m The commentators relate that, by Nimrod's order, a large space was enclosed at Cûtha, and filled with a vast quantity of wood, which being set on fire burned so fiercely, that none dared to venture near it: then they bound Abraham, and putting him into an engine (which some suppose to have been of the devil's invention), shot him into the midst of the fire; from which he was preserved by the angel Gabriel who was sent to his assistance; the fire burning only the cords with which he was bound.1 They add that the fire having miraculously lost its heat, in respect to Abraham, became an odoriferous air, and that the pile changed to a pleasant meadow; though it raged so furiously otherwise, that, according to some writers, about two thousand of the idolaters were consumed by it.2 This story seems to have had no other foundation than that passage of Moses, where GOD is said to have brought Abraham out of Ur, of the Chaldees,3 misunderstood: which words the Jews, the most trifling interpreters of scripture, and some moderns who have followed them, have translated, out of the fire of the Chaldees; taking the word Ur, not for the proper name of a city, as it really is, but for an appellative, signifying fire.4 However, it is a fable of some antiquity, and credited, not only by the Jews, but by several of the eastern Christians; the twenty-fifth of the second Canûn, or January, being set apart in the Syrian calendar, for the commemoration of Abraham's being cast into the fire.5 The Jews also mention some other persecutions which Abraham underwent on account of his religion, particularly a ten years' imprisonment;6 some saying he was imprisoned by Nimrod;7 and others, by his father Terah.8 n Some tell us that Nimrod, on seeing this miraculous deliverance from his palace, cried out, that he would make an offering to the GOD of Abraham; and that he accordingly sacrificed four thousand kine.9 But, if he ever relented, he soon relapsed into his former infidelity: for he built a tower that he might ascend to heaven to see Abraham's GOD; which being overthrown,10 still persisting in his design, he would be carried to heaven in a chest borne by four monstrous birds; but after wandering for some time through the air, he fell down on a mountain with such a force, that he made it shake, whereto (as some fancy) a passage in the Korân11 alludes, which may be translated, although their contrivances be such as to make the mountains tremble. Nimrod, disappointed in his design of making war with GOD, turned his arms against Abraham, who, being a great prince, raised forces to defend himself; but GOD, dividing Nimrod's subjects, and confounding their language, deprived him of the greater part of his people, and plagued those who adhered to him by swarms of gnats, which destroyed almost all of them: and one of those gnats having entered into the nostril, or ear, of Nimrod, penetrated to one of the membranes of his brain, where, growing bigger every day, it gave him such intolerable pain, that he was obliged to cause his head to be beaten with a mallet, in order to procure some ease, which torture he suffered four hundred years; GOD being willing to punish, by one of the smallest of his creatures, him who insolently boasted himself to be lord of all.12 A Syrian calendar places the death of Nimrod, as if the time were well known, on the eighth of Thamûz, or July.13 o i.e., Palestine; in which country the greater part of the prophets appeared. p See chapter 2, p. 14. q See chapter 7, p. 113, &c., and chapter II, p. 166. r See chapter 8, p. 132, note z.
1 Al Beidâwi, Jallalo'ddin, &c. Vide Morgan's Mahometism Expl. v. I, chapter 4. 2 The MS Gospel of Barnabas, chapter 28. 3 Genes. xv. 7. 4 Vide Targ. Jonath. et Hierosol. in Genes. c. II et 15; et Hyde, de Rel. vet. Pers. p. 74, &c. 5 Vide Hyde, ibid., p. 73. 6 R. Eliez. Pirke, c. 26, &c. Vide Maim. More Nev. l. 3, c. 29. 7 Glossa Talmud. in Gemar. Bava bathra, 91, I. 8 In Aggada. 9 Al Beidâwi. 10 See chapter 16, p. 196. 11 Chapter 14, p. 190. 12 Vide D'Herbel. Bibl. Orient. Art. Nemrod. Hyde, ubi supra. 13 Vide Hyde, ibid. p. 74.
and we protected him from the people who accused our signs of falsehood; for they were a wicked people, wherefore we drowned them all. And remember David and Solomon, when they pronounced judgment concerning a field, when the sheep of certain people had fed therein by night, having no shepherd; and we were witnesses of their judgment: and we gave the understanding thereof unto Solomon.s And on all of them we bestowed wisdom, and knowledge. And we compelled the mountains to praise us, with David; and the birds also:t and we did this. 80 And we taught him the art of making coats of mail for you,u that they may defend you in your wars: will ye therefore be thankful? And unto Solomon we subjected a strong wind:x it ran at his command to the land whereon we had bestowed our blessing:y and we knew all things. And we also subjected unto his command divers of the devils, who might dive to get pearls for him, and perform other work besides this;z and we watched over them.a And remember Job;b when he cried unto his LORD, saying, Verily evil hath afflicted me: but thou art the most merciful of those who show mercy.
s Some sheep, in their shepherd's absence, having broken into another man's field (or vineyard, say others), by night, and eaten up the corn, a dispute arose thereupon: and the cause being brought before David and Solomon, the former said, that the owner of the land should take the sheep, in compensation of the damage which he had sustained; but Solomon, who was then but eleven years old, was of opinion that it would be more just for the owner of the field to take only the profit of the sheep, viz., their milk, lambs, and wool, till the shepherd should, by his own labour and at his own expense, put the field into as good condition as when the sheep entered it; after which the sheep might be returned to their master. And this judgment of Solomon was approved by David himself as better than his own.1 t Mohammed, it seems, taking the visions of the Talmudists for truth, believed that when David was fatigued with singing psalms, the mountains, birds, and other parts of the creation, both animate and inanimate, relieved him in chanting the divine praises. This consequence the Jews draw from the words of the psalmist, when he calls on the several parts of nature to join with him in celebrating the praise of GOD;2 it being their perverse custom to expound passages in the most literal manner, which cannot bear a literal sense without a manifest absurdity; and, on the contrary, to turn the plainest passages into allegorical fancies. u Men, before his inventing them, used to arm themselves with broad plates of metal. Lest this fable should want something of the marvellous, one writer tells us, that the iron which David used became soft in his hands like wax.3 x Which transported his throne with prodigious swiftness. Some say, this wind was violent or gentle, just as Solomon pleased.4 y viz., Palestine: whither the wind brought back Solomon's throne in the evening, after having carried it to a distant country in the morning. z Such as the building of cities and palaces, the fetching of rare pieces of art from foreign countries, and the like. a Lest they should swerve from his orders, or do mischief according to their natural inclinations. Jallalo'ddin says, that when they had finished any piece of building, they pulled it down before night, if they were not employed in something new. b The Mohammedan writers tell us, that Job was of the race of Esau, and was blessed with a numerous family, and abundant riches; but that GOD proved him, by taking away all that he had, even his children, who were killed by the fall of a house; notwithstanding which he continued to serve GOD, and to return him thanks, as usual; that he was then struck with a filthy disease, his body being full of worms, and so offensive, that as he lay on the dunghill none could bear to come near him: that his wife, however (whom some call Rahmat the daughter of Ephraim the son of Joseph, and others Makhir the daughter of Manasses), attended him with great patience, supporting him with what she earned by her labour; but that the devil appeared to her one day, after having reminded her of her past prosperity, promised her that if she would worship him, he would restore all they had lost; whereupon she asked her husband's consent, who was so angry at the proposal, that he swore, if he recovered, to give his wife a hundred stripes: that Job having pronounced the prayer recorded in this passage, GOD sent Gabriel, who taking him by the hand raised him up; and at the same time a fountain sprang up at his feet, of which having drank, the worms fell off his body, and washing therein he recovered his former health and beauty: that GOD then restored all to him double; his wife also becoming young and handsome again, and bearing him twenty-six sons; and that Job, to satisfy his oath, was directed by GOD to strike her one blow with a palm-branch having a hundred leaves.1 Some, to express the great riches which were bestowed on Job after his sufferings, say he had two threshing-floors, one for wheat, and the other for barley, and that GOD sent two clouds which rained gold on the one, and silver on the other, till they ran over.2 The traditions differ as to the continuance of Job's calamities; one will have it to be eighteen years, another thirteen, another three, and another exactly seven years seven months and seven hours.
