Qur’ān 12-21

QUR'ĀN TRANSLATIONS IN EUROPE, 12^th - 21^st c.

Note [original edition] : Obey not the unbelievers and the hypocrites;] It is related that Abu Sofiân, Acrema Ebn Abi Jahl, and Abu’l’Awar al Salami, having an amicable interview with Mohammed, at which were present also Abda’llah Ebn Obba, Moatteb Ebn Kosheir, and Jadd Ebn Kais, they proposed to the prophet that if he would leave off preaching against the worship of their gods, and acknowledge them to be mediators, they would give him and his Lord no farther disturbance; upon which these words were revealed².

• 2 Al Beidawi.

Note [original edition] : God hath not given a man two hearts, &c.] This passage was revealed to abolish two customs among the old Arabs. The first was their manner of divorcing their wives, when they had no mind to let them go out of their house, or to marry again; and this the husband did by saying to the woman, Thou art henceforward to me as the back of my mother; after which words pronounced he abstained from her bed, and regarded her in all respects as his mother, and she became related to all his kindred in the same degree as if she had been really so. The other custom was the holding their adopted sons to be as nearly related to them as their natural sons, so that the same impediments of marriage arose from that supposed relation, in the prohibited degrees, as it would have done in the case of a genuine son. The latter Mohammed had a peculiar reason to abolish. viz. his marrying the divorced wife of his freedman Zeid, who was also his adopted son, of which more will be said by-and-bye. By the declaration which introduces this passage, that God has not given a man two hearts, is meant, that a man cannot have the same affection for supposed parents and adopted children, as for those who are really so. They tell us the Arabs used to say, of a prudent and acute person, that he had two hearts; whence one Abu Mámer, or, as others write, Jemîl Ebn Asad al Fihri, was surnamed Dhu’lkalbein, or the man with two hearts ³.

• 3 Idem, Jallalo’ddin, &c.

Note [original edition] : That ye err;] Through ignorance or mistake; or, that ye have erred for the time past.

Note [original edition] : The prophet is nigher unto the true believers than their own souls;] Commanding them nothing but what is for their interest and advantage, and being more solicitous for their present and future happiness even than themselves; for which reason he ought to be dear to them, and deserves their utmost love and respect. In some copies these words are added, And he is a father unto them; every prophet being the spiritual father of his people, who are therefore brethren. It is said that this passage was revealed on some of Mohammed’s followers telling him, when he summoned them to attend him in the expedition of Tabûc ¹, that they would ask leave of their fathers and mothers².

• 1 See chap. 9. p. 154.
• 2 Al Beidawi.

Note [original edition] : His wives are their mothers;] Tho’ the spiritual relation between Mohammed and his people, declared in the preceding words, created no impediment to prevent his taking to wife such women among them as he thought fit; yet the commentators are of opinion that they are here forbidden to marry any of his wives³.

• 3 See the Prelim. Disc. §. V.

Note [original edition] : Those who are related by consanguinity are nigher of kin unto one another, according to the book of God, than the other true believers, and the Mohâjerûn;] These words, which also occur, excepting the latter part of the sentence, in the eighth chapter, abrogate that law concerning inheritances, published in the same chapter, whereby the Mohâjerûn and Ansârs were to be the heirs of one another, exclusive of their nearer relations, who were infidels⁴.

• 4 See chap. 8. p. 148.

Note [original edition] : In the book of God;] i.e. In the preserved Table, or the Korân; or, as others suppose, in the Pentateuch.

Note [original edition] : When we received their covenant from the prophets;] Jallalo’ddin supposes this covenant was made when Adam’s posterity were drawn forth from his loins, and appeared before God like small ants⁵: but Marracci conjectures that the covenant here meant was the same which the Talmudists pretend all the prophets entered into with God on mount Sinai, where they were all assembled in person with Moses ⁶.

• 5 See chap. 7. p. 135.
• 6 See chap. 3. p. 46.

Note [original edition] : A firm covenant;] Whereby they undertook to execute their several commissions, and promised to preach the religion commanded them by God.

Note [original edition] : That God may examine the speakers of truth concerning their veracity;] i.e. That he may at the day of judgment demand of the prophets in what manner they executed their several commissions, and how they were received by their people; or, as the words may also import, that he may examine those who believed on them, concerning their belief, and reward them accordingly.

