1 Al Beidâwi. 2 Prelim. Disc. Sect. III. p. 44.
When Joseph said unto his father,l O my father, verily I saw in my dream eleven stars,m and the sun and the moon; I saw them make obeisance unto me: Jacob said, O my child, tell not thy vision to thy brethren, lest they devise some plot against thee;n for the devil is a professed enemy unto man; and thus, according to thy dream, shall thy LORD choose thee, and teach thee the interpretation of dark sayings,o and he shall accomplish his favor upon thee and upon the family of Jacob, as he hath formerly accomplished it upon thy fathers Abraham and Isaac; for thy LORD is knowing and wise. Surely in the history of Joseph and his brethren there are signs of God's providence to the inquisitive; when they said to one another, Joseph and his brotherp are dearer to our father than we, who are the greater number: our father certainly maketh a wrong judgment. 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;q and ye shall afterwards be people of integrity. 10 One of themr spoke and said; Slay not Joseph, but throw him to the bottom of the well; and some travellers will take him up, if ye do this. They said unto Jacob, O father, why dost thou not intrust Joseph with us, since we are sincere well-wishers unto him? Send him with us to-morrow, into the field, that he may divert himself, and sport,s and we will be his guardians. Jacob answered, It grieveth me that ye take him away; and I fear lest the wolf devour him,t while ye are negligent of him. They said, Surely if the wolf devour him, when there are so many of us, we shall be weak indeed.u
l Who was Jacob, the son of Isaac, the son of Abraham.3 m The commentators give us the names of these stars (which I think it needless to trouble the reader with), as Mohammed repeated them, at the request of a Jew, who thought to entrap him by the question.2 n For they say, Jacob, judging that Joseph's dream portended his advancement above the rest of the family, justly apprehended his brethren's envy might tempt them to do him some mischief. o That is, of dreams; or, as others suppose, of the profound passages of scripture, and all difficulties respecting either religion or justice. p viz., Benjamin, his brother by the same mother. q Or, he will settle his love wholly upon you, and ye will have no rival in his favour. r This person, as some say, was Judah, the most prudent and noble- minded of them all; or, according to others, Reuben, whom the Mohammedan writers call Rubîl.3 And both these opinions are supported by the account of Moses, who tells us that Reuben advised them not to kill Joseph, but to throw him into a pit privately, intending to release him;4 and that afterwards Judah, in Reuben's absence, persuaded them not to let him die in the pit, but to sell him to the Ishmaelites.5 s Some copies read, in the first person plural, that we may divert ourselves, &c. t The reason why Jacob feared this beast in particular, as the commentators say, was, either because the land was full of wolves, or else because Jacob had dreamed he saw Joseph devoured by one of those creatures.6 u i.e., It will be an instance of extreme weakness and folly in us, and we shall be justly blamed for his loss.
1 Al Beidâwi, &c. 2 Idem, al Zamakhshari. 3 Idem. 4 Gen. xxxvii. 21, 22. 5 Ibid. v. 26, 27. 6 Al Beidâwi, Jallalo'ddin, al Zamakhshari.
And when they had carried him with them, and agreed to set him at the bottom of the well,x they executed their design: and we sent a revelation unto him,y saying, Thou shalt hereafter declare this their action unto them; and they shall not perceive thee to be Joseph. And they came to their father at even, weeping, and said, Father, we went and ran races with one another,z and we left Joseph with our baggage, and the wolf hath devoured him; but thou wilt not believe us, although we speak the truth. And they produced his inner garment stained with false blood. Jacob answered, Nay, but ye yourselves have contrived the thing for your own sakes:a however patience is most becoming, and GOD'S assistance is to be implored to enable me to support the misfortune which ye relate. And certain travellersb came, and sent onec to draw water for them; and he let down his bucket,d and said, Good news!e this is a youth. And they concealed him,f that they might sell him as a piece of merchandise: but GOD knew that which they did. 20 And they sold him for a mean price, for a few pence,g and valued him lightly. And the Egyptian who bought himh said to his wife,i Use him honourably; peradventure he may be serviceable to us, or we may adopt him for our son.k Thus did we prepare an establishment for Joseph in the earth, and we taught him the interpretation of dark sayings: for GOD is well able to effect his purpose; but the greater part of men do not understand.
x This well, say some, was a certain well near Jerusalem, or not far from the river Jordan; but others call it the well of Egypt or Midian. The commentators tell us that, when the sons of Jacob had gotten Joseph with them in the field, they began to abuse and to beat him so unmercifully, that they had killed him, had not Judah, on his crying out for help, insisted on the promise they had made not to kill him, but to cast him into the well. Whereupon they let him down a little way; but, as he held by the sides of the well, they bound him, and took off his inner garment, designing to stain it with blood, to deceive their father. Joseph begged hard to have his garment returned him, but to no purpose, his brothers telling him, with a sneer, that the eleven stars and the sun and the moon might clothe him and keep him company. When they had let him down half-way, they let him fall thence to the bottom, and, there being water in the well (though the scripture says the contrary), he was obliged to get upon a stone, on which, as he stood weeping, the angel Gabriel came to him with the revelation mentioned immediately.1 y Joseph being then but seventeen years old, al Beidâwi observes that herein he resembled John the Baptist and Jesus, who were also favoured with the divine communication very early. The commentators pretend that Gabriel also clothed him in the well with a garment of silk of paradise. For they say that when Abraham was thrown into the fire by Nimrod,2 he was stripped; and that Gabriel brought this garment and put it on him; and that from Abraham it descended to Jacob, who folded it up and put it into an amulet, which he hung about Joseph's neck, whence Gabriel drew it out.3 z These races they used by way of exercise; and the commentators generally understand here that kind of race wherein they also showed their dexterity in throwing darts, which is still used in the east. a This Jacob had reason to suspect, because, when the garment was brought to him, he observed that, though it was bloody, yet it was not torn.4 b viz., A caravan or company travelling from Midian to Egypt, who rested near the well three days after Joseph had been thrown into it. c The commentators are so exact as to give us the name of this man, who, as they pretend, was Malec Ebn Dhór, of the tribe of Khozâah.5 d And Joseph, making use of the opportunity, took hold of the cord, and was drawn up by the man. e The original words are Ya boshra: the latter of which some take for the proper name of the water-drawer's companion, whom he called to his assistance; and then they must be translated, O Boshra. f The expositors are not agreed whether the pronoun they relates to Malec and his companions or to Joseph's brethren. They who espouse the former opinion say that those who came to draw water concealed the manner of their coming by him from the rest of the caravan, that they might keep him to themselves, pretending that some people of the place had given him to them to sell for them in Egypt. And they who prefer the latter opinion tell us that Judah carried victuals to Joseph every day while he was in the well, but not finding him there on the fourth day, he acquainted his brothers with it; whereupon they all went to the caravan and claimed Joseph as their slave, he not daring to discover that he was their brother, lest something worse should befall him; and at length they agreed to sell him to them.6 g Namely, twenty or twenty-two dirhems, and those not of full weight neither; for having weighed one ounce of silver only, the remainder was paid by tale, which is the most unfair way of payment.1 h His name was Kitfîr, or Itfîr (a corruption of Potiphar); and he was a man of great consideration, being superintendent of the royal treasury.2 The commentators say that Joseph came into his service at seventeen, and lived with him thirteen years; and that he was made prime minister in the thirty-third year of his age, and died at a hundred and twenty. They who suppose Joseph was twice sold differ as to the price the Egyptian paid for him; some saying it was twenty dinârs of gold, a pair of shoes, and two white garments; and others, that it was a large quantity of silver or of gold. i Some call her Raïl; but the name she is best known by is that of Zoleikha. k Kitfîr having no children. It is said that Joseph gained his master's good opinion so suddenly by his countenance, which Kitfîr, who, they pretend, had great skill in physiognomy, judged to indicate his prudence and other good qualities.