1 Al Beidâwi, Jallalo'ddin, &c. 2 See Psalm cxlviii3 Tarikh Montakkab. Vide D'Herbel. p. 284.4 See chapter 27.
Wherefore we heard him, and relieved him from the evil which was upon him: and we restored unto him his family, and as many more with them, through our mercy, and for an admonition unto those who serve God. And remember Ismael, and Edris,c and Dhu'lkefl.d All these were patient persons; wherefore we led them into our mercy; for they were righteous doers. And remember Dhu'lnun,e when he departed in wrath,f and thought that we could not exercise our power over him. And he cried out in the darkness,g saying, There is no GOD, besides thee: praise be unto thee! Verily I have been one of the unjust. 90 Wherefore we heard him, and delivered him from affliction;h for so do we deliver the true believers. And remember Zacharias, when he called upon his LORD, saying, O LORD, leave me not childless: yet thou art the best heir. Wherefore we heard him, and we gave him John; and we rendered his wife fit for bearing a child unto him. These strove to excel in good works, and called upon us with love, and with fear; and humbled themselves before us. And remember her who preserved her virginity,i and into whom we breathed of our spirit; ordaining her and her son for a sign unto all creatures. Verily this your religion is one religion,j and I am your LORD; wherefore serve me. But the Jews and Christians have made schisms in the affair of their religion among themselves; but all of them shall appear before us. Whosoever shall do good works, being a true believer, there shall be no denial of the reward due to his endeavors; and we will surely write it down unto him. An inviolable prohibition is laid on every city which we shall have destroyed; for that they shall not return any more into the world,
c See chapter 19, p. 230. d Who this prophet was is very uncertain. One commentator will have him to be Elias, or Joshua, or Zacharias:3 another supposes him to have been the son of Job, and to have dwelt in Syria; to which some add, that he was first a very wicked man, but afterwards repenting, died; upon which these words appeared miraculously written over his door, Now hath God been merciful unto Dhu'lkefl:4 and a third tells us he was a person of great strictness of life, and one who used to decide causes to the satisfaction of all parties, because he was never in a passion: and that he was called Dhu'lkefl from his continual fasting, and other religious exercises.5 e This is the surname of Jonas; which was given him because he was swallowed by the fish. See chapter 10, p. 157. f Some suppose Jonas's anger was against the Ninevites, being tired with preaching to them for so long a time, and greatly disgusted at their obstinacy and ill usage of him; but others, more agreeably to scripture, say the reason of his ill humour was GOD'S pardoning of that people on their repentance, and averting the judgment which Jonas had threatened them with, so that he thought he had been made a liar.6 g i.e., Out of the belly of the fish. h See chapter 37. i Namely, the Virgin Mary j Being the same which was professed by all the prophets, and holy men and women, without any fundamental difference or variation.
1 Al Beidâwi, Jallalo'ddin, Abu'lfeda, &c. See D'Herbel. Bibl. Orient. Art. Aicub. 2 Jallalo'ddin. 3 Al Beidâwi. 4 Abu'lf. 5 Jallalo'ddin. 6 Al Beidâwi.
until Gog and Magog shall have a passage opened for them,k and they shall hasten from every high hill,l and the certain promise shall draw near to be fulfilled: and behold, the eyes of the infidels shall be fixed with astonishment, and they shall say, Alas for us! we were formerly regardless of this day; yea, we were wicked doers. Verily both ye, O men of Mecca, and the idols which ye worship besides GOD, shall be cast as fuel into hell fire: ye shall go down into the same. If these were really gods, they would not go down into the same: and all of them shall remain therein forever. 100 In that place shall they groan for anguish; and they shall not hear ought therein.m As for those unto whom the most excellent reward of paradise hath been predestinated by us, they shall be transported far off from the same;n they shall not hear the least sound thereof: and they shall continue forever in the felicity which their souls desire. The greatest terror shall not trouble them; and the angels shall meet them to congratulate them, saying, This is your day which ye were promised. On that day we will roll up the heavens, as the angel al Sijilo rolleth up the book wherein every man's actions are recorded. As we made the first creature out of nothing, so we will also reproduce it at the resurrection. This is a promise which it lieth on us to fulfil: we will surely perform it. And now have we written in the psalms, after the promulgation of the law, that my servants the righteous shall inherit the earth.p Verily in this book are contained sufficient means of salvation, unto people who serve God. We have not sent thee, O Mohammed, but as a mercy unto all creatures. Say, No other hath been revealed unto me, than that your GOD is one GOD: will ye therefore be resigned unto him? But if they turn their backs to the confession of God's unity, say, I proclaim war against you all equally:q but I know not whether that which ye are threatened withr be nigh, or whether it be far distant. 110 Verily God knoweth the discourse which is spoken in public; and he also knoweth that which ye hold in private. I know not but peradventure the respite granted you is for a trial of you; and that he may enjoy the prosperity of this world for a time. Say, LORD, judge between me and my adversaries with truth. Our LORD is the Merciful; whose assistance is to be implored against the blasphemies and calumnies which ye utter.
k i.e., Until the resurrection; one sign of the approach whereof will be the eruption of those barbarians.1 l In this passage some copies, instead of hadabin, i.e., an elevated part of the earth, have jadathin, which signifies a grave; and if we follow the latter reading, the pronoun they must not refer to Gog and Magog, but to mankind in general. m Because of their astonishment and the insupportable torments they shall endure; or, as others expound the words, They shall not hear therein anything which may give them the least comfort. n One Ebn al Zabári objected to the preceding words, Both ye and that which ye worship besides GOD, shall be cast into hell, because, being general , they asserted an absolute falsehood; some of the objects of idolatrous worship being so far from any danger of damnation, that they were in the highest favour with GOD, as JESUS, Ezra, and the angels: wherefore this passage was revealed, excepting those who were predestined to salvation.2 o Whose office it is to write down the actions of every man's life, which, at his death, he rolls up, as completed. Some pretend one of Mohammed's scribes is here meant: and others take the word Sijil, or, as it is also written, Sijjill, for an appellative, signifying a book or written scroll; and accordingly render the passage, as a written scroll is rolled up.3 p These words are taken from Psalm xxxvii. v. 29. q Or, I have publicly declared unto you what I was commanded. r viz., The losses and disgraces which ye shall suffer by the future successes of the Moslems; or, the day of judgment.
