[Footnote 72:  That is, to the decision of the Koran.]

[Footnote 73:  These words are not to be understood as contradictory to the preceding, “That all proceeds from God,” since the evil which befalls mankind, though ordered by God, is yet the consequence of their own wicked actions.]

[Footnote 74:  Which fine is to be distributed according to the laws of inheritance given in the beginning of this chapter.]

[Footnote 75:  These were certain inhabitants of Mecca, who held with the hare and ran with the hounds, for though they embraced Mohammedanism, yet they would not leave that city to join the prophet, as the rest of the Moslems did, but on the contrary went out with the idolaters, and were therefore slain with them at the battle of Bedr.]

[Footnote 76:  There being nothing in the following words of this sentence, to answer to the causal “for that,” Jallalo’ddin supposes something to be understood to complete the sense, as “therefore we have cursed them,” or the like.]

[Footnote 77:  For some maintained that he was justly and really crucified; some insisted that it was not Jesus who suffered, but another who resembled him in the face, pretending the other parts of his body, and by their unlikeness plainly discovered the imposition; some said he was taken up into heaven; and others, that his manhood only suffered, and that his godhead ascended into heaven.]

[Footnote 78:  This passage is expounded two ways.  Some, referring the relative his to the first antecedent, take the meaning to be that no Jew or Christian shall die before he believes in Jesus:  for they say, that when one of either of those religions is ready to breathe his last, and sees the angel of death before him, he shall then believe in that prophet as he ought, though his faith will not then be of any avail.  According to a tradition of Hejaj, when a Jew is expiring, the angels will strike him on the back and face, and say to him, “O thou enemy of God, Jesus was sent as a prophet unto thee, and thou didst not believe on him;” to which he will answer, “I now believe him to be the servant of God”; and to a dying Christian they will say, “Jesus was sent as a prophet unto thee, and thou hast imagined him to be God, or the son of God,” whereupon he will believe him to be the servant of God only, and his apostle.  Others, taking the above-mentioned relative to refer to Jesus, suppose the intent of the passage to be, that all Jews and Christians in general shall have a right faith in that prophet before his death, that is, when he descends from heaven and returns into the world, where he is to kill Antichrist, and to establish the Mohammedan religion, and a most perfect tranquillity and security on earth.]

[Footnote 79:  Namely, God, Jesus, and Mary—­as the eastern writers mention a sect of Christians which held the Trinity to be composed of those three; but it is allowed that this heresy has been long since extinct.  The passage, however, is equally levelled against the Holy Trinity, according to the doctrine of the orthodox Christians, who, as al Beid[=a]wi acknowledges, believe the divine nature to consist of three persons, the Father, the Son, and the Holy Ghost; by the Father understanding God’s essence, by the Son his knowledge, and by the Holy Ghost his life.]