Note [original edition] : When armies of infidels came against you;] These were the forces of the Koreish and the tribe of Ghatfân, confederated with the Jews of al Nadhîr and Koreidha, who besieged Medina to the number of twelve thousand men, in the expedition called the war of the ditch.

Note [original edition] : We sent against them a wind, and hosts of angels, &c.] On the enemies’ approach, Mohammed, by the advice of Salmân the Persian, ordered a deep ditch or entrenchment to be dug round Medina, for the security of the city, and went out to defend it with three thousand men. Both sides remained in their camps near a month, without any other acts of hostility than shooting of arrows and slinging of stones; till, in a winter’s night, God sent a piercing cold east wind, which benumbed the limbs of the confederates, blew the dust in their faces, extinguished their fires, overturned their tents, and put their horses in disorder, the angels at the same time crying, Allah acbar round about their camp; whereupon Toleiha Ebn Khowailed, the Asadite, said aloud, Mohammed is going to attack you with enchantments, wherefore provide for your safety by flight: and accordingly the Koreish first, and afterward the Ghatfânites, broke up the siege, and returned home; which retreat was also not a little owing to the dissensions among the confederate forces, the raising and fomenting whereof the Mohammedans also ascribe to God. It is related that when Mohammed heard that his enemies were retired, he said, I have obtained success by means of the east wind; and Ad perished by the west wind ¹.

• 1 Al Beidawi, Abulf. vit. Moh. p. 77. &c.

Note [original edition] : When they came against you from above you, and from below you;] The Ghatfânites pitched on the east side of the town, on the higher part of the valley; and the Koreish on the west side, on the lower part of the valley².

• 2 Idem.

Note [original edition] : Ye imagined of God various imaginations;] The sincere and those who were more firm of heart fearing they should not be able to stand the trial; and the weaker-hearted and hypocrites thinking themselves delivered up to slaughter and destruction

Note [original edition] : And when the hypocrites said, God and his apostle have made you no other than a fallacious promise;] The person who uttered these words, it is said, was Moatteb Ebn Kosheir, who told his fellows that Mohammed had promised them the spoils of the Persians and the Greeks, whereas now not one of them dared to stir out of their intrenchment³.

• 3 Idem. V. Abulf. ubi sup. p. 76.

Note [original edition] : When a party of them said, &c.] viz. Aws Ebn Keidhi and his adherents.

Note [original edition] : Yathreb;] This was the ancient and proper name of Medina, or of the territory wherein it stands. Some suppose the town was so named from its founder, Yathreb, the son of Kâbiya, the son of Mahlayel, the son of Aram, the son of Sem, the son of Noah; tho’ others tell us it was built by the Amalekites ⁴.

• 4 Ahmed Ebn Yusof. See the Prelim. Disc. p. 4.

Note [original edition] : In the same;] i.e. In the city; or, in their apostasy and rebellion, because the Moslems would surely succeed at last.

Note [original edition] : They had before made a covenant with God, &c.] The persons meant here were Banu Haretha, who having behaved very ill and run away on a certain occasion, promised they would do so no more⁵.

• 5 Al Beidawi.

Note [original edition] : And who come not to battle, except a little;] Either coming to the army in small numbers, or staying with them but a little while, and then returning on some feigned excuse; or behaving ill in time of action. Some expositors take these words to be part of the speech of the hypocrites, reflecting on Mohammed’s companions for lying idle in the trenches, and not attacking the enemy.

Note [original edition] : Being covetous towards you;] i.e. Sparing of their assistance either in person or with their purse; or, being greedy after the booty.

Note [original edition] : They would wish to live in the departs, &c.] That they might be absent, and not obliged to go to war.

Note [original edition] : Ye have in the apostle of God an excellent example;] viz. Of firmness in time of danger, of confidence in the divine assistance, and of piety by fervent prayer for the same.

Note [original edition] : This is what God and his apostle have foretold us;] Namely, That we must not expect to enter paradise without undergoing some trials and tribulations¹. There is a tradition that Mohammed actually foretold this expedition of confederates some time before, and the success of it².

• 1 See chap. 2. p. 24, chap. 3. p. 52, chap. 29. p. 325, &c.
• 2 Al Beidawi.

Note [original edition] : Some men justly performed what they had promised unto God;] By standing firm with the prophet, and strenuously opposing the enemies of the true religion, according to their engagement.