1 See the Prelim. Disc. Sect. IV. p. 63. 2 Al Beidâwi, Jallalo'ddin. 3 Iidem, &c.
ENTITLED, THE PILGRIMAGE;s REVEALED AT MECCA.t
O MEN of Mecca, fear your LORD. Verily the shock of the last houru will be a terrible thing. On the day whereon ye shall see it, every woman who giveth suck shall forget the infant which she suckleth,x and every female that is with young shall cast her burden; and thou shalt see men seemingly drunk, yet they shall not be really drunk: but the punishment of GOD will be severe. There is a man who disputeth concerning GOD without knowledge,y and followeth every rebellious devil: against whom it is written, that whoever shall take him for his patron, he shall surely seduce him, and shall lead him into the torment of hell. O men, if ye be in doubt concerning the resurrection, consider that we first created you of the dust of the ground; afterwards, of seed; afterwards, of a little coagulated blood;z afterwards, of a piece of flesh, perfectly formed in part, and in part imperfectly formed; that we might make our power manifest unto you: and we caused that which we please to rest in the wombs, until the appointed time of delivery. Then we bring you forth infants; and afterwards we permit you to attain your age of full strength: and one of you dieth in his youth, and another of you is postponed to a decrepit age, so that he forgetteth whatever he knew. Thou seest the earth sometimes dried up and barren: but when we send down rain thereon, it is put in motion and swelleth, and produceth every kind of luxuriant vegetables. This showeth that GOD is the truth, and that he raiseth the dead to life, and that he is almighty; and that the hour of judgment will surely come (there is no doubt thereof), and that GOD will raise again those who are in the graves.
s Some ceremonies used at the pilgrimage of Mecca being mentioned in this chapter, gave occasion to the inscription. t Some1 except two verses, beginning at these words, There are some men who serve GOD, in a wavering manner, &c. And others2 six verses, beginning at, These are two opposite parties, &c. u Or, the earthquake which, some say, is to happen a little before the sun rises from the west; one sign of the near approach of the day of judgment.3 x See the Prelim. Disc. Sect. IV. p. 64. y This passage was revealed on account of al Nodar Ebn al Hareth, who maintained that the angels were the daughters of GOD, that the Korân was a fardel of old fables, and denied the resurrection.4 z See chapter 96.
1 Jallalo'ddin. 2 Al Beidâwi. 3 See the Prelim. Disc. Sect. IV. p. 61, &c. 4 Al Beidâwi.
There is a man who disputeth concerning GOD without either knowledge, or a direction, or an enlightening book;a proudly turning his side, that he may seduce men from the way of GOD. Ignominy shall attend him in this world; and on the day of resurrection we will make him taste the torment of burning, 10 when it shall be said unto him. This thou sufferest because of that which thy hands have formerly committed; for GOD is not unjust towards mankind. There are some men who serve GOD in a wavering manner, standing, as it were, on the vergeb of the true religion. If good befall one of them, he resteth satisfied therein; but if any tribulation befall him, he turneth himself round, with the loss both of this world, and of the life to come. This is manifest perdition. He will call upon that, besides GOD, which can neither hurt him, nor profit him. This is an error remote from truth. He will invoke him who will sooner be of hurt to his worshipper than of advantage. Such is surely a miserable patron, and a miserable companion. But GOD will introduce those who shall believe, and do righteous works, into gardens through which rivers flow; for GOD doth that which he pleaseth. 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 can render that ineffectual, for which he was angry.c Thus do we send down the Koran, being evident signs: for GOD directeth whom he pleaseth. As to the true believers, and those who Judaize, and the Sabians, and the Christians, and the Magians, and the idolaters; verily GOD shall judge between them on the day of resurrection; for GOD is witness of all things. Dost thou not perceive that all creatures both in heaven and on earth adore GOD;d and the sun, and the moon, and the stars, and the mountains, and the trees, and the beasts, and many men? but many are worthy of chastisement: and whomsoever GOD shall render despicable, there shall be none to honour; for GOD doth that which he pleaseth.
a The person here meant, it is said, was Abu Jahl,1 a principal man among the Koreish, and a most inveterate enemy of Mohammed and his religion. His true name was Amru Ebn Heshâm, of the family of Makhzûm; and he was surnamed Abu'lhocm, i.e., the father of wisdom, which was afterwards changed into Abu Jahl, or the father of folly. He was slain in the battle of Bedr.2 b This expression alludes to one who being posted in the skirts of an army, if he sees the victory inclining to his own side, stands his ground, but if the enemy is likely to prevail, takes to his heels. The passage, they say, was revealed on account of certain Arabs of the desert, who came to Medina, and having professed Mohammedism, were well enough pleased with it so long as their affairs prospered, but if they met with any adversity, were sure to lay the blame on their new religion. A tradition of Abu Saïd mentions another accident as the occasion of this passage, viz., that a certain Jew embraced Islâm, but afterwards taking a dislike to it, on account of some misfortune which had befallen him, went to Mohammed, and desired he might renounce it, and be freed from the obligation of it: but the prophet told him that no such thing was allowed in his religion.3 c Or, Let him tie a rope to the roof of his house, and hang himself; that is, let him carry his anger and resentment to ever so great a height, even to be driven to the most desperate extremities, and see whether with all his endeavours he will be able to intercept the divine assistance.4 d Confessing his power, and obeying his supreme command.