1 Idem. 2 See cap. 21. 3 Al Beidâwi, al Zamakhshari.4 Al Beidâwi.5 Idem. 6 Idem. 1 Al Beidâwi. 2 Idem.
And when he had attained his age of strength, we bestowed on him wisdom, and knowledge; for thus do we recompense the righteous. And she, in whose house he was, desired him to lie with her; and she shut the doors and said, Come hither. He answered, GOD forbid! verily my lordl hath made my dwelling with him easy; and the ungrateful shall not prosper. But she resolved within herself to enjoy him, and he would have resolved to enjoy her, had he not seen the evident demonstration of his LORD.m So we turned away evil and filthiness from him, because he was one of our sincere servants. And they ran to get one before the other to the door;n and she rent his inner garment behind. And they met her lord at the door. She said, What shall be the reward of him who seeketh to commit evil in thy family, but imprisonment, and a painful punishment? And Joseph said, She asked me to lie with her. And a witness of her familyo bore witness, saying, If his garment be rent before, she speaketh truth, and he is a liar: but if his garment be rent behind, she lieth, and he is a speaker of truth. And when her husband saw that his garment was torn behind, he said, This is a cunning contrivance of your sex; for surely your cunning is great. O Joseph, take no farther notice of this affair: and thou, O woman, ask pardon for thy crime; for thou art a guilty person. 30 And certain women said publiclyp in the city, The nobleman's wife asked her servant to lie with her; he hath inflamed her breast with his love; and we perceive her to be in manifest error.
l viz., Kitfîr. But others understand it to be spoken of GOD. m That is, had he not seriously considered the filthiness of whoredom, and the great guilt thereof. Some, however, suppose that the words mean some miraculous voice or apparition, sent by GOD to divert Joseph from executing the criminal thoughts which began to possess him. For they say that he was so far tempted with his mistress's beauty and enticing behaviour that he sat in her lap, and even began to undress himself, when a voice called to him, and bade him beware of her; but he taking no notice of this admonition, though it was repeated three times, at length the angel Gabriel, or, as others will have it, the figure of his master, appeared to him: but the more general opinion is that it was the apparition of his father Jacob, who bit his fingers' ends, or, as some write, struck him on the breast, whereupon his lubricity passed out at the ends of his fingers.3 For this fable, so injurious to the character of Joseph, the Mohammedans are obliged to their old friends the Jews,4 who imagine that he had a design to lie with his mistress, from these words of Moses,5 And it came to pass-that Joseph went into the house to do his business, &c. n He flying from her, and she running after to detain him. o viz., A cousin of hers, who was then a child in the cradle.6 p These women, whose tongues were so free with Zoleikha's character on this occasion, were five in number, and the wives of so many of the king's chief officers-viz., his chamberlain, his butler, his baker, his jailer, and his herdsman.1
3 Idem, al Zamakhshari, Jallalo'ddin, Yahya. 4 Talm. Babyl. Sed. Nashim, p. 36. Vide Bartolocc. Bibl. Rabb. part iii. p. 509. 5 Gen. xxxix. II. 6 Supra citati interpretes 1 Al Beidâwi.
And when she heard of their subtle behaviour, she sent unto them,q and prepared a banquet for them, and she gave to each of them a knife; and she said unto Joseph, Come forth unto them. And when they saw him, they praised him greatly;r and they cut their own hands,s and said, O GOD! this is not a mortal; he is no other than an angel, deserving the highest respect. And his mistress said, This is he, for whose sake ye blamed me: I asked him to lie with me, but he constantly refused. But if he do not perform that which I command him, he shall surely be cast into prison, and he shall be made one of the contemptible. Joseph said, O LORD, a prison is more eligible unto me than the crime to which they invite me; but unless thou turn aside their snares from me, I shall youthfully incline unto them, and I shall become one of the foolish. Wherefore his LORD heard him, and turned aside their snare from him; for he both heareth and knoweth. And it seemed good unto themt even after they had seen the signs of innocency, to imprison him for a time. And there entered into the prison with him two of the king's servants.u One of themx said, it seemed to me in my dream that I pressed wine out of grapes. And the other said, It seemed unto me in my dream that I carried bread on my head, whereof the birds did eat. Declare unto us the interpretation of our dreams, for we perceive that thou art a beneficent person. Joseph answered, No food, wherewith ye may be nourished, shall come unto you, but I will declare unto you the interpretation thereof, before it come unto you.y This knowledge is a part of that which my LORD hath taught me: for I have left the religion of people who believe not in GOD, and who deny the life to come; and I follow the religion of my fathers, Abraham, and Isaac, and Jacob. It is not lawful for us to associate anything with GOD. This knowledge of the divine unity hath been given us of the bounty of GOD towards us, and towards mankind; but the greater part of men are not thankful. O my fellow-prisoners, are sundry lords better, or the only true and mighty GOD? 40 Ye worship not, besides him other than the names which ye have named,z ye and your fathers, concerning which GOD hath sent down no authoritative proof: yet judgment belongeth unto GOD alone; who hath commanded that ye worship none besides him. This is the right religion; but the greater part of men know it not.
