A Topical Guide to the Koran & Sharia Law: Volume 2

By Robert Maddock

This book is based on the 1734 translation of the Koran by George Sale. This translation is in King James English, making comparisons between it and the King James Bible easily. This is a topical guide that will take a word or short phrase and find it in every verse of the Koran where it appears. These verses are placed together so that the reader can readily determine the context and, therefore, the meaning of the word or phrase. In some instances such as the word “jihad,” which does not appear in the Sale translation, it is traced in the University of Michigan’s online translation of the Koran. There it appears thirteen times, but in only two does it mean an internal struggle. In the other eleven, it means warfare. When analyzing words and phrases in the Koran, it is important to know when they were received and written. It is also important to know that the Koran includes material that seems to come from other sources. This has been outlined in volume 2 of the 1,300 Years’ War.

As noted in volume 1 of the 1,300 Years’ War, Muhammad (PBUH) has been thought by many for over 150 years to have suffered from temporal lobe epilepsy associated with visual and auditory hallucinations. These seizures last less than three minutes. It is, therefore, important to know which suras might have come from a single episode. A table shows this in volume 1 (table 8).

Many scholars divide the Koran into four major periods: early Mecca (AD 610–615), mid-Mecca (AD 616), late Mecca (AD 617–621) and Medina (AD 622–632). The analysis of the verses in these periods found that militancy against non-Muslims progresses: 7.7 percent of the verses from early Mecca are militant. This rises to 10.6 percent in the mid-Mecca period, and 18.3 percent in the late Mecca period. It tops out at 29.3 percent in the Medina period.

The colored version of the topical guide shows these periods in black, blue, green, and red. In the black and white edition, it shows these four periods of the Koran in plain italics, boldface italics, regular plain type, and boldface regular type. The reason this division is important is the doctrine of abrogation (2:106) given early in the Medina period. This states that verses given later may nullify verses given earlier. Thus, many peaceful verses given in the early parts of the Koran may be nullified by the “verse of the sword” (9:5) given later toward the end of the prophet’s life: “Slay the idolaters wherever you find them.”

So far as I have been able to determine, there has been no stylistic analysis of the Koran.

A person studying the Koran or the history of Islam will find this work most valuable.

• Language: English
• Publisher: Xlibris US
• Release date: Mar 17, 2020
• ISBN: 9781543455243

Robert Maddock

Robert K. Maddock Jr. has a love of history. He graduated from St. George's School, Middletown, Rhode Island ('52), and Stanford University with a BA ('56). He is a captain (USMCR) with active service and reserve duty ('56-'65), part of which was in the Middle East. He graduated from the University of Virginia with an MD ('62). He did five years' postgraduate training at University of Utah College of Medicine and University Hospitals of Cleveland, was full-time faculty for three years, and eventually was adjunct professor of medicine (U of Utah) and fellow American College of Physicians. His wife, Raija Rönkänen, RN, FNP, is an illustrator. Combined, they have reared nine children.

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Copyright © 2017 by Robert Maddock.

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Rev. date: 08/09/2018

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CONTENTS

INDEX & TOPICAL GUIDE

INTRODUCTION & CONTENTS

This Topical Guide is meant as a study guide for those who wish to learn more about the Korân. It is a companion piece for the 1300 Years’ War. The Topical Guide follows a word or phrase as it appears in various verses in the Korân. Words are in alphabetical order. An Index / Contents is found at the end of the section. All quoted verses are from the George Sale Translation of the Korân published 1734. This issue of the Korân was not versed; however, the author arranged it in verses according to modern convention. Revelations to the Prophet Muhammad (PBUH) were given in Mecca and Medina. These are usually divided by scholars into four periods: Early Mecca from 610AD to 615 AD, Mid Mecca in 616 AD, Late Mecca from 617 to 621 AD, and Medina Period from 622-632AD. The militancy expressed during these various periods increases progressively durin these periods as shown in Table 26 ¹

Table 26 – Summary of Militancy Rate for four Korânic Periods

A color code is used in the color version of this book to indicate the various periods: Black for the Early Mecca Period, Blue for the Mid-Meccan period, Green for the Late Meccan period, and Red for the Medina Period. In the black and white version plain italics are used for the Early Mecca Period, Dark face italics for the Mid Mecca Period, plain type for the late Mecca Period, and Dark face plain type for the Medina Period.

The second section has to do with Islamic Law. Key words are arranged in alphabetical order followed by verses having to do with law. It is not exhaustive in its scope, but is meant to answer common questions about Sharia Law as quoted from the Korân.

In both the topical guide and the section on law, George Sale’s translation of the Korân is quoted as it is in King James English and can be easily compared with verses in the King James edition of the Bible. You are encouraged to have your own modern version of the Korân in numbered verses so that you can make comparrisons. The following possibilities are suggested:

1. The Quran, An English Translation by Malmud Y Zayid assisted by a committee of Muslim scholars; approved by the Supreme Sunni and Shii Councils of the Republic of Leabanon, 1980, Beirut Lebanon. Pickthall, M.

2. The Meaning of The Glorious Qur’an Text and Explanatory Translation, Jajarmia Publications, Tehran, Iran, ISBN 964-6766-01-3

An on-line version from the University of Michigan is also available.

https://www.google.com/?gws_rd=ssl#q=University+of+Michigan+Koran

Serious students are also encouraged to obtain a copy of The Life of Muhammad: A Translation of Ibn Ishaq’s Sirat Rasul Allah by A. Guillaume. Oxford University Press 2006 Karachi Pakistan.

INDEX & TOPICAL GUIDE

The topical guide is in two formats. One includes the entire verse in which the word appears. When a word is found often in the Korân only an index of its use is included Occasionally a verse before and / or after the one containing key words will be included to provide context and give it greater meaning. These are placed inside brackets [. . .] and do not appear as part of the verse citation.