1 Jallalo'ddin. 2 See chapter 8, p. 132. 3 Al Beidâwi. 4 Idem.
20 These are two opposite parties, who dispute concerning their LORD.e And they who believe not shall have garments of fire fitted unto them: boiling water shall be poured on their heads; their bowels shall be dissolved thereby, and also their skins; and they shall be beaten with maces of iron. So often as they shall endeavor to get out of hell, because of the anguish of their torments, they shall be dragged back into the same; and their tormentors shall say unto them, Taste ye the pain of burning. GOD will introduce those who shall believe, and act righteously, into gardens through which rivers flow: they shall be adorned therein with bracelets of gold, and pearls; and their vestures therein shall be silk. They are directed unto a good saying;f and are directed into the honourable way. But they who shall disbelieve, and obstruct the way of GOD, and hinder men from visiting the holy temple of Mecca, which we have appointed for a place of worship unto all men: the inhabitant thereof, and the stranger have an equal right to visit it: and whosoever shall seek impiously to profane it, we will cause him to taste a grievous torment. Call to mind when we gave the site of the house of the Caaba for an abode unto Abraham,g saying, Do not associate anything with me; and cleanse my house for those who compass it, and who stand up, and who bow down to worship. And proclaim unto the people a solemn pilgrimage;h let them come unto thee on foot, and on every lean camel, arriving from every distant road; that they may be witnesses of the advantages which accrue to them from the visiting this holy place,i and may commemorate the name of GOD on the appointed days,j in gratitude for the brute cattle which he hath bestowed on them. Wherefore eat thereof, and feed the needy, and the poor. 30 Afterwards let them put an end to the neglect of their persons;k and let them pay their vows,l and compass the ancient house.m
e viz., The true believers, and the infidels. The passage is said to have been revealed on occasion of a dispute between the Jews and the Mohammedans; the former insisting that they were in greater favour with GOD, their prophet and revelations being prior to those of the latter; and these replying, that they were more in GOD'S favour, for that they believed not only in Moses but also in Mohammed, and in all the scriptures without exception; whereas the Jews rejected Mohammed, though they knew him to be a prophet, out of envy.1 f viz., The profession of GOD'S unity; or these words, which they shall use at their entrance into paradise, Praise be unto GOD, who hath fulfilled his promise unto us.2 g i.e., For a place of religious worship; showing him the spot where it had stood, and also the model of the old building, which had been taken up to heaven at the flood.3 h It is related that Abraham, in obedience to this command, went up to Mount Abu kobeis, near Mecca, and cried from thence, O men, perform the pilgrimage to the house of your LORD; and that GOD caused those who were then in the loins of their fathers, and the wombs of their mothers, from east to west, and who, he knew beforehand, would perform the pilgrimage, to hear his voice. Some say, however, that these words were directed to Mohammed, commanding him to proclaim the pilgrimage of valediction:4 according to which exposition the passage must have been revealed at Medina. i viz., The temporal advantage made by the great trade driven at Mecca during the pilgrimage, and the spiritual advantage of having performed so meritorious a work. j Namely, The ten first days of Dhu'lhajja; or the tenth day of the same month, on which they slay the sacrifices, and the three following days.5 k By shaving their heads, and other parts of their bodies, and cutting their beards and nails in the valley of Mina; which the pilgrims are not allowed to do from the time they become Mohrims, and have solemnly dedicated themselves to the performance of the pilgrimage, till they have finished the ceremonies, and slain their victims.6 l By doing the good works which they have vowed to do in their pilgrimage. Some understand the words only of the performance of the requisite ceremonies. m i.e., The Caaba; which the Mohammedans pretend was the first edifice built and appointed for the worship of GOD.1 The going round this chapel is a principal ceremony of the pilgrimage, and is often repeated; but the last time of their doing it, when they take their farewell of the temple, seems to be more particularly meant in this place.
1 Idem. 2 Idem. 3 See the Prelim. Disc., Sect. IV.4 Al Beidâwi. 5 Idem, Jallalo'ddin. 6 Iidem. Seechapter 2, p. 14, chapter 5, p. 85, and Bobov. de Peregr. Meccana, p. 15, &c.1 See chapter 3, p. 42, and the Prelim. Disc. Sect. IV.
This let them do. And whoever shall regard the sacred ordinances of GOD;n this will be better for him in the sight of his LORD. All sorts of cattle are allowed you to eat, except what hath been read unto you, in former passages of the Koran, to be forbidden. But depart from the abomination of idols, and avoid speaking that which is false:o being orthodox in respect to GOD, associating no other god with him; for whoever associateth, any other with GOD is like that which falleth from heaven, and which the birds snatch away, or the wind bloweth to a far distant place.p This is so. And whoso maketh valuable offerings unto GOD;q verily they proceed from the piety of men's hearts. 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. Unto the professors of every religionr 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; whose hearts, when mention is made of GOD, are struck with fear; and unto those who patiently endure that which befalleth them; and who duly perform their prayers, and give alms out of what we have bestowed on them. 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:s and when they are fallen down dead, eat of them; and give to eat thereof both unto him who is content with what is given him, without asking, and unto him who asketh.t Thus have we given you dominion over them, that ye might return us thanks.
n By observing what he has commanded, and avoiding what he has forbidden, or, as the words also signify, Whoever shall honour what GOD hath sanctified, or commanded not to be profaned; as the temple and territory of Mecca, and the sacred months, &c. o Either by asserting wrong and impious things of the Deity; or by bearing false witness against your neighbours. p Because he who falls into idolatry, sinketh from the height of faith into the depth of infidelity, has his thoughts distracted by wicked lusts, and is hurried by the devil into the most absurd errors.2 q By choosing a well-favoured and costly victim, in honour of him to whom it is destined. They say Mohammed once offered a hundred fat camels, and among them one which had belonged to Abu Jahl, having in his nose a ring of gold: and that Omar offered a noble camel, for which he had been bid three hundred dinârs.3 The original may also be translated generally, Whoso regardeth the rites of the pilgrimage, &c. But the victims seem to be more particularly intended in this place. r Jallalo'ddin understands this passage in a restrained sense, of the former nations who were true believers; to whom God appointed a sacrifice, and a fixed place and proper ceremonies for the offering of it. s That is, as some expound the word, standing on three feet, having one of their fore feet tied up, which is the manner of tying camels to prevent their moving from the place. Some copies instead of sawâffa, read sawâffena, from the verb safana, which properly signifies the posture of a horse, when he stands on three feet, the edge of the fourth only touching the ground. t Or, as the words may also be rendered, Unto him who asketh in a modest and humble manner, and unto him who wanteth but dareth not ask.
2 Al Beidâwi. 3 Idem.
Their flesh is not accepted of GOD, neither their blood; but your piety is accepted of him. Thus have we given you dominion over them, that ye might magnify GOD, for the revelations whereby he hath directed you. And bear good tidings unto the righteous, that GOD will repel the ill designs of the infidels from the true believers; for GOD loveth not every perfidious unbeliever. 40 Permission is granted unto those who take arms against the unbelievers, for that they have been unjustly persecuted by them (and GOD is certainly able to assist them): who have been turned out of their habitations injuriously, and for no other reason than because they say, Our LORD is GOD.u And if GOD did not repel the violence of some men by others, verily monasteries, and churches, and synagogues, and the temples of the Moslems, wherein the name of GOD is frequently commemorated, would be utterly demolished.x And GOD will certainly assist him who shall be on his side: for GOD is strong and mighty. And he will assist those who, if we establish them in the earth, will observe prayer, and give alms, and command that which is just, and forbid that which is unjust. And unto GOD shall be the end of all things. If they accuse thee, O Mohammed, of imposture; consider that, before them, O Mohammed, of imposture; consider that, before them, the people of Noah, and the tribes of Ad and Thamud, and the people of Abraham, and the people of Lot, and the inhabitants of Madian, accused their prophets of imposture: and Moses was also charged with falsehood. And I granted a long respite unto the unbelievers: but afterwards I chastised them; and how different was the change I made in their condition! How many cities have we destroyed, which were ungodly, and which are now fallen to ruin on their roofs? And how many wells have been abandoned,y and lofty castles? Do they not therefore journey through the land? And have they not hearts to understand with, or ears to hear with? Surely as to these things their eyes are not blind, but the hearts are blind which are in their breasts. They will urge thee to hasten the threatened punishment; but GOD will not fail to perform what he hath threatened: and verily one day with thy LORD is as a thousand years, of those which ye compute.z Unto how many cities have I granted respite, though they were wicked? Yet afterwards I chastised them: and unto me shall they come to be judged at the last day. Say, O men, verily I am only a public preacher unto you.
u This was the first passage of the Korân which allowed Mohammed and his followers to defend themselves against their enemies by force, and was revealed a little before the flight to Medina; till which time the prophet had exhorted his Moslems to suffer the injuries offered them with patience, which is also commanded in above seventy different places of the Korân.1 x That is, The public exercise of any religion, whether true or false, is supported only by force; and therefore, as Mohammed would argue, the true religion must be established by the same means. y That is, How many spots in the deserts, which were formerly inhabited, are now abandoned? a neglected well being the proper sign of such a deserted dwelling in those parts, as ruins are of a demolished town. Some imagine that this passage intends more particularly a well at the foot of a certain hill in the province of Hadramaut, and a castle built on the top of the same hill, both belonging to the people of Handha Ebn Safwân, a remnant of the Thamudites, who having killed their prophet, were utterly destroyed by GOD, and their dwelling abandoned.2 z See 2 Pet. iii. 8.