q The number of all the women invited was forty, and among them were the five ladies above mentioned.2 r The old Latin translators have strangely mistaken the sense of the original word acbarnaho, which they render menstruatoe sunt; and then rebuke Mohammed for the indecency, crying out demurely in the margin, O fodum et obsconum prophetam! Erpenius3 thinks that there is not the least trace of such a meaning in the word; but he is mistaken: for the verb cabara in the fourth conjugation, which is here used, has that import, though the subjoining of the pronoun to it here (which possibly the Latin translators did not observe) absolutely overthrows that interpretation. s Through extreme surprise at the wonderful beauty of Joseph; which surprise Zoleikha foreseeing, put knives into their hands, on purpose that this accident might happen. Some writers have observed, on occasion of this passage, that it is customary in the east for lovers to testify the violence of their passion by cutting themselves, as a sign that they would spend their blood in the service of the person beloved; which is true enough, but I do not find that any of the commentators suppose these Egyptian ladies had any such design. t That is, to Kitfîr and his friends. The occasion of Joseph's imprisonment is said to be, either that they suspected him to be guilty, notwithstanding the proofs which had been given of his innocence, or else that Zoleikha desired it, feigning, to deceive her husband, that she wanted to have Joseph removed from her sight, till she could conquer her passion by time; though her real design was to force him to compliance. u viz., His chief butler and baker, who were accused of a design to poison him. x Namely, the butler. y The meaning of this passage seems to be, either that Joseph, to show he used no arts of divination or astrology, promises to interpret their dreams to them immediately, even before they should eat a single meal; or else, he here offers to prophesy to them beforehand, the quantity and quality of the victuals which should be brought them, as a taste of his skill. z See c. 7, p. 111, note d.
2 Idem. 3 In not. ad Hist. Josephi.
O my fellow-prisoners, verily the one of you shall serve wine unto his lord, as formerly; but the other shall be crucified, and the birds shall eat from off his head. The matter is decreed, concerning which ye seek to be informed. And Joseph said unto him whom he judged to be the person who should escape of the two, Remember me in the presence of thy lord. But the devil caused him to forget to make mention of Joseph unto his lord;a wherefore he remained in the prison some years.b And the king of Egyptc said, Verily, I saw in my dream seven fat kine, which seven lean kine devoured, and seven green ears of corn, and other seven withered ears. O nobles, expound my vision unto me, if ye be able to interpret a vision. They answered, They are confused dreams, neither are we skilled in the interpretation of such kind of dreams. And Joseph's fellow-prisoner who had been delivered, said, (for he remembered Joseph after a certain space of time,) I will declare unto you the interpretation thereof; wherefore let me go unto the person who will interpret it unto me. And he went to the prison, and said, O Joseph, thou man of veracity, teach us the interpretation of seven fat kine, which seven lean kine devoured; and of seven green ears of corn, and other seven withered ears, which the king saw in his dream; that I may return unto the men who have sent me, that peradventure they may understand the same. Joseph answered, Ye shall sow seven years as usual: and the corn which ye shall reap, do ye leave in its ear,d except a little whereof ye may eat. Then shall there come, after this, seven grievous years of famine, which shall consume what ye shall have laid up as a provision for the same, except a little which ye shall have kept. Then shall there come, after this, a year wherein men shall have plenty of rain,e and wherein they shall press wine and oil.
a According to the explication of some, who take the pronoun him to relate to Joseph, this passage may be rendered, But the devil caused him (i.e., Joseph) to forget to make his application unto his Lord; and to beg the good offices of his fellow-prisoner for his deliverance, instead of relying on GOD alone, as it became a prophet, especially, to have done.1 b The original word signifying any number from three to nine or ten, the common opinion is that Joseph remained in prison seven years, though some say he was confined no less than twelve years.2 c This prince, as the oriental writers generally agree, was Riyân, the son of al Walîd, the Amalekite,3 who was converted by Joseph to the worship of the true GOD, and died in the lifetime of that prophet. But some pretend that the Pharaoh of Joseph and of Moses were one and the same person, and that he lived (or rather reigned) four hundred years.4 d To preserve it from the weevil.5 e Notwithstanding what some ancient authors write to the contrary,6 it often rains in winter in the lower Egypt, and even snow has been observed to fall at Alexandria, contrary to the express assertion of Seneca.7 In the upper Egypt, indeed, towards the cataracts of Nile, it rains very seldom.8 Some, however, suppose that the rains here mentioned are intended of those which should fall in Ethiopia, and occasion the swelling of the Nile, the great cause of the fertility of Egypt; or else of those which should fall in the neighbouring countries, which were also afflicted with famine during the same time.
1 Al Beidâwi. 2 Idem, Jallalo'ddin. 3 See the Prelim. Disc. p. 7. 4 Al Beidâwi. See c. 7, p. 115, note d. 5 Idem. 6 Plato, in Timæo. Pomp. Mela. 7 Nat. Quæst. l. 4. 8 See Greaves's Descr. of the Pyramids, p. 74, &c. Ray's Collection of Travels, tom. ii. p. 92.
50 And when the chief butler had reported this, the king said, Bring him unto me. And when the messenger came unto Joseph, he said, Return unto thy lord, and ask of him, what was the intent of the women who cut their hands;f for my LORD well knoweth the snare which they laid for me.g And when the women were assembled before the king, he said unto them, What was your design, when ye solicited Joseph to unlawful love? They answered, GOD be praised! we know not any ill of him. The nobleman's wife said, Now is the truth become manifest: I solicited him to lie with me; and he is one of those who speak truth. And when Joseph was acquainted therewith, he said, This discovery hath been made, that my lord might know that I was not unfaithful unto him in his absence, and that God directeth not the plot of the deceivers. Neither do I absolutely justify myself:h since every soul is prone unto evil, except those on whom my LORD shall show mercy; for my LORD is gracious and merciful. And the king said, Bring him unto me: I will take him into my own peculiar service. And when Joseph was brought unto the king, and he had discoursed with him, he said, Thou art this day firmly established with us, and shalt be intrusted with our affairs.i Joseph answered, Set me over the storehouses of the land; for I will be a skilful keeper thereof. Thus did we establish Joseph in the land, that he might provide himself a dwelling therein, where he pleased. We bestow our mercy on whom we please, and we suffer not the reward of the righteous to perish: and certainly the reward of the next life is better, for those who believe, and fear God.