Note [original edition] : Some of them have finished their course ;] Or, as the words may be translated, have fulfilled their vow, or paid their debt to nature, by falling martyrs in battle; as did Hamza, Mohammed’s uncle, Masab Ebn Omair, and Ans Ebn al Nadr ³, who were slain at the battle of Ohod. The martyrs at the war of the ditch were six, including Saad Ebn Moadh, who died of his wound about a month after⁴.

• 3 Idem.
• 4 Abulf. vit. Moh. p. 79.

Note [original edition] : And some of them wait the same advantage;] As Othmân and Telha ⁵.

• 5 Al Beidawi.

Note [original edition] : Such of those who have received the scriptures, as assisted the confederates;] These were the Jews of the tribe of Koreidha, who, tho’ they were in league with Mohammed, had, at the incessant persuasion of Caab Ebn Asad, a principal man among them, perfidiously gone over to his enemies in this war of the ditch, and were severely punished for it. For the next morning, after the confederate forces had decamped, Mohammed and his men returned to Medina, and, laying down their arms, began to refresh themselves after their fatigue; upon which Gabriel came to the prophet and asked him whether he had suffered his people to lay down their arms, when the angels had not laid down theirs; and ordering him to go immediately against the Koradhites, assuring him that himself would lead the way. Mohammed, in obedience to the divine command, having caused public proclamation to be made that every one should pray that afternoon for success against the sons of Koreidha, set forward upon the expedition without loss of time; and being arrived at the fortress of the Koradhites, besieged them for twenty-five days, at the end of which those people, being in great terror and distress, capitulated, and at length, not daring to trust to Mohammed’s mercy, surrendered at the discretion of Saad Ebn Moadh ¹, hoping that he, being the prince of the tribe of Aws, their old friends and confederates, would have some regard for them. But they were deceived: for Saad, being greatly incensed at their breach of faith, had begged of God that he might not die of the wound he had received at the ditch till he saw vengeance taken on the Koradhites, and therefore adjudged that the men should be put to the sword, the women and children made slaves, and their goods be divided among the Moslems; which sentence Mohammed had no sooner heard than he cried out, That Saad had pronounced the sentence of God: and the same was accordingly executed, the number of men who were slain amounting to six hundred, or, as others say, to seven hundred, or very near, among whom were Hoyai Ebn Akhtab, a great enemy of Mohammed’s, and Caab Ebn Asad, who had been the chief occasion of the revolt of their tribe: and soon after Saad, who had given judgment against them, died, his wound, which had been skinned over, opening again².

• 1 See chap. 8. p. 142.
• 2 Al Beidawi, Abulf. Vit. Moh. p. 77. & Gagnier, Vie de Mahomet, l. 4, c. i 2.

Note [original edition] : And cast into their hearts terror and dismay;] This was the work of Gabriel, who, according to his promise, went before the army of Moslems. It is said that Mohammed, a little before he came to the settlement of the Koradhites, asking some of his men whether anybody had passed them, they answered, that Dohya Ebn Kholeifa, the Calbite, had just passed by them, mounted on a white mule, with housings of satin: to which he replied, That person was the angel Gabriel, who is sent to the sons of Koreidha to shake their castles, and to strike their hearts with fear and consternation ³.

• 3 Ebn Ishak.

Note [original edition] : And God hath caused you to inherit their land, &c.] Their immovable possessions Mohammed gave to the Mohâjerin, saying, that the Ansârs were in their own houses, but that the others were destitute of habitations. The movables were divided among his followers, but he remitted the fifth part, which was usual to be taken in other cases⁴.

• 4 Al Beidawi.

Note [original edition] : A land on which ye have not trodden;] By which some suppose Persia and Greece are meant; others, Khaibar; and others, whatever lands the Moslems may conquer till the day of judgment⁵.

• 5 Idem.

Note [original edition] : O prophet, say unto thy wives, If ye seek this present life, &c.] This passage was revealed on Mohammed’s wives asking for more sumptuous clothes, and an additional allowance for their expenses; and he had no sooner received it than he gave them their option, either to continue with him or to be divorced, beginning with Ayesha, who chose God and his apostle, and the rest followed her example; upon which the prophet thanked them, and the following words were revealed, viz. It shall not be lawful for thee to take other women to wife hereafter ¹, &c. From hence some have concluded that wife who has her option given her, and chuses to stay with her husband, shall not be divorced, tho’ others are of a contrary opinion².

• 1 See after, in this chap. p. 349.
• 2 Al Beidawi.