Isaac Isaac is mentioned in the Korân 17 times. He is considered one of the Apostles.Isaa

(2:133, 136, 140) (3:84) (4:162) (6:84) (11:71, 74) (12:6, 38) (14:39) (19:49) (21:72) (29:27) (37:112, 113) (38:45)

Islâm Islam is cited in the Korân 12 times; 9 are from the Medina period. (3:19, 85) (4:3) (6:14, 125) (9:74) (39:22) (48:16) (49:14, 17) (61:7) (72:14)

Verily the true religion in the sight of GOD, is Islâm, and they who had received the scriptures dissented not therefrom, until after the knowledge of God’s unity had come unto them, out of envy among themselves; but whosoever believeth not in the signs of GOD, verily GOD will be swift in bringing him to account. (3:19)

Do ye profess the religion of Islâm? Now if they embrace Islâm, they are surely directed; but if they turn their backs, verily unto thee belongeth preaching only; for GOD regardeth his servants. (3:20)

Whoever followeth any other religion than Islâm, it shall not be accepted of him; and in the next life he shall be of those who perish. (3:85)

This day have I perfected your religion for you, and have completed my mercy upon you; and I have chosen for you Islâm, to be your religion. (5:3)

Verily I [Muhammad] am commanded to be the first who professeth Islâm, and it was said unto me, Thou shalt by no means be one of the idolaters (6:14)

And whomsoever GOD shall please to direct, he will open his breast to receive the faith of Islâm: but whomsoever he shall please to lead into error, he will render his breast straight and narrow, as though he were climbing up to heaven. Thus doth GOD inflict a terrible punishment on those who believe not. (6:125)

They swear by GOD that they said not what they are charged with: yet they spake the word of infidelity, and became unbelievers, after they had embraced Islâm. And they designed that which they could not effect; and they did not disapprove the design for any other reason, than because GOD and his apostle had enriched them, of his bounty. If they repent, it will be better for them; but if they relapse GOD will punish them with a grievous torment, in this world and in the next: and they shall have no patron on earth, nor any protector. (9:74)

Shall he, therefore, whose breast GOD hath enlarged to receive the religion of Islâm, and who followeth the light from his LORD, be as he whose heart is hardened? But woe unto those whose hearts are hardened against the remembrance of GOD! They are a manifest error. (39:22)

Say unto the Arabs of the desert who were left behind, Ye shall be called forth against a mighty and a warlike nation: ye shall fight against them, or they shall profess Islâm. (48:16)

The Arabs of the desert say, We believe. Answer, YE do by no means believe; but say, We have embraced Islâm: for the faith hath not yet entered into your hearts. If ye obey GOD and his apostle, he will not defraud you of any part of the merit of your works: for GOD is inclined to forgive, and merciful. (49:14)

They upbraid thee that they have embraced Islâm. Answer, Upbraid me not with your having embraced Islâm: rather GOD upbraideth you, that he hath directed you to the faith; if ye speak sincerely. (49:17)

But who is more unjust than he who forgeteth a lie against GOD, when he is invited into Islâm? And GOD directeth not the unjust people. (61:7)

There are some Moslems among us; and there are others of us who swerve from righteousness. And whoso embraceth Islâm, they earnestly seek true direction; (72:14)

Ismael Ismael is considered to be a prophet as was his father, Abraham. He is mentioned 12 times in the Korân. No citations appear in the early Meccan period. (2:125, 127, 133, 136, 140) (3:84) (4:162) (6:86) (14:39) (19:54) (21:85) (38:48)

Jacob Jacob is considered to be a prophet. He is cited in 23 verses. (2:132, 136, 140) (3:84) (4:162) (6:84) (11:71) (12:5, 6, 11, 13, 18, 38, 64, 66, 68, 96, 99) (19:6, 49) (21:72) (29:27) (38:45)

Jesus / Christ (See Christ / Jesus)

Jew Direct references to the Jews are noted below. 19 citations occur during the Medina period, 4 in the late-Meccan and 2 in the mid-Meccan periods. There are none in the early-Meccan period. (2:75, 88, 111, 113, 120, 135, 140) (3:54, 67, 93) (4:46) (5:18, 41, 51, 64, 82) (9:30) (59:16) (62:6) (6:146) (7:167, 175) (16:118) (18:83) (21:93) Besides these there are indirect references to Jews as those having scriptures.

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. (2:75)

The Jews say, Our hearts are uncircumcised: but GOD hath cursed them with their infidelity, therefore few shall believe. (2:88)

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. (2:111)

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. (2:113)

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. (2:120)

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. (2:135)

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. (2:140)

And the Jews devised a stratagem against him; but GOD devised a stratagem against them; and GOD is the best deviser of stratagems. (3:54)

Abraham was neither a Jew, nor a Christian; but he was of the true religion, one resigned unto GOD, and was not of the number of the idolaters. (3:67)

All food was permitted unto the children of Israel, except what Israel forbade unto himself before the Pentateuch was sent down. Say unto the Jews, Bring hither the Pentateuch and read it, if ye speak truth. (3:93)

Of the Jews there are some who pervert words from their places; and say, We have heard, and have disobeyed; and do thou hear without understanding our meaning, and look upon us: perplexing with their tongues, and reviling the true religion. But if they had said, We have heard, and do obey; and do thou hear, and regard us: certainly it were better for them, and more right. But GOD hath cursed them by reason of their infidelity; therefore a few of them only shall believe. (4:46)

The Jews and Christians say, We are the children of GOD, his beloved. Answer, Why therefore doth he punish you for your sins? Nay, but ye are men, of those whom he hath created. He forgiveth whom he pleaseth, and punisheth whom he pleaseth; (5:18)

O apostle, let not them grieve thee, who hasten to infidelity, either of those who say, We believe, with their mouths, but whose hearts believe not; or of the Jews, who hearken to a lie, and hearken to other people; who come not unto thee: they pervert the words of the law from their true places, and say, If this be brought unto you, receive it; but if it be not brought unto you, beware of receiving ought else; and in behalf of him whom GOD shall resolve to reduce, thou shalt not prevail with GOD at all. They whose hearts GOD shall not please to cleanse, shall suffer shame in this world, and a grievous punishment in the next: (5:41)