1 Al Beidâwi, &c. Vide the Prelim. Disc. Sect. II. p. 38, &c. 2 Iidem
And they who believe, and do good works, shall obtain forgiveness and an honourable provision. 50 But those who endeavor to make our signs of none effect shall be the inhabitants of hell. We have sent no apostle, or prophet, before thee, but, when he read, Satan suggested some error in his reading.a But GOD shall make void that which Satan hath suggested: then shall GOD confirm his signs; for GOD is knowing and wise. But this he permitteth, that he may make that which Satan hath suggested, a temptation unto those in whose hearts there is an infirmity, and whose hearts are hardened (for the ungodly are certainly in a wide disagreement from the truth): and that they on whom knowledge hath been bestowed may know that this book is the truth from thy LORD, and may believe therein; and that their hearts may acquiesce in the same: for GOD is surely the director of those who believe, into the right way. But the infidels will not cease to doubt concerning it, until the hour of judgment cometh suddenly upon them; or until the punishment of a grievous dayb overtake them. On that day the kingdom shall be GOD'S: he shall judge between them. And they who shall have believed, and shall have wrought righteousness, shall be in gardens of pleasure; but they who shall have disbelieved, and shall have charged our signs with falsehood, those shall suffer a shameful punishment. 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. He will surely introduce them with an introduction with which they shall be well pleased; for GOD is knowing and gracious. This is so. Whoever shall take a vengeance equal to the injury which hath been done him,c and shall afterwards be unjustly treated;d verily GOD will assist him: for GOD is merciful, and ready to forgive. 60 This shall be done, for that GOD causeth the night to succeed the day, and he causeth the day to succeed the night; and for that GOD both heareth and seeth.
a The occasion of the passage is thus related. Mohammed one day reading the 53rd chapter of the Korân, when he came to this verse, What think ye of Allât, and al Uzza, and of Manâh, the other third goddess? the devil put the following words into his mouth, which he pronounced through inadvertence, or, as some tell us, because he was then half asleep.1 viz., These are the most high and beauteous damsels, whose intercession is to be hoped for. The Koreish, who were sitting near Mohammed, greatly rejoiced at what they had heard, and when he had finished the chapter, joined with him and his followers in making their adoration: but the prophet, being acquainted by the angel Gabriel with the reason of their compliance, and with what he had uttered, was deeply concerned at his mistake, till this verse was revealed for his consolation.2 We are told however by Al Beidâwi, that the more intelligent and accurate persons reject the aforesaid story; and the verb, here translated read, signifying also to wish for anything, interpret the passage of the suggestions of the devil to debauch the affections of those holy persons, or to employ their minds in vain wishes and desires. b Or, a day which maketh childless; by which some great misfortune in war is expressed: as the overthrow the infidels received at Bedr. Some suppose the resurrection is here intended. c And shall not take a more severe revenge than the fact deserves. d By the aggressor's seeking to revenge himself again of the person injured, by offering him some further violence. The passage seems to relate to the vengeance which the Moslems should take of the infidels, for their unjust persecution of them.
1 Yahya. 2 Al Beidâwi, Jallalo'ddin, Yahya, &c. See chapter 16, p. 203.
This, because GOD is truth, and because what they invoke besides him is vanity; and for that GOD is the high, the mighty. Dost thou not see that GOD sendeth down water from heaven, and the earth becometh green? for GOD is gracious and wise. Unto him belongeth whatsoever is in heaven and on earth: and GOD is self- sufficient, worthy to be praised. Dost thou not see that GOD hath subjected whatever is in the earth to your service, and also the ships which sail in the sea, by his command? And he withholdeth the heaven that it fall not on the earth, unless by his permission:e for GOD is gracious unto mankind, and merciful. It is he who hath given you life, and will hereafter cause you to die; afterwards he will again raise you to life, at the resurrection: but man is surely ungrateful. Unto the professors of every religion have we appointed certain rites, which they observe. Let them not therefore dispute with thee concerning this matter: but invite them unto thy LORD: for thou followest the right direction. But if they enter into debate with thee, answer, GOD well knoweth that which ye do: GOD will judge between you on the day of resurrection, concerning that wherein ye now disagree. Dost thou not know that GOD knoweth whatever is in heaven and on earth? Verily this is written in the book of his decrees: this is easy with GOD. 70 They worship, besides GOD, that concerning which he hath sent down no convincing proof, and concerning which they have no knowledge: but the unjust doers shall have none to assist them. And when our evident signs are rehearsed unto them, thou mayest perceive, in the countenances of the unbelievers, a disdain thereof: it wanteth little but that they rush with violence on those who rehearse our signs unto them. Say, Shall I declare unto you a worse thing than this? The fire of hell, which GOD hath threatened unto those who believe not, is worse; and an unhappy journey shall it be thither. O men, a parable is propounded unto you; wherefore hearken unto it. Verily the idols which ye invoke, besides GOD, can never create a single fly, although they were all assembled for that purpose: and if the fly snatch anything from them, they cannot recover the same from it.f Weak is the petitioner, and the petitioned. They judge not of GOD according to his due estimation: for GOD is powerful and mighty. GOD chooseth messengers from among the angels,g and from among men: for GOD is he who heareth and seeth. He knoweth that which is before them, and that which is behind them: and unto GOD shall all things return. O true believers, bow down, and prostrate yourselves, and worship your LORD; and work righteousness, that ye may be happy: and fight in defence of GOD'S true religion, as it behooveth you to fight for the same. He hath chosen you, and hath not imposed on you any difficulty in the religion which he hath given you, the religion of your father Abraham: he hath named you Moslems
e Which it will do at the last day. f The commentators say, that the Arabs used to anoint the images of their gods with some odoriferous composition, and with honey, which the flies eat, though the doors of the temple were carefully shut, getting in at the windows or crevices. Perhaps Mohammed took this argument from the Jews, who pretend that the temple of Jerusalem, and the sacrifices there offered to the true GOD, were never annoyed by flies;1 whereas swarms of those insects infested the heathen temples, being drawn thither by the steam of the sacrifices.2 g Who are the bearers of the divine revelations to the prophets; but ought not to be the objects of worship.
1 Pirke Aboth c. 5, Sect. 6, 7. 2 Vide Selden, de Diis Syris, Synt. 2, c. 6.
heretofore, and in this book; that our apostle may be a witness against you at the day of judgment, and that ye may be witnesses against the rest of mankind. Wherefore be ye constant at prayer; and give alms: and adhere firmly unto GOD. He is your master; and he is the best master, and the best protector.