f Joseph, it seems, cared not to get out of prison till his innocence was publicly known and declared. It is observed by the commentators that Joseph does not bid the messenger move the king to inform himself of the truth of the affair, but bids him directly to ask the king, to incite him to make the proper inquiry with the greater earnestness. They also observe that Joseph takes care not to mention his mistress, out of respect and gratitude for the favours he had received while in her house.1 g Endeavouring both by threats and persuasion to entice me to commit folly with my mistress. h According to a tradition of Ebn Abbâs, Joseph had no sooner spoken the foregoing words, asserting his innocency, than Gabriel said to him, What, not when thou wast deliberating to lie with her? Upon which Joseph confessed his frailty.2 i The commentators say that Joseph being taken out of prison, after he had washed and changed his clothes, was introduced to the king, whom he saluted in the Hebrew tongue, and on the king's asking what language that was, he answered that it was the language of his fathers. This prince, they say, understood no less than seventy languages, in every one of which he discoursed with Joseph, who answered him in the same; at which the king greatly marvelling, desired him to relate his dream, which he did, describing the most minute circumstances: whereupon the king placed Joseph by him on his throne, and made him his Wazîr, or chief minister. Some say that his master Kitfîr dying about this time, he not only succeeded him in his place, but, by the king's command, married the widow, his late mistress, whom he found to be a virgin, and who bare him Ephraim and Manasses.3 So that according to this tradition, she was the same woman who is called Asenath by Moses. This supposed marriage, which authorized their amours, probably encouraged the Mohammedan divines to make use of the loves of Joseph and Zoleikha, as an allegorical emblem of the spiritual love between the Creator and the creature, GOD and the soul; just as the Christians apply the Song of Solomon to the same mystical purpose.4
1 Al Beidâwi, &c. 2 Idem, &c. 3 Idem, Kitab Tafasir, &c. 4 Vide D'Herbelot. Bibl. Orient. Art. Jousouf.
Moreover, Joseph's brethren came,k and went in unto him; and he knew them, but they knew not him. And when he had furnished them with their provisions, he said, Bring unto me your brother, the son of your father; do ye not see that I give full measure, and that I am the most hospitable receiver of guests? 60 But if ye bring him not unto me, there shall be no corn measured unto you from me, neither shall ye approach my presence. They answered, We will endeavor to obtain him of his father, and we will certainly perform what thou requirest. And Joseph said to his servants, Put their money,l which they have paid for their corn; into their sacks, that they may perceive it, when they shall be returned to their family: peradventure they will come back unto us. And when they were returned unto their father, they said, O father, it is forbidden to measure out corn unto us any more, unless we carry our brother Benjamin with us: wherefore send our brother with us, and we shall have corn measured unto us; and we will certainly guard him from any mischance. Jacob answered, Shall I trust him with you with any better success than I trusted your brother Joseph with you heretofore? But GOD is the best guardian; and he is the most merciful of those that show mercy. And when they opened their provision, they found their money had been returned unto them; and they said, O father, what do we desire farther? this our money hath been returned unto us; we will therefore return, and provide corn for our family: we will take care of our brother; and we shall receive a camel's burden more than we did the last time. This is a small quantity.m Jacob said, I will by no means send him with you, until ye give me a solemn promise, and swear by GOD that ye will certainly bring him back unto me, unless ye be encompassed by some inevitable impediment. And when they had given him their solemn promise, he said, GOD is witness of what we say. And he said, My sons, enter not into the city by one and the same gate; but enter by different gates. But this precaution will be of no advantage unto you against the decree of GOD; for judgment belongeth unto GOD alone: in him do I put my trust, and in him let those confide who seek in whom to put their trust.
k Joseph, being made Wazîr, governed with great wisdom; for he not only caused justice to be impartially administered, and encouraged the people to industry and the improvement of agriculture during the seven years of plenty, but began and perfected several works of great benefit; the natives at this day ascribing to the patriarch Joseph almost all the ancient works of public utility throughout the kingdom; as particularly the rendering the province of al Feyyûm, from a standing pool or marsh, the most fertile and best cultivated land in all Egypt.5 When the years of famine came, the effects of which were felt not only in Egypt, but in Syria and the neighbouring countries, the inhabitants were obliged to apply to Joseph for corn, which he sold to them, first for their money, jewels, and ornaments, then for their cattle and lands, and at length for their persons; so that all the Egyptians in general became slaves to the king, though Joseph, by his consent, soon released them, and returned them their substance. The dearth being felt in the land of Canaan, Jacob sent all his sons, except only Benjamin, into Egypt for corn. On their arrival, Joseph (who well knew them) asked them who they were, saying he suspected them to be spies; but they told him they came only to buy provisions, and that they were all the sons of an ancient man, named Jacob, who was also a prophet. Joseph then asked how many brothers there were of them; they answered, Twelve; but that one of them had been lost in a desert. Upon which he inquired for the eleventh brother, there being no more than ten of them present. They said he was a lad, and with their father, whose fondness for him would not suffer him to accompany them in their journey. At length Joseph asked them who they had to vouch for their veracity; but they told him they knew no man who could vouch for them in Egypt. Then, replied he, one of you shall stay behind with me as a pledge, and the others may return home with their provisions; and when ye come again, ye shall bring your younger brother with you, that I may know ye have told me the truth. Whereupon, it being in vain to dispute the matter, they cast lots who should stay behind, and the lot fell upon Simeon. When they departed, Joseph gave each of them a camel, and another for their brother.1 l The original word signifying not only money, but also goods bartered or given in exchange for other merchandise, some commentators tell us, that they paid for their corn, not in money, but in shoes and dressed skins,2 m The meaning may be, either that the corn they now brought was not sufficient for the support of their families, so that it was necessary for them to take another journey, or else, that a camel's load, more or less, was but a trifle to the king of Egypt. Some suppose these to be the words of Jacob, declaring it was too mean a consideration to induce him to part with his son.
5 Vide Golii not. in Alfragan. p. 175, &c. Kircher. Oedip. Ægypt vol. i. p. 8. Lucas, Voy. tom. ii. p. 205, and tom. iii. p. 53. 1 Al Beidâwi. 2 Idem.