O true believers, take not the Jews or Christians for your friends; they are friends the one to the other; but whoso among you taketh them for his friends, he is surely one of them: verily GOD directeth not unjust people. (5:51)

The Jews say, the hand of GOD is tied up. Their hands shall be tied up, and they shall be cursed for that which they have said . . . . So often as they shall kindle a fire for war, GOD shall extinguish it; and they shall set their minds to act corruptly in the earth, but GOD loveth not the corrupt doers. (5:64)

Thou shalt surely find the most violent of all men in enmity against the true believers, to be the Jews and the idolaters; and thou shalt surely find those among them to be the most inclinable to entertain friendship for the true believers, who say, We are Christians. (5:82)

Unto the Jews did we forbid every beast having an undivided hoof; and of bullocks and sheep, we forbade them the fat of both; except that which should be on their backs, or their inwards, or which should be intermixed with the bone. This have we rewarded them with, because of their iniquity; and we are surely speakers of truth. (6:146)

And remember when thy LORD declared that he would surely send against the Jews, until the day of resurrection, some nation who should afflict them with a grievous oppression: for thy LORD is swift in punishing, (7:167)

And relate unto the Jews the history of him unto whom we brought our signs, and he departed from them; wherefore Satan followed him, and he became one of those who were seduced. (7:175)

The Jews say, Ezra is the son of GOD: and the Christians say, Christ is the son of GOD. This is their saying in their mouths: they imitate the saying of those who were unbelievers in former times. May GOD resist them. How are they infatuated! (9:30)

Unto the Jews did we forbid that which we have told thee formally: and we did them no injury in that respect; but they injured their own souls. (16:118)

The Jews will ask thee concerning Dhu’lkarnein. Answer, I will rehearse unto you an account of him. (18:83)

But the Jews and Christians have made schisms in the affair of their religion among themselves: but all of them shall appear before us. (21:93)

Thus have the hypocrites deceived the Jews: like the devil, when he saith unto a man, Be thou an infidel; and when he is become an infidel, he saith, Verily I am clear of thee; for I fear GOD, (59:16)

Say, O ye who follow the Jewish religion, if ye say that ye are the friends of GOD above other men, wish for death, if ye speak truth. (62:6)

Jihād Although this word is mentioned many times in a modern context, it appears nowhere in the George Sale translation of the Korân. It means struggle and many believe that it is mostly used in the sense of a personal, inward struggle between good and evil. It does appear in the University of Michigan’s on-line translation 13 times in (7:195), (8:18, 72, 74, 75) (9:16) (16:110) (22:15) (40:25, 37) (49:15) (52:46) (61:11). The words and phrases translated into struggle from that source are underlined. Only two (7:195) and (52:46) seems to imply a personal inward struggle. The rest refer to physical violence and warfare. The Sale translation of the above verses appear below:

Have they feet, to walk with? Or have they hands, to lay hold with? Or have they eyes, to see with? Or have they ears, to hear with? Say, Call upon your companions, and then lay a snare [struggle or jihad] for me, and defer it not; for GOD is my protector, who sent down the book of the Korân; and he protecteth the righteous. (7:195-196)

This was done that GOD might also weaken the crafty devices [struggle or jihad] of the unbelievers. (8:18)

Moreover they who have believed, and have fled their country, and employed their substance and their persons in fighting [struggled hard in Allah’s way] for the religion of GOD, and they who have given the prophet a refuge among them, and have assisted him, these shall be deemed the one nearest of kin to the other. (8:72)

But as for them who have believed, and left their country, and have fought for GOD’s true religion [struggled hard in Allah’s way], and who have allowed the prophet a retreat among them, and have assisted him, these are really believers, they shall receive mercy, and an honourable provision. (8:74)

And they who have believed since, and have fled their country, and have fought [struggled] by consanguinity shall be deemed the nearest of kin to each other, preferably to strangers, according to the book of GOD; GOD knoweth all things. (8:75)

Did ye imagine that ye should be abandoned, whereas GOD did not yet know those among you who sought [struggled hard] for his religion, and took not any besides GOD, and his apostle, and the faithful for their friends? (9:16)

Moreover thy LORD will be favourable unto those who have fled their country, after having suffered persecution, and been compelled to deny the faith by violence, and who have since fought [struggled hard] in defense of the true religion, and have persevered with patience; verily unto these will thy LORD be gracious and merciful, after they shall have shown their sincerity. (16:110)

Whoso thinketh that GOD will not assist his apostle in this world, and in the world to come, let him strain a rope towards heaven, then let him put an end to his life, and see whether his devices [struggle] can render that ineffectual, for which he was angry. (22:15)

And when he came unto them with the truth from us, they said, Slay the sons of those who have believed with him, and save their daughters alive: but the stratagem [struggle] of the infidels was no other than vain. (40:25)

The tracts of heaven, and may view the GOD of Moses; for I verily think him to be a liar. And thus the evil of his work was prepared for Pharaoh, and he turned aside from the right path: and the stratagems [struggle] of Pharaoh ended only in loss. (40:37)

Verily the true believers are those only who believe in GOD and his apostle, and afterwards doubt not; and who employ [struggle hard with] their substance and their persons in the defense of GOD’S true religion: these are they who speak sincerely. (49:15)

A day in which their subtle contrivances [struggle] shall not avail them at all, neither shall they be protected. (52:46)

Believe in GOD and his apostle; and defend [struggle hard] GOD’S true religion with your substance, and in your own persons. (61:11)

Karûn, people of Karūn is the name of a river coming out of the Zagros Mountains of Iran that empties into the Shatt al ‘Arab delta region of the Tigris and Euphrates rivers at the north east end of the Persian Gulf. The people of Karûn no doubt lived in this southern most end of Sumeria. There is satellite evidence that another large river from the west coming out the Ad Dahna Desert of Saudi Arabia emptied into the same region. Some believe this fits the Biblical description for the location of the Garden of Eden. See Genesis 2:11-14. The Karūn would correspond to the Pison. The great dry river of the Arabian desert would correspond to the Gihon that flowed into the delta region through Kuwait. Ethiopia at the time was part of a large kingdom that included Saba at the southern end of the Arabian Peninsula. The Tigris would be itself and the Euphrates would correspond to the Hiddekel that extends far north into Syria, ancient Assyria.