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NOW are the true believers happy:who humble themselves in their prayer,and who eschew all vain discourse,and who are doers of alms-deeds;and who keep themselves from carnal knowledge of any womenexcept their wives, or the captives which their right hands possess (foras to them they shall be blameless:but whosoever coveteth any woman beyond these, they are transgressors):and who acquit themselves faithfully of their trust, and justly performtheir covenant;and who observe their appointed times of prayer:10 these shall be the heirs,who shall inherit paradise; they shall continue therein forever.We formerly created man in a finer sort of clay;afterwards we placed him in the form of seed in a sure receptacle:hafterwards we made the seed coagulated blood; and we formed thecoagulated blood into a piece of flesh: then we formed the piece of flesh intobones: and we clothed those bones with flesh: then we produced the same byanother creation.i Wherefore blessed be GOD, the most excellent Creator!jAfter this shall ye die:and afterwards shall ye be restored to life, on the day of resurrection.And we have created over you seven heavens:k and we are not negligent ofwhat we have created.And we send down rain from heaven, by measure; and we cause it to remainon the earth: we are also certainly able to deprive you of the same.And we cause gardens of palm-trees, and vineyards, to spring forth foryou by means thereof; wherein ye have many fruits, and whereof ye eat.20 And we also raise for you a tree springing from Mount Sinai;l whichproduceth oil, and a sauce for those who eat.
h viz., The womb.i i.e., Producing a perfect man, composed of soul and body.j See chapter 6, p. 97, note d.k Literally, seven paths; by which the heavens are meant, because,according to some expositors they are the paths of the angels and of thecelestial bodies: though the original word also signifies things which arefolded or placed like stories one above another, as the Mohammedans supposethe heavens to be.l viz., The olive. The gardens near this mountain are yet famous forthe excellent fruit-trees of almost all sorts which grow there.1
1 Vide Voyages de Thevenot, liv. 2, ch. 9.
Ye have likewise an instruction in the cattle; we give you to drink of the milk which is in their bellies, and ye receive many advantages from them; and of them do ye eat: and on them, and on ships, are ye carried.m We sent Noah heretofore unto his people, and he said, O my people, serve GOD: ye have no GOD besides him; will ye therefore not fear the consequence of your worshipping other gods? And the chiefs of his people, who believed not, said, This is no other than a man, as ye are: he seeketh to raise himself to a superiority over you. If GOD had pleased to have sent a messenger unto you, he would surely have sent angels: we have not heard this of our fore-fathers. Verily he is no other than a man disturbed with frenzy: wherefore wait concerning him for a time. Noah said, O LORD, do thou protect me; for that they accuse me of falsehood. And we revealed our orders unto him, saying, Make the ark in our sight; and according to our revelation. And when our decree cometh to be executed, and the oven shall boil and pour forth water, carry into it of every species of animals one pair; and also thy family, except such of them on whom a previous sentence of destruction hath passed:n and speak not unto me in behalf of those who have been unjust; for they shall be drowned. And when thou and they who shall be with thee shall go up into the ark, say Praise be unto GOD, who hath delivered us from the ungodly people! 30 And say, O LORD, cause me to come down from this ark with a blessed descent; for thou art the best able to bring me down from the same with safety. Verily herein were signs of our omnipotence; and we proved mankind thereby. Afterwards we raised up another generationo after them; and we sent unto them an apostle from among them,p who said, Worship GOD: ye have no GOD besides him; will ye therefore not fear his vengeance? And the chiefs of his people, who believed not, and who denied the meeting of the life to come, and on whom we had bestowed affluence in this present life, said, This is no other than a man, as ye are; he eateth of that whereof ye eat, and he drinketh of that whereof ye drink: and if ye obey a man like unto yourselves, ye will surely be sufferers. Doth he threaten you that after ye shall be dead, and shall become dust and bones, ye shall be brought forth alive from your graves? Away, away with that ye are threatened with! There is no other life besides our present life: we die, and we live; and we shall not be raised again. 40 This is no other than a man, who deviseth a lie concerning GOD: but we will not believe him. Their apostle said, O LORD, defend me; for that they have accused me of imposture. God answered, After a little while they shall surely repent their obstinacy. Wherefore a severe punishment was justly inflicted on them, and we rendered them like the refuse which is carried down by a stream. Away therefore with the ungodly people! Afterwards we raised up other generationsq after them.
m The beast more particularly meant in this place is the camel, whichis chiefly used for carriage in the east; being called by the Arabs, the landship, on which they pass those seas of sand, the deserts.n See chapter 11, p. 160, &c.o Namely, the tribe of Ad, or of Thamud.p viz., The prophet Hûd, or Sâleh.q As the Sodomites, Midianites, &c.
No nation shall be punished before their determined time; neither shall they be respited after. Afterwards we sent our apostles, one after another. So often as their apostle came unto any nation, they charged him with imposture: and we caused them successively to follow one another to destruction; and we made them only subjects of traditional stories. Away therefore with the unbelieving nations! Afterwards we sent Moses, and Aaron his brother, with our signs and manifest power, unto Pharaoh and his princes: but they proudly refused to believe on him; for they were a haughty people. And they said, Shall we believe on two men like unto ourselves; whose people are our servants? 50 And they accused them of imposture: wherefore they became of the number of those who were destroyed. And we heretofore gave the book of the law unto Moses, that the children of Israel might be directed thereby. And we appointed the son of Mary, and his mother, for a sign: and we prepared an abode for them in an elevated part of the earth,r being a place of quiet and security, and watered with running springs. O apostles, eat of those things which are good;s and work righteousness: for I well know that which ye do. This your religion is one religion;t and I am your LORD: wherefore fear me. But men have rent the affair of their religion into various sects: every party rejoiceth in that which they follow. Wherefore leave them in their confusion, until a certain time.u Do they think that we hasten unto them the wealth and children which we have abundantly bestowed on them, for their good? But they do not understand. Verily they who stand in awe, for fear of their LORD, 60 and who believe in the signs of their LORD, and who attribute not companions unto their LORD; and who give that which they give in alms, their hearts being struck with dread, for that they must return unto their LORD: these hasten unto good, and are foremost to obtain the same. We will not impose any difficulty on a soul, except according to its ability; with us is a book, which speaketh the truth; and they shall not be injured. But their hearts are drowned in negligence, as to this matter: and they have works different from those we have mentioned; which they will continue to do, until when we chastise such of them as enjoy an affluence of fortune, by a severe punishment,x behold, they cry aloud for help:
r The commentators tell us the place here intended is Jerusalem, or Damascus, or Ramlah, or Palestine, or Egypt.1 But perhaps the passage means the hill to which the Virgin Mary retired to be delivered, according to the Mohammedan tradition.2 s These words are addressed to the apostles in general, to whom it was permitted to eat of all clean and wholesome food; and were spoken to them severally at the time of their respective mission. Some, however, think them directed particularly to the Virgin Mary and JESUS, or singly to the latter (in which case the plural number must be used out of respect only), proposing the practice of the prophets for their imitation. Mohammed probably designed in this passage to condemn the abstinence observed by the Christian monks.3 t See chapter 21, p. 248. u i.e., Till they shall be slain, or shall die a natural death. x By which is intended either the overthrow at Bedr, where several of the chief Korashites lost their lives; or the famine with which the Meccans were afflicted, at the prayer of the prophet, conceived in these words, O GOD, set thy foot strongly on Modar (an ancestor of the Koreish), and give them years like the years of Joseph: whereupon so great a dearth ensued, that they were obliged to feed on dogs, carrion, and burnt bones.4
