs to them, do them no wrong; they are your brethren: God knoweth the corrupt dealer from the righteous; and if God please, he will surely distress you, for God is mighty and wise. Marry not women who are idolaters, until they believe: verily a maid-servant who believeth is better than an idolatress, although she please you more. And give not women who believe in marriage to the idolaters, until they believe; for verily a servant who is a true believer, is better than an idolater, though he please you more. They invite into hell fire, but God inviteth unto paradise and pardon through his will, and declareth his signs unto men, that they may remember. They will ask thee also concerning the courses of women: Answer, They are a pollution: therefore separate yourselves from women in their courses, and go not near them until they be cleansed. But when they are cleansed, go in unto them as God hath commanded you, for God loveth those who repent, and loveth those who are clean. Your wives are your tillage; go in therefore unto your tillage in what manner soever ye will: and do first some act that may be profitable unto your souls; and fear God, and know that ye must meet him; and bear good tidings unto the faithful. Make not God the object of your oaths, that ye may deal justly, and be devout, and make peace among men;[40] for God is he who heareth and knoweth. God will not punish you for an inconsiderate word 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: but if they go back from their vow, verily God is gracious and merciful; 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, and it shall not be lawful for them to conceal that which God hath created in their wombs, 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. And if ye fear that they cannot observe the ordinances of God, it shall be no crime in either of them on account of that for which the wife shall redeem herself. 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. But when ye divorce women, and they have fulfilled their prescribed time, either retain them with humanity, or dismiss them with kindness; and retain them not by violence, so that ye transgress; 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 honorable. 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 meantime, 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 whatever ye do. Such of you as die, and leave wives, their wives must wait concerning themselves four months and ten days, and when they shall have fulfilled their term, it shall be no crime in you, for that which they shall do with themselves, 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 promise unto them privately, unless ye speak honorable 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, and he who is straitened 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; and if ye release the whole, it will approach nearer unto piety. And forget not liberality among you, for God seeth that which ye do. Carefully observe the appointed prayers, and the middle prayer,[41] 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. 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? 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? 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 Talut 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. And their prophet said unto them, Verily the sign of his kingdom shall be, that the ark shall come unto you: therein shall be tranquillity from your Lord, and the relics 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. And when they had passed the river, he and those who believed with him, they said, We have no strength to-day against Jalut 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 army, by the will of God? and God is with those who patiently persevere. 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; 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. 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 doeth what he will. O true believers, give alms of that which we have bestowed on you, before the day cometh wherein there shall be no merchandising, nor friendship, nor intercession. The infidels are unjust doers. God! there is no God but he;[42] the living, the self-subsisting: neither slumber nor sleep seizeth him; to him belongeth whatsoever is in heaven, and on earth. Who is he that can intercede with him, but through his good pleasure! He knoweth that which is past,