Karûn (Korah) was of the people of Moses; but he behaved insolently towards them: for we had given him so much treasure, that his keys would have loaded several strong men. When his people said unto him, Rejoice not immoderately; for GOD loveth not those who rejoice in their riches immoderately: (28:76)

And Karûn went forth unto his people, in his pomp. And they who loved this present life said, Oh that we had the like wealth as hath been given unto Karûn! Verily he is master of a great fortune. (28:79)

And we likewise destroyed Karûn, and Pharaoh, and Haman. Moses came unto them with evident miracles; and they behaved themselves insolently in the earth: but they could not escape our vengeance. [Every of them did we destroy in his sin. Against some of them we sent a violent wind: some of them did a terrible noise from heaven destroy: some of them did we cause the earth to swallow up: and some of them we drowned. Neither was GOD disposed to treat them unjustly; but they dealt unjustly with their own souls.] (29:39)

[We heretofore sent Moses with our signs and manifest power,] unto pharaoh, and Haman, and Karûn; and they said, He is a sorcerer and a liar. (40:24)

Keys Key(s) are found only 5 times in the Korân and used 3 times as a possession of God. (6:59) (24:61) (28:76) (39:63) (42:12)

With him [God] are the keys of the secret things; none knoweth them besides himself: he knoweth that which is on the dry land and in the sea; there falleth no leaf, but he knoweth it; neither is there a single grain in the dark parts of the earth, neither a green thing, nor a dry thing, but it is written in the perspicuous book. (6:59)

It shall be no crime in the blind, nor shall it be any crime in the lame, neither shall it be any crime in the your mothers, or in the houses of your brothers, or the houses of your sisters, or the houses of your uncles on the father’s side, or the houses of your aunts on the father’s side, or the houses of your uncles on the mother’s side, or the houses of your aunts on the mother’s side, or in those houses the keys whereof ye have in your possession, or in the houses of your friend. It shall not be any crime in you whether ye eat together, or separately. And when ye enter any houses, salute one another on the part of GOD, with a blessed and welcome salutation. (24:61)

Karûn (Korah) was of the people of Moses; but he behaved insolently towards them: for we had given him so much treasure, that his keys would have loaded several strong men. When his people said unto him, Rejoice not immoderately; for GOD loveth not those who rejoice in their riches immoderately: (28:76)

His [God] are the keys of heaven and earth: and they who believe not in the signs of God, they shall perish. (39:63)

His [God] are the keys of heaven and earth: he bestoweth provision abundantly on whom he pleaseth, and he is sparing unto whom he pleaseth; for he knoweth all things. (42:12)

Kill / Slay Kill and slay and other words associated with them occurred mostly in the suras that were given in the Medina period. There are 46 Medina, 18 late-Meccan, 6 mid-Meccan, 2 early-Meccan citations. See below for slaughter.] (2:53, 61, 87, 91, 154, 178, 191, 217, 258) (3:21, 144, 154, 156, 157, 158, 168, 169, 183, 195) (4:29, 66, 74, 89, 90, 91, 92, 155, 157) (5:3, 27, 28, 30, 32, 33, 70, 95, 110) (8:17) (9:5, 111) (22:33, 34, 36,58) (33:61) (60:12) (6:138, 140, 145, 151) (7:127, 129, 150) (11:65) (12:9, 10) (16:115) (28:4, 9, 19, 33) (29:24) (40:25, 26) (17:31) (17:33) (18:6) (18:74) (25:68) (36:28) (91:11) (108:2)

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. (2:53)

They [Children of Israel]suffered, because they believed not in the signs of God, and killed the prophets unjustly; this, because they rebelled and transgressed. (2:61)

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? (2:87)

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? (2:91)

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. (2:154)

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 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. (2:178)

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. (2:191)

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 for ever. (2:217)

Hast thou not considered him who disputed with Abraham concerning his LORD, because GOD had given him the kingdom? When Abraham said, My LORD is he who giveth life and killeth: he answered, I give life, and I kill. Abraham said, Verily GOD bringeth the sun from the east, now do thou bring it from the west. Whereupon the infidel was confounded; for GOD directeth not the ungodly people. (2:258)

Those who believe not in the signs of GOD, and slay the prophets without a cause, and put those men to death who teach justice; denounce unto them a painful punishment. (3:21)

Those who believe not in the signs of GOD, and slay the prophets without a cause, and put those men to death who teach justice; denounce unto them a painful punishment. (3:144)

Then he sent down upon you after affliction security; a soft sleep which fell on some part of you; but other part were troubled by their own souls; falsely thinking of GOD a foolish imagination, saying, Will anything of the matter happen unto us? Say, Verily the matter belongeth wholly unto GOD. They concealed in their minds what they declared not unto thee: saying, If anything of the matter had happened unto us, we had not been slain here. Answer, If ye had been in your houses, verily they would have gone forth to fight, whose slaughter was decreed., to the places where they died, and this came to pass that GOD might try what was in your breasts, and might discern what was in your hearts; for GOD knoweth the innermost parts of the breasts of men. (3:154)

O true believers, be not as they who believe not, and said of their brethren, when they had journeyed in the land or had been at war, If they had been with us, those had not died, nor had these been slain: whereas what befell them was so ordained that GOD might make it matter of sighing in their hearts which ye do. (3:156)