1 Al Beidâwi, Jallalo'ddin. 2 See chapter 19, p. 228. 3 Al Beidâwi. 4 Idem.
but it shall be answered them, Cry not for help to-day: for ye shall not be assisted by us. My signs were read unto you, but ye turned back on your heels: proudly elating yourselves because of your possessing the holy temple; discoursing together by night, and talking foolishly. 70 Do they not therefore attentively consider that which is spoken unto them; whether a revelation is come unto them which came not unto their fore- fathers? Or do they not know their apostle; and therefore reject him? Or do they say, He is a madman? Nay, he hath come unto them with the truth; but the greater part of them detest the truth. If the truth had followed their desires, verily the heavens and the earth, and whoever therein is, had been corrupted.y But we have brought them their admonition; and they turn aside from their admonition. Dost thou ask of them any maintenance for thy preaching? since the maintenance of thy LORD is better; for he is the most bounteous provider. Thou certainly invitest them to the right way: and they who believe not in the life to come, do surely deviate from that way. If we had had compassion on them, and taken off from them the calamity which had befallen them,z they would surely have more obstinately persisted in their error, wandering in confusion. We formerly chastised them with a punishment:a yet they did not humble themselves before their LORD, neither did they make supplications unto him; until, when we have opened upon them a door, from which a severe punishmentb hath issued, behold they are driven to despair thereat. 80 It is God who hath created in you the senses of hearing and of sight, that ye may perceive our judgments, and hearts, that ye may seriously consider them: yet how few of you give thanks! It is he who hath produced you in the earth; and before him shall ye be assembled. It is he who giveth life, and putteth to death; and to him is to be attributed the vicissitude of night and day: do ye not therefore understand? But the unbelieving Meccans say as their predecessors said: they say, When we shall be dead, and shall have become dust and bones, shall we really be raised to life? We have already been threatened with this, and our fathers also heretofore: this is nothing but fables of the ancients. Say, Whose is the earth, and whoever therein is, if ye know? They will answer, GOD'S. Say, Will ye not therefore consider? Say, Who is the LORD of the seven heavens, and the LORD of the magnificent throne? They will answer, They are GOD'S. Say, Will ye not therefore fear him? 90 Say, In whose hand is the kingdom of all things; who protecteth whom he pleaseth, but is himself protected of none; if ye know? They will answer, In GOD'S. Say, How therefore are ye bewitched?
y That is, If there had been a plurality of gods, as the idolaters contend:1 or, if the doctrine taught by Mohammed had been agreeable to their inclinations, &c. z viz., The famine. It is said that the Meccans being reduced to eat ilhiz, which is a sort of miserable food made of blood and camels' hair, used by the Arabs in time of scarcity, Abu Sofiân came to Mohammed, and said, Tell me, I adjure thee by God and the relation that is between us, dost thou think thou art sent as a mercy unto all creatures; since thou hast slain the fathers with the sword and the children with hunger?2 a Namely, the slaughter at Bedr. b viz., Famine; which is more terrible than the calamities of war.3 According to these explications, the passage must have been revealed at Medina; unless it be taken in a prophetical sense.
1 See chapter 21, p. 243. 2 Al Beidâwi. 3 Idem.
Yea, we have brought them the truth; and they are certainly liars in denying the same. GOD hath not begotten issue; neither is there any other god with him: otherwise every god had surely taken away that which he had created;c and some of them had exalted themselves above the others.d Far be that from GOD, which they affirm of him! He knoweth that which is concealed, and that which is made public: wherefore far be it from him to have those sharers in his honour which they attribute to him! Say, O LORD, If thou wilt surely cause me to see the vengeance with which they have been threatened; O LORD, set me not among the ungodly people: for we are surely able to make thee see that with which we have threatened them. Turn aside evil with that which is better:e we well know the calumnies which they utter against thee. And say, O LORD I fly unto thee for refuge, against the suggestions of the devils 100 and I have recourse unto thee, O LORD, to drive them away, that they be not present with me.f The gainsaying of the unbelievers ceaseth not until, when death overtaketh any of them, he saith, O LORD, suffer me to return to life, that I may do that which is right; in professing the true faith which I have neglected.g By no means. Verily these are the words which ye shall speak: but behind them there shall be a bar,h until the day of resurrection. When therefore the trumpet shall be sounded, there shall be no relation between them which shall be regarded on that day; neither shall they ask assistance of each other. They whose balances shall be heavy with good works shall be happy; but they whose balances shall be light are those who shall lose their souls, and shall remain in hell for ever.i The fire shall scorch their faces, and they shall writhe their mouths therein for anguish: and it shall be said unto them, Were not my signs rehearsed unto you; and did ye not charge them with falsehood? They shall answer, O LORD, our unhappiness prevailed over us, and we were people who sent astray. O LORD, take us forth from this fire: if we return to our former wickedness, we shall surely be unjust.
c And set up a distinct creation and kingdom of his own. d See chapter 17, p. 210. e That is, By forgiving injuries, and returning of good for them: which rule is to be qualified, however, with this proviso; that the true religion receive no prejudice by such mildness and clemency.1 f To besiege me: or, as it may also be translated, That they hurt me not. g Or, as the word may also import, In the world which I have left; that is, during the further term of life which shall be granted me, and from which I have been cut off.2 h The original word barzakh, here translated bar, primarily signifies any partition, or interstice, which divides one thing from another; but is used by the Arabs not always in the same, and sometimes in an obscure sense. They seem generally to express by it what the Greeks did by the word Hades; one while using it for the place of the dead, another while for the time of their continuance in that state, another while for the state itself. It is defined by their critics to be the interval or space between this world and the next, or between death and the resurrection; every person who dies being said to enter into al barzakh; or, as the Greek expresses it, [Greek text].3 One lexicographer4 tells us that in the Korân it denotes the grave; but the commentators on this passage expound it a bar, or invincible obstacle, cutting off all possibility of return into the world, after death. See chapter 25, where the word again occurs. Some interpreters understand the words we have rendered behind them, to mean before them (it being one of those words, of which there are several in the Arabic tongue, that have direct contrary significations), considering al Barzakh as a future space, and lying before, and not behind them. i See the Prelim. Disc. Sect. IV., p. 69.
1 Idem. 2 Idem. 3 Vide Pocock. not. in Port. Mosis, p. 248, &c., and the Prelim Disc. Sect. IV. p. 60. 4 Ebn Maruf, apud Gol. Lex. Arab. col. 254.