And when they entered the city, as their father had commanded them, it was of no advantage unto them against the decree of GOD; and the same served only to satisfy the desire of Jacob's soul, which he had charged them to perform: for he was endued with knowledge of that which we had taught him; but the greater part of men do not understand. And when they entered into the presence of Joseph, he received his brother Benjamin as his guest, and said, Verily I am thy brother,n be not therefore afflicted for that which they have committed against us. 70 And when he had furnished them with their provisions, he put his cupo in his brother Benjamin's sack. Then a crier cried after them, saying, O company of travellers, ye are surely thieves. They said, (and turned back unto them,) What is it that ye miss? They answered, We miss the prince's cup: and unto him who shall produce it, shall be given a camel's load of corn, and I will be surety for the same. Joseph's brethren replied, By GOD, ye do well know, that we come not to act corruptly in the land,p neither are we thieves. The Egyptians said, What shall be the reward of him, who shall appear to have stolen the cup, if ye be found liars? Joseph's brethren answered, As to the reward of him, in whose sack it shall be found, let him become a bondman in satisfaction of the same: thus do we reward the unjust, who are guilty of theft.q Then he began by their sacks, before he searched the sack of his brother;r and he drew out the cup from his brother's sack. Thus did we furnish Joseph with a stratagem. It was not lawful for him to take his brother for a bondman, by the law of the king of Egypt,s had not GOD pleased to allow it, according to the offer of his brethren. We exalt to degrees of knowledge and honour whom we please: and there is one who is knowing above all those who are endued with knowledge. His brethren said, If Benjamin be guilty of theft, his brother Joseph hath been also guilty of theft heretofore.t But Joseph concealed these things in his mind, and did not discover them unto them: and he said within himself, Ye are in a worse condition than us two; and GOD best knoweth what ye discourse about.
n It is related that Joseph, having invited his brethren to an entertainment, ordered them to be placed two and two together, by which means Benjamin, the eleventh, was obliged to sit alone, and bursting into tears, said, If my brother Joseph were alive, he would have sat with me. Whereupon Joseph ordered him to be seated at the same table with himself, and when the entertainment was over, dismissed the rest, ordering that they should be lodged two and two in a house, but kept Benjamin in his own apartment, where he passed the night. The next day Joseph asked him whether he would accept of himself for his brother, in the room of him whom he had lost, to which Benjamin replied, Who can find a brother comparable unto thee? yet thou art not the son of Jacob and Rachel. And upon this Joseph discovered himself to him.1 o Some imagine this to be a measure holding a saá (or about a gallon), wherein they used to measure corn or give water to the beasts. But others take it to be a drinking-cup of silver or gold. p Both by our behaviour among you, and our bringing again our money, which was returned to us without our knowledge. q This was the method of punishing theft used by Jacob and his family; for among the Egyptians it was punished in another manner. r Some suppose this search was made by the person whom Joseph sent after them; others by Joseph himself, when they were brought back to the city. s For there the thief was not reduced to servitude, but was scourged, and obliged to restore the double of what he had stolen.2 t The occasion of this suspicion, it is said, was, that Joseph having been brought up by his father's sister, she became so fond of him that, when he grew up, and Jacob designed to take him from her, she contrived the following stratagem to keep him: -Having a girdle which had once belonged to Abraham, she girt it about the child, and then, pretending she had lost it, caused strict search to be made for it; and it being at length found on Joseph, he was adjudged, according to the above-mentioned law of the family, to be delivered to her as her property. Some, however, say that Joseph actually stole an idol of gold, which belonged to his mother's father, and destroyed it; a story probably taken from Rachel's stealing the images of Laban: and others tell us that he once stole a goat, or a hen, to give to a poor man.3
1 Al Beidâwi. 2 Idem, Jallalo'ddin.
They said unto Joseph, Noble lord, verily this lad hath an aged father; wherefore take one of us in his stead; for we perceive that thou art a beneficent person. Joseph answered, GOD forbid that we should take any other than him with whom we found our goods; for then should we certainly be unjust. 80 And when they despaired of obtaining Benjamin, they retired to confer privately together. And the elder of themu said, Do ye not know that your father hath received a solemn promise from you, in the name of GOD, and how perfidiously ye behaved heretofore towards Joseph? Wherefore I will by no means depart the land of Egypt, until my father give me leave to return unto him, or GOD maketh known his will to me; for he is the best judge. Return ye to your father, and say, O father, verily thy son hath committed theft; we bear witness of no more than what we know, and we could not guard against what we did not foresee: and do thou inquire in the city, where we have been, and of the company of merchants, with whom we are arrived, and thou wilt find that we speak the truth. And when they were returned, and had spoken thus to their father, he said, Nay, but rather ye yourselves have contrived the thing for your own sakes, but patience is most proper for me; peradventure GOD will restore them allx unto me; for he is knowing and wise. And he turned from them and said, Oh how I am grieved for Joseph! And his eyes became white with mourning,y he being oppressed with deep sorrow. His sons said, By GOD, thou wilt not cease to remember Joseph until thou be brought to death's door, or thou be actually destroyed by excessive affliction. He answered, I only represent my grief, which I am not able to contain, and my sorrow unto GOD, but I know by revelation from GOD that which ye know not.z O my sons, go and make inquiry after Joseph and his brother; and despair not of the mercy of GOD; for none despaireth of GOD's mercy, except the unbelieving people. Wherefore Joseph's brethren returned into Egypt: and when they came into his presence, they said, Noble lord, the famine is felt by us and our family, and we are come with a small sum of money:a yet give unto us full measure, and bestow corn upon us as alms; for GOD rewardeth the almsgivers.
u viz., Reuben. But some think Simeon or Judah to be here meant; and instead of the elder, interpret it the most prudent of them. x i.e., Joseph, Benjamin, and Simeon. y That is, the pupils lost their deep blackness and became of a pearl colour (as happens in suffusions), by his continual weeping: which very much weakened his sight, or, as some pretend, made him quite blind.4 z viz., That Joseph is yet alive, of which some tell us he was assured by the angel of death in a dream; though others suppose he depended on the completion of Joseph's dream, which must have been frustrated had he died before his brethren had bowed down before him.5 a Their money being clipped and adulterated. Some, however, imagine they did not bring money, but goods to barter, such as wool and butter, or other commodities of small value.6
3 Jallalo'ddin. 4 Al Beidâwi. 5 Idem. 6 Idem.
Joseph said unto them, Do ye know what ye did unto Joseph and his brother, when ye were ignorant of the consequences thereof?b 90 They answered, Art thou really Joseph?c He replied, I am Joseph; and this is my brother. Now hath GOD been gracious unto us. For whoso feareth God, and persevereth with patience, shall at length find relief; since GOD will not suffer the reward of the righteous to perish. They said, By GOD, now hath GOD chosen thee above us; and we have surely been sinners. Joseph answered, Let there be no reproach cast on you this day. GOD forgiveth you; for he is the most merciful of those who show mercy. Depart ye with this my inner garment,d and throw it on my father's face; and he shall recover his sight: and then come unto me with all your family. And when the company of travellers was departed from Egypt on their journey towards Canaan, their father said, unto those who were about him, Verily I perceive the smell of Joseph;e although ye think that I dote. They answered, By GOD, thou art in thy old mistake.f But when the messenger of good tidingsg was come with Joseph's inner garment, he threw it over his face; and he recovered his eyesight. And Jacob said, Did I not tell you that I knew from GOD, that which ye knew not? They answered, O father, ask pardon of our sins for us, for we have surely been sinners. He replied, I will surely ask pardon for you of my LORD;h for he is gracious and merciful. 100 And when Jacob and his family arrived in Egypt, and were introduced unto Joseph, he received his parents unto him,i and said, Enter ye into Egypt, by GOD'S favor, in full security.