Moreover if ye be slain, or die in defense of the religion of GOD; verily pardon from GOD, and mercy, are better than what they heap together of worldly riches. (3:157)

And if ye die or be slain, verily unto GOD shall ye be gathered. (3:158)

Who said of their brethren, while themselves stayed at home, if they had obeyed us, they had not been slain. Say, Then keep back death from yourselves, if ye say truth. (3:168)

Thou shalt in no wise reckon those who have been slain at Ohod in the cause of GOD, dead; nay, they are sustained alive with their LORD. (3:169)

Apostles have already come unto you before me, with plain proofs, and with the miracle which ye mention: why therefore have ye slain them, if ye speak truth? (3:183)

They therefore who have left their country, and have been turned out of their houses, and have suffered for my sake, and have been slain in battle; verily I will expiate their evil deeds from them, and I will surely bring them into gardens watered by rivers; a reward from GOD: (3:195)

O true believers, consume not your wealth among yourselves in vanity; unless there be merchandising among you by mutual consent: neither slay yourselves; for GOD is merciful towards you: (4:29)

If we had commanded them, saying, Slay yourselves, or depart from your houses; they would not have done it, except a few of them. And if they had done what they were admonished, it would certainly have been better for them, and more efficacious for confirming their faith; (4:66)

Let them therefore fight for the religion of GOD, who part with the present life in exchange for that which is to come; for whosoever fighteth for the religion of GOD, whether he be slain, or be victorious, we will surely give him a great reward. (4:74)

They desire that ye should become infidels, as they are infidels, and that ye should be equally wicked with themselves. Therefore take not friends from among them, until they fly their country for the religion of GOD; and if they turn back from the faith, take them, and kill them wherever ye find them; and take no friend from among them, nor any helper, (4:89)

Except those who go unto a people who are in alliance with you, or those who come unto you, their forbidding them either to fight against you, or to fight against their own people. And if GOD pleased he would have permitted them to have prevailed against you, and they would have fought against you. But if they depart from you, and fight not against you, and offer you peace, GOD doth not allow you to take or kill them. (4:90)

Ye shall find others who are desirous to enter into a confidence with you, and at the same time to preserve a confidence with their own people: so often as they return to sedition, they shall be subverted therein; and if they depart not from you, and offer you peace, and restrain their hands from warring against you, take them and kill them wheresoever ye find them; over these have we granted you a manifest power. (4:91)

It is not lawful for a believer to kill a believer, unless it happen by mistake; and whoso killeth a believer by mistake, the penalty shall be the freeing of a believer from slavery, and a fine to be paid to the family of the deceased, unless they remit it as alms; and if the slain person be of a people at enmity with you, and be a true believer, the penalty shall be the freeing of a believer; but if he be of a people in confederacy with you, a fine to be paid to his family, and the freeing of a believer. And he who findeth not wherewith to do this, shall fast two months consecutively, as a penance enjoined from GOD; and GOD is knowing and wise. (4:92)

Whoso killeth a believer designedly, his reward shall be hell; he shall remain therein for ever, and GOD shall be angry with him, and shall curse him and shall prepare for him a great punishment. (4:93)

Therefore for that they have made void their covenant, and have not believed in the signs of GOD, and have slain the prophets unjustly, and have said, Our hearts are uncircumcised (but GOD hath sealed them up, because of their unbelief; therefore they shall not believe, except a few of them) (4:155)

Verily we have slain Christ Jesus the son of Mary, the apostle of GOD; ye they slew him not, neither crucified him, but he was represented by one in his likeness; and verily they who disagreed concerning him, were in a doubt as to this matter, and had no sure knowledge thereof, but followed only an uncertain opinion. They did not really kill him; (4:157)

Ye are forbidden to eat that which dieth of itself, and blood, and swine’s flesh, and that on which the name of any besides GOD hath been invocated; and that which hath been strangled, or killed by a blow, or by a fall, or by the horns of another beast, and that which hath been eaten by a wild beast, except what ye shall kill yourselves; and that which hath been sacrificed unto idols. It is likewise unlawful for you to make division by casting lots with arrows. This is an impiety. On this day, woe be unto those who have apostatized from their religion; therefore fear not them, but fear me. This day have I perfected your religion for you, and have completed my mercy upon you; and I have chosen for you Islâm, to be your religion. But whosoever shall be driven by necessity through hunger to eat of what we have forbidden, not designing to sin, surely GOD will be indulgent and merciful unto him. (5:3)

Relate also unto them the history of the two sons of Adam, with truth. When they offered their offering and it was accepted from one of them (Abel), and was not accepted from the other, Cain said to his brother, I will certainly kill thee. Abel answered, God only accepteth the offering of the pious; (5:27)

If thou stretchest forth thy hand against me, to slay me, I will not stretch forth my hand against thee, to slay thee; for I fear GOD the Lord of all creatures. (5:28)

But his soul suffered him to slay his brother, and he slew him; wherefore he became of the number of those who perish. (5:30)

Wherefore we commanded the children of Israel, that he who slayeth a soul, without having slain a soul, or committed wickedness in the earth, shall be as if he had slain all mankind: but he who saveth a soul alive, shall be as if he had saved the lives of all mankind. Our apostles formerly came unto them, with evident miracles; then were many of them, after this, transgressors on the earth. (5:32)

But the recompense of those who fight against GOD and his apostles, and study to act corruptly in the earth, shall be, that they shall be slain, or crucified, or have their hands and their feet cut off on the opposite sides, or be banished the land. This shall be their disgrace in this world, and in the next world they shall suffer a grievous punishment; (5:33)

We formerly accepted the covenant of the children of Israel, and sent apostles unto them. So often as an apostle came unto them with that which their souls desired not, they accused some of them of imposture, and some of them they killed: (5:70)