Note [original edition] : Her punishment shall be doubled;] For the crime would be more enormous and unpardonable in them, because of their superior condition, and the grace which they have received from God; whence it is that the punishment of a free person is ordained to be double to that of a slave³, and prophets are more severely reprimanded for their faults than other men⁴.

• 3 See chap. 4. p. 64.
• 4 Al Beidawi.

Note [original edition] : We will give her reward twice;] viz. Once for her obedience, and a second time for her conjugal affection to the prophet, and handsome behaviour to him.

Note [original edition] : With the ostentation of the former time of ignorance;] That is, in the old time of idolatry. Some suppose the times before the Flood, or the time of Abraham, to be here intended, when women adorned themselves with all their finery, and went abroad into the streets to shew themselves to the men⁵.

• 5 Idem.

Note [original edition] : God desireth only to remove from you the abomination, &c.] The pronouns of the second person in this part of the passage being of the masculine gender, the Shiites pretend the sentence has no connection with the foregoing or the following words; and will have it that by the household of the prophet are particularly meant Fâtema and Ali, and their two sons, Hasan and Hosein, to whom these words are directed⁶.

• 6 Idem.

Note [original edition] : It is not fit for a true believer, when God and his apostle have decreed a thing, that they should have the liberty of choosing, &c.] This verse was revealed on account of Zeinab (or Zenobia), the daughter of Jahash, and wife of Zeid, Mohammed’s freedman, whom the prophet sought in marriage, but received a repulse from the lady and her brother Abdallah, they being at first averse to the match: for which they are here reprehended. The mother of Zeinab, it is said, was Amîma, the daughter of Abd’almotalleb, and aunt to Mohammed ¹.

• 1 Al Beidawi, Jallalo’ddin.

Note [original edition] : When thou saidst to him unto whom God had been gracious;] viz. Zeid Ebn Haretha, on whom God had bestowed the grace early to become a Moslem.

Note [original edition] : And on whom thou also hadst conferred favours;] By giving him his liberty, and adopting him for thy son, &c. Zeid was of the tribe of Calb, a branch of the Khodaites, descended from Hamyar, the son of Saba; and being taken in his childhood by a party of freebooters, was bought by Mohammed, or, as others say, by his wife Khadijah before she married him. Some years after, Haretha, hearing where his son was, took a journey to Mecca, and offered a considerable sum for his ransom; whereupon, Mohammed said, Let Zeid come hither: and if he chuses to go with you, take him without ransom: but if it be his choice to stay with me, why should I not keep him? And Zeid being come, declared that he would stay with his master, who treated him as if he were his only son. Mohammed no sooner heard this, but he took Zeid by the hand, and led him to the black stone of the Caaba, where he publickly adopted him for his son, and constituted him his heir, with which the father acquiesced, and returned home well satisfied. From this time Zeid was called the son of Mohammed, till the publication of Islâm, after which the prophet gave him to wife Zeinab ².

• 2 Al Jannabi. V. Gagnier, Vie de Moh. l, 4. c. 3.

Note [original edition] : And thou didst conceal that in thy mind which God had determined to discover ;] Namely, thy affection to Zeinab. The whole intrigue is artfully enough unfolded in this passage. The story is as follows: Some years after his marriage, Mohammed, going to Zeid’s house on some affair, and not finding him at home, accidentally cast his eyes on Zeinab, who was then in a dress which discovered her beauty to advantage, and was so smitten at the sight, that he could not forbear crying out, God be praised, who turneth the hearts of men as he pleaseth! This Zeinab failed not to acquaint her husband with on his return home; whereupon, Zeid, after mature reflection, thought he could do no less than part with his wife in favour of his benefactor, and therefore resolved to divorce her, and acquainted Mohammed with his resolution; but he, apprehending the scandal it might raise, offered to dissuade him from it, and endeavoured to stifle the flames which inwardly consumed him; but at length, his love for her being authorized by this revelation, he acquiesced, and after the term of her divorce was expired, married her in the latter end of the fifth year of the Hejra ³.

• 3 Al Beidawi, al Jannabi, &c.

Note [original edition] : Zeid;] It is observed that this is the only person, of all Mohammed’s companions, whose name is mentioned in the Korân.

Note [original edition] : We joined her in marriage unto thee;] Whence Zeinab used to vaunt herself above the prophet’s other wives, saying that God had made the match between Mohammed and herself, whereas their matches were made by their relations⁴.