b The injury they did Benjamin was the separating him from his brother; after which they kept him in so great subjection, that he durst not speak to them but with the utmost submission. Some say that these words were occasioned by a letter which Joseph's brethren delivered to him from their father, requesting the releasement of Benjamin, and by their representing his extreme affliction at the loss of him and his brother. The commentators observe that Joseph, to excuse his brethren's behaviour towards him, attributes it to their ignorance, and the heat of youth.1 c They say this question was not the effect of a bare suspicion that he was Joseph, but that they actually knew him, either by his face and behaviour, or by his foreteeth, which he showed in smiling, or else by putting off his tiara, and discovering a whitish mole on his forehead.2 d Which the commentators generally suppose to be the same garment with which Gabriel invested him in the well; which having originally come from paradise, had preserved the odour of that place, and was of so great virtue as to cure any distemper in the person who was touched with it.3 e This was the odour of the garment above mentioned, brought by the wind to Jacob, who smelt it, as is pretended, at the distance of eighty parasangs;4 or, as others will have, three, or eight days' journey off.5 f Being led into this imagination by the excessive love of Joseph. g viz., Judah, who, as he had formerly grieved his father by bringing him Joseph's coat stained with blood, now rejoiced him as much by being the bearer of this vest, and the news of Joseph's prosperity.6 h Deferring it, as some fancy, till he should see Joseph, and have his consent. i viz., His father and Leah, his mother's sister, whom he looked on as his mother after Rachel's death.7 Al Beidâwi tells us that Joseph sent carriages and provisions for his father and his family; and that he and the king of Egypt went forth to meet them. He adds that the number of the children of Israel who entered Egypt with him was seventy-two; and that when they were led out thence by Moses, they were increased to six hundred thousand five hundred and seventy men and upwards, besides the old people and children.
1 Idem. 2 Idem. 3 Idem, Jallalo'ddin. 4 Idem. 5 Jallalo'ddin. 6 Al Beidâwi. 7 Idem. See Gen. xxxvii. 10.
And he raised his parents to the seat of state, and they, together with his brethren, fell down and did obeisance unto him.k And he said, O my father, this is the interpretation of my vision, which I saw heretofore: now hath my LORD rendered it true. And he hath surely been gracious unto me, since he took me forth from the prison, and hath brought you hither from the desert; after that the devil had sown discord between me any my brethren: for my LORD is gracious unto whom he pleaseth; and he is the knowing, the wise God. O LORD, thou hast given me a part of the kingdom, and hast taught me the interpretation of dark sayings. The Creator of heaven and earth! thou art my protector in this world, and in that which is to come: make me to die a Moslem, and join me with the righteous.l This is a secret history which we reveal unto thee, O Mohammed, although thou wast not present with the brethren of Joseph, when they concerted their design, and contrived a plot against him. But the greater part of men, although they earnestly desire it, will not believe. Thou shalt not demand of them any reward for thy publishing the Koran; it is no other than an admonition unto all creatures. And how many signs soever there be of the being, unity, and providence of God, in the heavens and the earth; they will pass by them, and will retire afar off from them. And the greater part of them believe not in GOD, without being also guilty of idolatry.m Do they not believe that some overwhelming affliction shall fall on them, as a punishment from GOD; or that the hour of judgment shall overtake them suddenly, when they consider not its approach? Say unto those of Mecca, This is my way: I invite you unto GOD, by an evident demonstration; both I and he who followeth me; and, praise be unto GOD! I am not an idolater. We sent not any apostles before thee, except men, unto whom we revealed our will, and whom we chose out of those who dwelt in cities.n Will they not go through the earth, and see what hath been the end of those who have preceded them? But the dwelling of the next life shall surely be better for those who fear God. Will they not therefore understand? 110 Their predecessors were borne with for a time, until, when our apostles despaired of their conversion, and they thought that they were liars, our help came unto them, and we delivered whom we pleased; but our vengeance was not turned away from the wicked people. Verily in the histories of the prophets and their people, there is an instructive example unto those who are endued with understanding. The Koran is not a new invented fiction: but a confirmation of those scriptures which have been revealed before it, and a distinct explication of everything necessary in respect either to faith or practice, and a direction and mercy unto people who believe.
k A transposition is supposed to be in these words, and that he seated his father and mother after they had bowed down to him, and not before.1 l The Mohammedan authors write that Jacob dwelt in Egypt twenty-four years, and at his death ordered his body to be buried in Palestine by his father, which Joseph took care to perform; and then returning into Egypt, died twenty-three years after. They add that such high disputes arose among the Egyptians concerning his burial, that they had like to have come to blows; but at length they agreed to put his body into a marble coffin, and to sink it in the Nile-out of a superstitious imagination, that it might help the regular increase of the river, and deliver them from famine for the future; but when Moses led the Israelites out of Egypt, he took up the coffin, and carried Joseph's bones with him into Canaan, where he buried them by his ancestors.2 m For this crime Mohammed charges not only on the idolatrous Meccans, but also on the Jews and Christians, as has been already observed more than once. n And not of the inhabitants of the deserts; because the former are more knowing and compassionate, and the latter more ignorant and hard- hearted.3
1 Idem. 2 Idem. 3 Idem. See the Prelim. Disc. Sect. I. p. 24.
ENTITLED, THUNDER;o REVEALED AT MECCA.p
AL. M. R.q These are the signs of the book of the Koran: and that which hath been sent down unto thee from thy LORD is the truth; but the greater part of men will not believe. It is GOD who hath raised the heavens without visible pillars; and then ascended his throne, and compelled the sun and the moon to perform their services; every of the heavenly bodies runneth an appointed course. He ordereth all things. He showeth his signs distinctly, that ye may be assured ye must meet your LORD at the last day. 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.r He causeth the night to cover the day. Herein are certain signs unto people who consider. And in the earth are tracts of land of different natures,s though bordering on each other; and also vineyards, and seeds, and palm-trees springing several from the same root, and singly from distinct roots. They are watered with the same water, yet we render some of them more excellent than others to eat. Herein are surely signs unto people who understand. If thou dost wonder at the infidels denying the resurrection, surely wonderful is their saying, After we shall have been reduced to dust, shall we be restored in a new creature? These are they who believe not in their LORD: these shall have collars on their necks,t and these shall be the inhabitants of hell fire: therein shall they abide for ever.