O true believers, kill no game while ye are on pilgrimage; whosoever among you shall kill any designedly, shall restore the like of what ye shall have killed, in domestic animals, according to the determination of two just persons among you, to be brought as an offering to the Caaba; or in atonement thereof shall feed the poor; or instead thereof shall fast, that he may taste the heinousness of his deed. GOD hath forgiven what is past, but whoever returneth to transgress, GOD will take vengeance on him; for GOD is mighty and able to avenge. (5:95)

When I withheld the children of Israel from killing thee; when thou hadst come unto them with evident miracles, and such of them as believed not, said, This is nothing but manifest sorcery (5:110)

They also say, These cattle and fruits of the earth are sacred; none shall eat thereof but who we please (according to their imagination); and there are cattle whose backs are forbidden to be ridden on, or laden with burdens; and there are cattle on which they commemorate not the name of GOD when they slay them, devising a lie against him: GOD shall reward them for that which they falsely devise. (6:138)

They are utterly lost who have slain their children foolishly, without knowledge; and have forbidden that which GOD hath given them for food, devising a lie against GOD. They have erred, and were not rightly directed. (6:140)

Say I find not in that which hath been revealed unto me, anything forbidden unto the eater, that he eat it not, except it be that which dieth of itself, or blood poured forth, or swine’s flesh: for this is an abomination: or that which is profane, having been slain in the name of some other than of GOD. But whoso shall be compelled by necessity to eat of these things, not lusting, nor willfully transgressing, verily thy LORD will be gracious unto him and merciful. (6:145)

I will rehearse that which your LORD hath forbidden you; that is to say, that ye be not guilty of idolatry, and that ye show kindness to your parents, and that ye murder not your children for fear lest ye be reduced to poverty: we will provide for you and them; and draw not near unto heinous crimes, neither openly nor in secret; and slay not the soul which GOD hath forbidden you to slay, unless for a just cause. This hath he enjoined you that ye may understand. (6:151)

And the chiefs of Pharaoh’s people said, Wilt thou let Moses and his people go, that they may act corruptly in the earth, and leave thee and thy gods? Pharaoh answered, We will cause their male children to be slain and we will suffer their females to live; and by that means we shall prevail over them. (7:127)

They answered, We have been afflicted by having our male children slain, before thou camest unto us, and also since thou hast come unto us. Moses said, Peradventure it may happen that your LORD will destroy your enemy, and will cause you to succeed him in the earth, that he may see how ye will act therein. (7:129)

And when Moses returned unto his people, full of wrath and indignation, he said, An evil thing is it that ye have committed after my departure; have ye hastened the command of your LORD? And he threw down he tables, and took his brother by the hair of the head, and dragged him unto him. And Aaron said unto him, Son of my mother, Verily the people prevailed against me, and it wanted little but they had slain me; make not any enemies therefore to rejoice over me, neither place me with the wicked people. (7:150)

And ye slew not those who were slain at Bedr yourselves, but GOD slew them. Neither didst thou, O Mohammed, cast the gravel into their eyes, when thou didst seem to cast it; but GOD cast it, that he might prove the true believers by a gracious trial from himself; for GOD heareth and knoweth. (8:17)

And when the months wherein ye are not allowed to attack them shall be past, kill the idolaters wheresoever ye shall find them, and take them prisoners, and besiege them, and lay wait for them in every convenient place. But if they shall repent, and observe the appointed times of prayer, and pay the legal alms, dismiss them freely; for GOD is gracious and merciful. (9:5)

Verily GOD hath purchased of the true believer their souls and their substance, promising them the enjoyment of paradise; on condition that they fight for the cause of GOD: whether they slay or be slain, the promise for the same is assuredly due by the law, and the gospel, and the Korân. (9:111)

Yet they killed her; and Sâleh said, Enjoy yourselves in your dwellings for three days; after which ye shall be destroyed. This is an infallible prediction. (11:65)

Wherefore slay Joseph, or drive him into some distant or desert part of the earth, and the face of your father shall be cleared towards you; and ye shall afterwards be people of integrity. (12:9)

One of them spoke and said, Slay not Joseph, but throw him to the bottom of the well: and some travelers will take him up, if ye do this. (12:10)

He hath only forbidden you that which dieth of itself, and blood, and swine’s flesh, and that which hath been slain in the name of any, besides GOD. But unto him who shall be compelled by necessity to eat of these things, not lusting nor willfully transgressing, GOD will surely be gracious and merciful. (16:115)

Kill not your children for fear of being brought to want; we will provide for them and for you: verily the killing them is a great sin. (17:31)

Neither slay the soul which GOD hath forbidden you to slay, unless for a just cause; and whosoever shall be slain unjustly we have given his heir power to demand satisfaction; but let him not exceed the bounds of moderation in putting to death the murderer in too cruel a manner, or by revenging his friend’s blood on any other than the person who killed him; since he is assisted by this law. (17:33)

Peradventure thou wilt kill thyself with grief after them, out of thy earnest zeal for their conversion, if they believe not in this new revelation of the Korân. (18:6)

Wherefore they left the ship and proceeded, until they met with a youth; and he slew him. Moses said, Hast thou slain an innocent person, without his having killed another? Now hast thou committed an unjust action. (18:74)

Ye receive various advantages from the cattle designed for sacrifices, until a determined time for slaying them: then the place of sacrificing them is at the ancient house. (22:33)

Unto the possessors of every religion have we appointed certain rites, that they may commemorate the name of GOD on slaying the brute cattle which he hath provided for them. Your GOD is one GOD: wherefore resign yourselves wholly unto him. And do thou bear good tidings unto those who humble themselves; (22:34)

The camels slain for sacrifice have we appointed for you as symbols of your obedience unto GOD: ye also receive other advantages from them. Wherefore commemorate the name of GOD over them, when ye slay them, standing on their feet, disposed in right order: (22:36)

And as to those who shall have fled their country for the sake of GOD’S true religion, and afterwards shall have been slain, or shall have died: on them will GOD bestow an excellent provision; and GOD is the best provider. (22:58)