• 4 Idem.

Note [original edition] : Lest a crime should be charged on the true believers, in marrying the wives of their adopted sons, &c.] For this feigned relation, as has been observed, created an impediment of marriage among the old Arabs within the prohibited degrees, in the same manner as if it had been real; and therefore Mohammed’s marrying Zeinab, who had been his adopted son’s wife, occasioned great scandal among his followers, which was much heightened by the Jews and hypocrites: but the custom is here declared unreasonable, and abolished for the future.

Note [original edition] : There is no term prescribed you to fulfil towards them;] That is, Ye are not obliged to keep them any certain time before ye dismiss them, as ye are those with whom the marriage has been consummated. See chap. 2. p. 26.

Note [original edition] : Make them a present;] i.e. If no dower has been assigned them: for if a dower has been assigned, the husband is obliged, according to the Sonna, to give the woman half the dower agreed on, besides a present¹. This is still to be understood of such women with whom the marriage has not been consummated.

• 1 Idem.

Note [original edition] : The of the booty which God hath granted thee;] It is said, therefore, that the women slaves which he should buy are not included in this grant.

Note [original edition] : Who have fled with thee from Mecca;] But not the others. It is related of Omm Hâni, the daughter of Abu Taleb, that she should say, The apostle of God courted me for his wife, but I excused myself to him, and he accepted of my excuse: afterwards this verse was revealed; but he was not thereby allowed to marry me, because I fled not with him ². It may be observed that Dr. Prideaux is much mistaken when he asserts that Mohammed, in this chapter, brings in God exempting him from the law in the fourth chapter³, whereby the Moslems are forbidden to marry within certain degrees, and giving him an especial privilege to take to wife the daughter of his brother, or the daughter of his sister⁴.

• 2 Idem.
• 3 Pag. 63.
• 4 See Prid. Life of Moh. p. 116.

Note [original edition] : And any other believing woman, if she give herself unto the prophet;] Without demanding any dower. According to a tradition of Ebn Abbas, the prophet, however, married no woman without assigning her a dower. The commentators are not agreed who was the woman particularly meant in this passage; but they name four who are supposed to have thus given themselves to the prophet, viz. Maimûna Bint al Hareth, Zeinab Bint Khozaima, Ghozîa Bint Jâber, surnamed Omm Shoraic (which three he actually married), and Khawla Bint Hakim, whom, as it seems, he rejected.

Note [original edition] : This is a peculiar privilege granted unto thee, above the rest of the true believers;] For no Moslem can legally marry above four wives, whether free women or slaves; whereas Mohammed is, by the preceding passage, left at liberty to take as many as he pleased, tho’ with some restrictions.

Note [original edition] : Thou mayest postpone the turn of such of thy wives as thou shalt please, &c.] By this passage some farther privileges were granted unto Mohammed; for, whereas other men are obliged to carry themselves equally towards their wives¹, in case they had more than one, particularly as to the duties of the marriage bed, to which each has a right to be called in her turn (which right was acknowledged in the most early ages²,) and cannot take again a wife whom they have divorced the third time, till she has been married to another and divorced by him³, the prophet was left absolutely at liberty to deal with them in these and other respects as he thought fit.

• 1 See Kor. chap. 4. p. 60, &c.
• 2 See Genes. xxx. 14, &c.
• 3 See chap. 2. p. 27.

Note [original edition] : It shall not be lawful for thee to take other women to wife hereafter;] The commentators differ as to the express meaning of these words. Some think Mohammed was thereby forbidden to take any more wives than nine, which number he then had, and is supposed to have been his stint, as four was that of other men; some imagine that after this prohibition, tho’ any of the wives he then had should die or be divorced, yet he could not marry another in her room: some think he was only forbidden from this time forward to marry any other woman than one of the four sorts mentioned in the preceding passage; and others ⁴ are of opinion that this verse is abrogated by the two preceding verses, or one of them, and was revealed before them, tho’ it be read after them⁵.

• 4 As Abu’l Kasem Hebatallah.
• 5 Al Zamakh. Al Beidawi, Jallalo’ddin, &c.

Note [original edition] : Nor to exchange any of thy wives for them;] By divorcing her and marrying another. Al Zamakhshari tells us that some are of opinion this prohibition is to be understood of a particular kind of exchange used among the idolatrous Arabs, whereby two men made a mutual exchange of their wives without any other formality.