o This word occurs in the next page. p Or, according to some copies, at Medina. q The meaning of these letters is unknown. Of several conjectural explications which are given of them, the following is one: I am the most wise and knowing GOD. r As sweet and sour, black and white, small and large, &c.1 s Some tracts being fruitful and others barren, some plain and others mountainous, some proper for corn and others for trees, &c.2 t The collar here mentioned is an engine something like a pillory, but light enough for the criminal to walk about with. Besides the hole to fix it on the neck, there is another for one of the hands, which is thereby fastened to the neck.3 And in this manner the Mohammedans suppose the reprobates will appear at the day of judgment.4 Some understand this passage figuratively, of the infidels being bound in the chains of error and obstinacy.5
1 Idem, Jallalo'ddin. 2 Idem. 3 Vide Chardin, Voy. de Perse, tom. ii. p. 220. 4 See cap. 5, p. 81. 5 Al Beidâwi.
They will ask of thee to hasten evil rather than good:u although there have already been examples of the divine vengeance before them. Thy LORD is surely endued with indulgence towards men, notwithstanding their iniquity; but thy LORD is also severe in punishing. The infidels say, Unless a sign be sent down unto him from his LORD, we will not believe. Thou art commissioned to be a preacher only, and not a worker of miracles: and unto every people hath a director been appointed. GOD knoweth what every female beareth in her womb; and what the wombs want or exceed of their due time, or number of young. With him is everything regulated according to a determined measure. 10 He knoweth that which is hidden, and that which is revealed. He is the great, the most high. He among you who concealeth his words, and he who proclaimeth them in public; he also who seeketh to hide himself in the night, and he who goeth forth openly in the day, is equal in respect to the knowledge of God. Each of them hath angels mutually succeeding each other, before him, and behind him; they watch him by the command of GOD.x Verily GOD will not change his grace which is in men, until they change the disposition in their souls by sin. When GOD willeth evil on a people there shall be none to avert it; neither shall they have any protector beside him. It is he who causeth the lightning to appear unto you, to strike fear, and to raise hope,y and who formeth the pregnant clouds. The thunder celebrateth his praise,z and the angels also, for fear of him. He sendeth his thunderbolts, and striketh therewith whom he pleaseth, while they dispute concerning GOD;a for he is mighty in power. It is he who ought of right to be invoked; and the idols, which they invoke besides him, shall not hear them at all; otherwise than as he is heard, who stretcheth forth his hands to the water that it may ascend to his mouth, when it cannot ascend thither: the supplication of the unbelievers is utterly erroneous. Whatsoever is in heaven and on earth worshippeth GOD, voluntarily or of force;b and their shadows also, morning and evening.c Say, Who is the LORD of heaven and earth? Answer, GOD. Say, Have ye, therefore, taken unto yourselves protectors beside him, who are unable either to help, or to defend themselves from hurt? Say, Shall the blind and the seeing be esteemed equal? or shall darkness and light be accounted the same? or have they attributed companions unto GOD who have created as he hath created, so that their creation bear any resemblance unto his? Say, GOD is the creator of all things; he is the one, the victorious God.
u Provoking and daring thee to call down the divine vengeance on them for their impenitency. x See the Prelim. Disc. Sect. IV. p. 56. y Thunder and lightning being the sign of approaching rain; a great blessing, in the eastern countries more especially. z Or causeth those who hear it to praise him. Some commentators tell us that by the word thunder, in this place, is meant the angel who presides over the clouds, and drives them forwards with twisted sheets of fire.6 a This passage was revealed on the following occasion: Amer Ebn al Tofail and Arbad Ebn Rabîah, the brother of Labîd, went to Mohammed with an intent to kill him; and Amer began to dispute with him concerning the chief points of his doctrine, while Arbad, taking a compass, went behind him to dispatch him with his sword; but the prophet, perceiving his design, implored GOD'S protection; whereupon Arbad was immediately struck dead by thunder, and Amer was struck with a pestilential boil, of which he died in a short time, in a miserable condition.7 Jallalo'ddin, however, tells another story saying that Mohammed, having sent one to invite a certain man to embrace his religion, the person put this question to the missionary, Who is this apostle, and what is God? Is he of gold, or of silver, or of brass? Upon which a thunderbolt struck off his skull, and killed him. b The infidels and devils themselves being constrained to humble themselves before him, though against their will, when they are delivered up to punishment. c This is an allusion to the increasing and diminishing of the shadows, according to the height of the sun; so that, when they are the longest, which is in the morning and the evening, they appear prostrate on the ground, in the posture of adoration.
6 Idem, Jallalo'ddin. 7 Al Beidâwi. Vide Golii. not. in Adagia Arab. adject. ad Gram Erpenii, p. 99.
He causeth water to descend from heaven, and the brooks flow according to their respective measure, and the floods bear the floating froth: and from the metals which they melt in the fire, seeking to cast ornaments or vessels for use, there ariseth a scum like unto it. Thus GOD setteth forth truth and vanity. But the scum is thrown off, and that which is useful to mankind remaineth on the earth. Thus doth GOD put forth parables. Unto those who obey their LORD shall be given the most excellent reward: but those who obey him not, although they were possessed of whatever is in the whole earth and as much more, they would give it all for their ransom. These will be brought to a terrible account: their abode shall be hell; an unhappy couch shall it be! Shall he, therefore, who knoweth that what hath been sent down unto thee from thy LORD, is truth, be rewarded as he who is blind? The prudent only will consider; 20 who fulfil the covenant of GOD, and break not their contract; and who join that which GOD hath commanded to be joined,d and who fear their LORD, and dread an ill account; and who persevere out of a sincere desire to please their LORD, and observe the stated times of prayer, and give alms out of what we have bestowed on them, in secret and openly, and who turn away evil with good: the reward of these shall be paradise, gardens of eternal abode,e which they shall enter, and also whoever shall have acted uprightly, of their fathers, and their wives, and their posterity: and the angels shall go in unto them by every gate, saying, Peace be upon you, because ye have endured with patience; how excellent a reward is paradise! But as for those who violate the covenant of GOD, after the establishment thereof, and who cut in sunder that which GOD hath commanded to be joined, and act corruptly in the earth, on them shall a curse fall, and they shall have a miserable dwelling in hell. GOD giveth provision in abundance unto whom he pleaseth, and is sparing unto whom he pleaseth. Those of Mecca rejoice in the present life; although the present life, in respect of the future, is but a precarious provision. The infidels say, Unless a sign be sent down unto him from his LORD, we will not believe. Answer, Verily, GOD will lead into error whom he pleaseth, and will direct unto himself him who repenteth, and those who believe, and whose hearts rest securely in the meditation of GOD; shall not men's hearts rest securely in the meditation of GOD? They who believe and do that which is right shall enjoy blessedness, and partake of a happy resurrection.