And who invoke not another god together with the true GOD; neither slay the soul, which GOD hath forbidden to be slain, unless for a just cause: and who are not guilty of fornication. But he who shall do this, shall meet the reward of his wickedness: (25:68)

Now Pharaoh lifted himself up in the land of Egypt; and he caused his subjects to be divided into parties: he weakened one party of them, but slaying their male children, and preserving their females alive; for he was an oppressor. (28:4)

The wife of Pharaoh said, This child is a delight of the eye to me and to thee: kill him not; peradventure it may happen that he may be serviceable unto us; or we may adopt him for our son. And they perceived not the consequence of what thy were doing. (28:9)

And when he sought to lay hold on him who was an enemy unto them both, he said, O Moses, dost thou intend to kill me, as thou killedst a man yesterday? Thou seekest only to be an oppressor in the earth, and seekest not to be reconciler of quarrels. (28:19)

Moses said, O LORD, verily I have slain one of them; and I fear they will put me to death: (28:33)

And the answer of his people was no other than that they said, Slay him, or burn him. But GOD saved him from the fire. Verily herein were signs unto people who believed. (29:24)

Wherever they are found they shall be taken, and killed with a general slaughter, (33:61)

And we sent not down against his people, after thy had slain him (36:28)

And when he came unto them with the truth from us, they said, Slay the sons of those who have believed with him, and save their daughters alive: but the stratagem of the infidels was no other than vain. (40:25)

Pharaoh said, Let me alone, that I may kill Moses; and let him call upon his LORD: verily I fear lest he change your religion, or cause violence to appear in the earth. (40:26)

O prophet, when believing women come unto thee, and plight their faith unto thee, that they will not associate anything with GOD, nor steal, nor commit fornication, nor kill their children, nor come with a calumny which they have forged between their hands and their feet, nor be disobedient to thee in that which shall be reasonable: then do thou plight thy faith unto them, and ask pardon for them of GOD; for GOD is inclined to forgive, and merciful. (60:12)

Thamûd accused their prophet Sâleh of imposture, through the excess of their wickedness: when the wretch among them was sent to slay the camel; (91:11-12)

Wherefore pray unto thy LORD; and slay the victims [refers to animal sacrifice]. (108:2)

Kind Being kind or kindness occurs only 17 times in the Korân while kill or slay appears 72 times. (2:83, 229, 231) (4:5, 19, 36, 128) (60:1, 8) (65:2) (6:151) (14:37) (29:8) (46:15) (17:23, 28) (70:13)

Being Kind / Kindness

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. (2:83)

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. (2:229)

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 doth this surely injureth his own soul. (2:231)

And give not unto those who are weak of understanding, the substance which GOD hath appointed you to preserve for them; but maintain them thereout, and clothe them, and speak kindly unto them. (4:5)

O true believers, it is not lawful for you to be heir of women against their will, nor to hinder them from marrying others, that ye may take away part of what ye have given them in dowry; unless they have been guilty of a manifest crime: but converse kindly with them. And if ye hate them, it may happen that ye may hate a thing wherein GOD hath placed much good. (4:19)

Serve GOD, and associate no creature with him; and show kindness unto parents, and relations, and orphans, and the poor, and your neighbor who is of kin to you, and also your neighbor who is a stranger, and to your familiar companion, and the traveler, and the captives whom your right hands shall possess: for GOD loveth not the proud or vainglorious, (4:36)

If a woman fear ill usage, or aversion, from her husband, it shall be no crime in them, if they agree the matter amicably between themselves; for a reconciliation is better than a separation. Men’s souls are naturally inclined to covetousness: but if ye be kind towards women, and fear to wrong them, GOD is well acquainted with what ye do. (4:128)

Say, O come, I will rehearse that which your LORD hath forbidden you; that is to say, that ye be not guilty of idolatry, and that ye show kindness to your parents, and that ye murder not your children for fear lest ye be reduced to poverty: we will provide for you and them; and draw not near unto heinous crimes, neither openly nor in secret; and slay not the soul which GOD hath forbidden you to slay, unless for a just cause. This hath he enjoined you that ye may understand. (6:151)

Grant, therefore, that the hearts of some men may be affected with kindness toward them; and do thou bestow on them all sorts of fruits; that they may give thanks. (14:37)

Thy LORD hath commanded that ye worship none, besides him; and that ye show kindness unto your parents, whether the one of them, or both of them attain to old age with thee. (17:23)

But if thou turn from them [poor & traveler], in expectation of the mercy which thou hopest from thy LORD; at least, speak kindly unto them. (17:28)

We have commanded man to show kindness towards his parents; (29:8)

We have commanded man to show kindness to his parents: his mother Beareth him in her womb with pain, and bringeth him forth with pain: and the space of his being carried in her womb, and of his weaning, as thirty months; until, when he attaineth his age of strength, and attaineth the age of forty years, he saith, O LORD, excite me, by thy inspiration, that I may be grateful for thy favours, wherewith thou hast favoured me and my parents; and that I may work righteousness, which may please thee: and be gracious unto me in my issue; for I am turned unto thee and am a Moslem. (46:15)

O true believers, take not my enemy and your enemy for your friends, showing kindness toward them; (60:1)

As to those who have not borne arms against you on account of religion, nor turned you out of your dwellings, GOD forbiddeth you not to deal kindly with them, and to behave justly towards them; for GOD loveth those who act justly. (60:8)

When they shall have fulfilled their term, either retain them with kindness, or part from them honorably: (65:2)

His kindred who showed kindness unto him (70:13)

Kind(s) – a specific type

And when ye said, O Moses, we will by no means be satisfied with one kind of food; (2:61)

Verily although thou shouldest 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. (2:145)

Doth any of you desire to have a garden of palm-trees and vines, through which rivers flow, wherein he may have all kinds of fruits, and that he may attain to old age, and have a weak offspring? (2:266)