Note [original edition] : Ask it of them from behind a curtain That is, let there be a curtain drawn between you, or let them be veiled while ye talk with them. As the design of the former precept was to prevent the impertinence of troublesome visitors, the design of this was to guard against too near an intercourse or familiarity between his wives and his followers; and was occasioned, it is said, by the hand of one of his companions accidentally touching that of Ayesha, which gave the prophet some uneasiness¹.

• 1 Al Beidawi.

Note [original edition] : Neither is it fit for you to marry his wives after him;] i.e. Either such as he shall divorce in his lifetime, or his widows after his death. This was another privilege peculiar to the prophet. It is related that, in the Khalifat of Omar, Ashath Ebn Kais married the woman whom Mohammed had dismissed without consummating his marriage with her²; upon which the Khalîf at first was thinking to stone her, but afterwards changed his mind, on its being represented to him that this prohibition related only to such women to whom the prophet had gone in³.

• 2 See before, p. 348. not. c.
• 3 Al Beidawi.

Note [original edition] : See chap. 24. p. 291.

Note [original edition] : Fear ye God;] The words are directed to the prophet’s wives.

Note [original edition] : Bless the prophet, and salute him;] Hence the Mohammedans seldom mention his name without adding, On whom be the blessing of God and peace! or the like words.

Note [original edition] : They who shall injure the true believers, &c.] This verse was revealed, according to some, on occasion of certain hypocrites who had slandered Ali; or, according to others, on occasion of those who falsely accused Ayesha ⁴, &c.

• 4 See chap. 24.

Note [original edition] : Their outer garments;] The original word properly signifies the large wrappers, usually of white linen, with which the women in the east cover themselves from head to foot when they go abroad.

Note [original edition] : Be not as those who injured Moses, &c.] The commentators are not agreed what this injury was. Some say that Moses using to wash himself apart, certain malicious people gave out that he had a rupture (or, say others, that he was a leper, or an hermaphrodite), and for that reason was ashamed to wash with them; but God cleared him from this aspersion by causing the stone on which he had laid his clothes while he washed to run away with them into the camp, whither Moses followed it naked; and by that means the Israelites, in the midst of whom he was gotten ere he was aware, plainly perceived the falsehood of the report. Others suppose Karûn’s accusation of Moses is here intended¹, or else the suspicion of Aaron’s murder, which was cast on Moses because he was with him when he died on mount Hor; of which latter he was justified by the angels bringing his body and exposing it to public view, or, say some, by the testimony of Aaron himself, who was raised to life for that purpose². The passage is said to have been occasioned by reflections which were cast on Mohammed, on his dividing certain spoils; and that when they came to his ear, he said, God be merciful unto my brother Moses: he was wronged more than this, and bore it with patience ³.

• 1 See chap. 28. p. 323.
• 2 Jallalo’ddin, Al Beidawi.
• 3 Al Bokhari.

Note [original edition] : He was of great consideration in the sight of God;] Some copies for inda read abda, according to which the words should be translated, And he was an illustrious servant of God.

Note [original edition] : We proposed the faith unto the heavens, and the earth, and the mountains, &c.] By faith is here understood entire obedience to the law of God, which is represented to be of so high concern (no less than eternal happiness or misery depending on the observance or neglect thereof), and so difficult in the performance, that if God should propose the same on the conditions annexed, to the vaster parts of the creation, and they had understanding to comprehend the offer, they would decline it, and not dare to take on them a duty, the failing wherein must be attended with so terrible a consequence; and yet man is said to have undertaken it, notwithstanding his weakness and the infirmities of his nature. Some imagine this proposal is not hypothetical, but was actually made to the heavens, earth, and mountains, which at their first creation were indued with reason, and that God told them he had made a law, and had created paradise for the recompense of such as were obedient to it, and hell for the punishment of the disobedient; to which they answered they were content to be obliged to perform the services for which they were created, but would not undertake to fulfil the divine law on those conditions, and therefore desired neither reward nor punishment; they add that when Adam was created, the same offer was made to him, and he accepted it⁴. The commentators have other explications of this passage, which it would be too prolix to transcribe.

• 4 Jallalo’ddin, Al Beidawi.

Note [original edition] : He was unjust to himself and foolish;] Unjust to himself in not fulfilling his engagements and obeying the law he had accepted; and foolish in not considering the consequence of his disobedience and neglect.