d By believing in all the prophets, without exception, and joiningthereto the continual practice of their duty, both towards GOD and man.1e Literally, gardens of Eden. See chapter 9, p. 143.
1 Idem, Jallalo'ddin, Yahya.
Thus have we sent thee to a nation which other nations have preceded unto whom prophets have likewise been sent, that thou mayest rehearse unto them that which we have revealed unto thee, even while they believe not in the merciful God. Say unto them, He is my LORD; there is no GOD but he: in him do I trust, and unto him must I return. 30 Though a Koran were revealed by which mountains should be removed, or the earth cleaved in sunder, or the dead be caused to speak,f it would be in vain. But the matter belongeth wholly unto GOD. Do not, therefore, the believers know, that if GOD pleased, he would certainly direct all men? Adversity shall not cease to afflict the unbelievers for that which they have committed, or to sit down near their habitations,g until GOD'S promise come;h for GOD is not contrary to the promise. Apostles before thee have been laughed to scorn; and I permitted the infidels to enjoy a long and happy life: but afterwards I punished them; and how severe was the punishment which I inflicted on them! Who is it, therefore, that standeth over every soul, to observe that which it committeth? They attribute companions unto GOD. Say, Name them: will ye declare unto him that which he knoweth not in the earth? or will ye name them in outward speech only?i But the deceitful procedure of the infidels was prepared for them; and they are turned aside from the right path: for he whom GOD shall cause to err, shall have no director. They shall suffer a punishment in this life; but the punishment of the next shall be more grievous: and there shall be none to protect them against GOD. This is the description of paradise, which is promised to the pious. It is watered by rivers; its food is perpetual, and its shade also: this shall be the reward of those who fear God. But the reward of the infidels shall be hell fire. Those to whom we have given the scriptures, rejoice at what hath been revealed unto thee.k Yet there are some of the confederates who deny part thereof.l Say unto them, Verily I am commanded to worship GOD alone; and to give him no companion: upon him do I call, and unto him shall I return.
f These are miracles which the Koreish required of Mohammed; demanding that he would, by the power of his Korân, either remove the mountains from about Mecca, that they might have delicious gardens in their room, or that he would oblige the wind to transport them, with their merchandise, to Syria (according to which tradition, the words here translated, or the earth cleaved in sunder, should be rendered, or the earth be travelled over in an instant); or else raise to life Kosai Ebn Kelâb,1 and others of their ancestors, to bear witness to him; whereupon this passage was revealed. g It is supposed by some that these words are spoken to Mohammed, and then they must be translated in the second person, Nor shall thou cease to sit down, &c. For they say this verse relates to the idolaters of Mecca, who were afflicted with a series of misfortunes for their ill-usage of their prophet, and were also continually annoyed and harassed by his parties, which frequently plundered their caravans and drove off their cattle, himself sitting down with his whole army near the city in the expedition of al Hodeibîya.2 h i.e., Till death and the day of judgment overtake them; or, according to the exposition in the preceding note, until the taking of Mecca.3 i That is, calling them the companion of GOD, without being able to assign any reason, or give any proof why they deserve to be sharers in the honour and worship due from mankind to him.4 k viz., The first proselytes to Mohammedism from Judaism and Christianity; or the Jews and Christians in general, who were pleased to find the Korân so consonant to their own scriptures.5 l That is, such of them as had entered into a confederacy to oppose Mohammed; as did Caab Ebn al Ashraf, and the Jews who followed him, and al Seyid al Najrâni, al Akib, and several other Christians; who denied such parts of the Korân as contradicted their corrupt doctrines and traditions.6
1 See cap. 8, p. 128, note f. 2 Al Beidâwi. 3 Idem. 4 Idem. 5 See cap. 3, p. 52. 6 Idem.
To this purpose have we sent down the Koran a rule of judgment, in the Arabic language. And verily, if thou follow their desires, after the knowledge which hath been given thee, there shall be none to defend or protect thee against GOD. We have formerly sent apostles before thee, and bestowed on them wives and children;m and no apostle had the power to come with a sign, unless by the permission of GOD. Every age hath its book of revelation: GOD shall abolish and shall confirm what he pleaseth. With him is the original of the book.n 40 Moreover, whether we cause thee to see any part of that punishment wherewith we have threatened them, or whether we cause thee to die before it be inflicted on them, verily unto thee belongeth preaching only, but unto us inquisition. Do they not see that we come into their land, and straighten the borders thereof, by the conquests of the true believers? When GOD judgeth, there is none to reverse his judgment: and he will be swift in taking an account. Their predecessors formerly devised subtle plots against their prophets; but GOD is master of every subtle device. He knoweth that which every soul deserveth: and the infidels shall surely know, whose will be the reward of paradise. The unbelieverso will say, Thou art not sent of God. Answer, GOD is a sufficient witness between me and you, and he who understandeth the scriptures.
m As we have on thee. This passage was revealed in answer to the reproaches which were cast on Mohammed, on account of the great number of his wives. For the Jews said that if he was a true prophet, his care and attention would be employed about something else than women and the getting of children.7 It may be observed that it is a maxim of the Jews that nothing is more repugnant to prophecy than carnality.8 n Literally, the mother of the book; by which is meant the preserved table, from which all the written revelations which have been from time to time published to mankind, according to the several dispensations, are transcripts. o The persons intended in this passage, it is said, were the Jewish doctors.9
7 Jallalo'ddin, Yahya. 8 Vide Maimon. More Nev. part ii. c. 36, &c. 9 Al Beidâwi.