There is of them who hearkeneth unto thee when thou readest the Korân; but we have cast veils over their hearts, that they should not understand it, and a deafness in their ears: and though they should see all kinds of signs, they will not believe therein; and their infidelity will arrive to that height that they will even come unto thee, to dispute with thee. The unbelievers will say, This is nothing but silly fables of ancient times. (5:25)

There is no kind of beast on earth, nor fowl which flieth with its wings, but the same is a people like unto you; we have not omitted anything in the book of our decrees: then unto their LORD shall they return. (6:38)

Although there come unto them every kind of miracle; until they see the grievous punishment prepared for them. (10:97)

They answered, They are confused dreams; neither are we skilled in the interpretation of such kind of dreams. (12:44)

It is he who hath stretched forth the earth, and placed therein steadfast mountains, and rivers; and hath ordained therein of every fruit two different kinds. (13:3)

We have also spread forth the earth, and thrown thereon stable mountains; and we have cause every kind of vegetables to spring forth in the same, (15:19)

And by means thereof he causeth corn, and olives, and palm-trees, and grapes, and all kinds of fruit to spring forth for you. (16:11)

Then eat of every kind of fruit, and walk in the beaten paths of thy LORD. (16:69)

And we have variously propounded unto men in this Korân, every kind of figurative argument; but the greater part of men refuse to receive it, merely out of infidelity. (17:89)

And now have we variously propounded unto men, in this Korân, a parable of every kind; but man cavilleth at most things therein. (18:54)

It is he who hath spread the earth as a bed for you, and hath made you paths therein; and who sendeth down rain from heaven, whereby we cause various kinds of vegetables to spring forth; (20:53)

But when we send down rain thereon, it is put in motion, and swelleth, and produceth every kind of luxuriant vegetables. (22:5)

What kind of apostle is this? He eateth food, and walketh in the streets, as we do: unless an angel be sent down unto him, and become a fellow preacher with him; (25:7)

And now have we propounded unto men, in this Korân, parables of every kind (30:58)

He hath replenished the same with all kinds of beasts: and we send down rain from heaven and cause every kind of noble vegetable to spring forth therein. (31:10)

Praise be unto him who hath created all the different kinds, both of vegetables, which the earth bringeth forth, and of their own species, by forming the two sexes, and also the various sorts of things which they know not. (36:36)

Cattle of several kinds, of which they are possessors; (36:72)

He shall restore them to life who produced them the first time: for he is skilled in every kind of creation: (36:79)

Corruption flowing from the bodies of the damned, and divers other things of the same kind. (38:58)

Now have we proposed unto mankind in this Korân, every kind of parable; that they may be warned: (39:27)

In that place shall they call for all kinds of fruits, in full security: (44:55)

Therein shall they have plenty of all kinds of fruits; and pardon from their Lord. (47:15)

We have also spread forth the earth, and thrown thereon mountains firmly rooted: and we cause every Beautiful kind of vegetables to spring up therein; (50:7)

And of everything have we created two kinds, that peradventure ye may consider. (51:49)

We will give them fruits in abundance, and flesh of the kinds which they shall desire. (52:22)

In each of them shall there be every fruit two kinds. (55:52)

Flesh of birds of the kind which they shall desire. (56:21)

Fruits of the kinds which they shall desire: (77:42)

Wherefore thy LORD poured on them various kinds of chastisement: (89:13)

Korân In the George Sale translation the Korân refers to itself 149 times. Modern translations tend to use the Book and occasionally pronouns or Quran, as an alternative way of saying the same thing. Quran is used 67 times in the U of Michigan on-line text, but it never uses Korân; book is found 244 times in the text. Citations below show that the Korân referred to itself 24 times in the Medina period and 53 times in the late-Meccan, 59 times in the mid-Meccan and 13 times in the early Meccan periods. Perspicuous Book is used 5 times by itself to indicate the Korân. The Judeo-Christian scriptures do not refer to themselves in this manner. It must be remembered that the Jewish books of the Bible were in scroll form as late as the Dead Sea Scrolls and the New Testament was not a unified cannon of scripture until the 4th Century AD. The Book of Mormon names itself only once in the first verse of the first chapter. Christian and Jewish scripture refer to law and previous scripture as a way of recalling what has been written, but do not call attention to themselves as is noted so commonly below.

(2:97, 121, 129, 151, 176, 185, 231) (3:3, 164) (4:82, 105, 113, 127, 140, 163) (5:48, 101) (8:20) (9:111) (22:16, 30) (33:34) (47:24) (59:21) (6:19, 25, 70, 90, 114) (7:196, 203, 204) (10:15, 37, 61) (11:13, 17, 35, 110) (12:3, 104, 111*) (13:1, 31, 37) (16:44, 64, 89, 98, 101, 103) (28:85, 86) (29:45, 47, 51) (30:58) (34:31, 43) (35:31, 32) (39:27, 28, 41) (40:70) (41:3, 26, 41, 44, 52*) (42:7, 52) (45:20, 27) (46:11, 12, 29) (15:1, 9, 87, 91) (17:9, 41, 45, 46, 60, 82, 88, 89, 105, 106) (18:1, 6, 54, 57) (19:16, 41, 51, 97) (20:2, 113, 114, 133*) (21:2, 5, 10) (25:4, 30, 32) (26:210) (27:1, 6, 76, 92*) (36:2, 11, 69) (37:3, 170) (38:1, 87*) (43:3, 31) (44:2, 58*) (50:1, 45*) (54:17, 22, 32, 40)† (68:51) (72:1, 13, 19*) (76:23) (52:33) (52:2) (56:77) (73:4, 11, 20) (74:18, 49) (75:17) (80:11) (84:21) (85:21) (97:1)

* Korân mentioned within the first 3 and last 3 verses of the sūra

†—exact repetition of the same phrase within the sūra

There is another important observation. The word "Korân" is mentioned within the first three and last three verses in Sūras 12, 41, 20, 27, 38, 44, 50, 72 suggesting the possibility of a chiastic literary structure. Those who read Arabic will be needed to confirm this. These