10 God will say unto them, Be ye driven away with ignominy thereinto: and speak not unto me to deliver you. Verily there were a party of my servants, who said, O LORD, we believe: wherefore forgive us, and be merciful unto us; for thou art the best of those who show mercy. But ye received them with scoffs, so that they suffered you to forget my admonition,j and ye laughed them to scorn. I have this day rewarded them, for that they suffered the injuries ye offered them with patience: verily they enjoy great felicity. God will say, What number of years have ye continued on earth? They will answer, We have continued there a day, or part of a day:k but ask those who keep account.l God will say, Ye have tarried but a while, if ye knew it. Did ye think that we had created you in sport, and that ye should not be brought again before us? Wherefore let GOD be exalted, the King, the Truth! There is no GOD besides him, the LORD of the honourable throne. Whoever together with the true GOD shall invoke another god, concerning whom he hath no demonstrative proof, shall surely be brought to an account for the same before his LORD. Verily the infidels shall not prosper. Say, O LORD, pardon, and show mercy; for thou art the best of those who show mercy.
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ENTITLED, LIGHT;m REVEALED AT MEDINA.
THIS Sura have we sent down from heaven; and have ratified the same; and we have revealed evident signs, that ye may be warned. The whore, and the whoremonger, shall ye scourge with a hundred stripes.n And let not compassion towards them prevent you from executing the judgment of GOD;o if ye believe in GOD and the last day: and let some of the true believers be witnesses of their punishment.p
j Being unable to prevail on you by their remonstrances, because of the contempt wherein ye held them. k The time will seem thus short to them in comparison to the eternal duration of their torments, or because the time of their living in the world was the time of their joy and pleasure; it being usual for the Arabs to describe what they like as of short, and what they dislike, as of long continuance. l That is, the angels, who keep account of the length of men's lives and of their works, or any other who may have leisure to compute; and not us, whose torments distract our thoughts and attention. m This title is taken from an allegorical comparison made between light and GOD, or faith in him, about the middle of the chapter. n This law is not to be understood to relate to married people, who are of free condition; because adultery in such, according to the Sonna, is to be punished by stoning.1 o i.e., Be not moved by pity, either to forgive the offenders, or to mitigate their punishment. Mohammed was for so strict and impartial an execution of the laws, that he is reported to have said, If Fâtema the daughter of Mohammed steal, let her hand be struck off.2 p That is, Let the punishment be inflicted in public, and not in private; because the ignominy of it is more intolerable than the smart, and more likely to work a reformation on the offender. Some say there ought to be three persons present at the least; but others think two, or even one, to be sufficient.1
1 See chapter 4, p. 55 and 57. 2 Al Beidâwi. 1 Idem.
The whoremonger shall not marry any other than a harlot, or an idolatress. And a harlot shall no man take in marriage, except a whoremonger, or an idolater. And this kind of marriage is forbidden the true believers.q But as to those who accuse women of reputation of whoredom,r and produce not four witnesses of the fact,s scourge them with fourscore stripes, and receive not their testimony forever; for such are infamous prevaricators; excepting those who shall afterwards repent, and amend; for unto such will GOD be gracious and merciful. They who shall accuse their wives of adultery, and shall have no witnesses thereof, besides themselves; the testimony which shall be required of one of them shall be, that he swear four times by GOD that he speaketh the truth: and the fifth time that he imprecate the curse of GOD on him if he be a liar. And it shall avert the punishment from the wife, if she swear four times by GOD that he is a liar; and if the fifth time she imprecate the wrath of GOD on her, if he speaketh the truth.t 10 If it were not for the indulgence of GOD towards you, and his mercy, and that GOD is easy to be reconciled, and wise, he would immediately discover your crimes.
q The preceding passage was revealed on account of the meaner and more indigent Mohâjerins, or refugees, who sought to marry the whores of the infidels, taken captives in war, for the sake of the gain which they made by prostituting themselves. Some think the prohibition was special, and regarded only the Mohâjerins before mentioned; and others are of opinion it was general; but it is agreed to have been abrogated by the words which follow in this chapter, Marry the single women among you; harlots being comprised under the appellation of single women.2 It is supposed by some that not marriage, but unlawful commerce with such women is here forbidden. r The Arabic word, mohsinât, properly signifies women of unblamable conduct; but to bring the chastisement after mentioned on the calumniator, it is also requisite that they be free women, of ripe age, having their understandings perfect, and of the Mohammedan religion. Though the word be of the feminine gender, yet men are also supposed to be comprised in this law. Abu Hanîfa was of opinion that the slanderer ought to be scourged in public, as well as the fornicator; but the generality are against him.3 s See chapter 4, p. 55. t In case both swear, the man's oath discharges him from the imputation and penalty of slander, and the woman's oath frees her from the imputation and penalty of adultery: but though the woman do swear to her innocence, yet the marriage is actually void, or ought to be declared void by the judge: because it is not fit they should continue together after they have come to these extremities.4
2 Idem, Jallalo'ddin. 3 Idem. 4 Idem.
As to the party among you who have published the falsehood concerning Ayesha,u think it not to be an evil unto you: on the contrary, it is better for you.x Every man of them shall be punished according to the injustice of which he hath been guilty;y and he among them who hath undertaken to aggravate the samez shall suffer a grievous punishment. Did not the faithful men, and the faithful women, when ye heard this, judge in their own minds for the best; and say, This is a manifest falsehood? Have they produced four witnesses thereof? wherefore since they have not produced the witnesses, they are surely liars in the sight of GOD. Had it not been for the indulgence of GOD towards you, and his mercy, in this world and in that which is to come, verily a grievous punishment had been inflicted on you, for the calumny which ye have spread: when ye published that with your tongues, and spoke that with your mouths, of which ye had no knowledge; and esteemed it to be light, whereas it was a matter of importance in the sight of GOD. When ye heard it, did ye say, It belongeth not unto us, that we should talk of this matter: GOD forbid! this is a grievous calumny. GOD warneth you, that ye return not to the like crime forever; if ye be true believers. And GOD declareth unto you his signs; for GOD is knowing and wise. Verily they who love that scandal be published of those who believe, shall receive a severe punishment both in this world and in the next. GOD knoweth, but ye know not. 20 Had it not been for the indulgence of GOD towards you and his mercy, and that GOD is gracious and merciful, ye had felt his vengeance. O true believers, follow not the steps of the devil: for whosoever shall follow the steps of the devil, he will command them filthy crimes, and that which is unlawful. If it were not for the indulgence of GOD, and his mercy towards you, there had not been so much as one of you cleansed from his guilt forever: but GOD cleanseth whom he pleaseth; for GOD both heareth and knoweth.
u For the understanding of this passage, it is necessary to relate the following story: Mohammed having undertaken an expedition against the tribe of Mostalak, in the sixth year of the Hejra, took his wife Ayesha with him, to accompany him. In their return, when they were not far from Medina, the army removing by night, Ayesha, on the road, alighted from her camel, and stepped aside on a private occasion: but, on her return, perceiving she had dropped her necklace, which was of onyxes of Dhafâr, she went back to look for it; and in the meantime her attendants, taking it for granted, that she was got into her pavilion (or little tent surrounded with curtains, wherein women are carried in the east) set it again on the camel, and led it away. When she came back to the road, and saw her camel was gone, she sat down there, expecting that when she was missed some would be sent back to fetch her; and in a little time she fell asleep. Early in the morning, Safwân Ebn al Moattel, who had stayed behind to rest himself, coming by, and perceiving somebody asleep, went to see who it was and knew her to be Ayesha; upon which he waked her, by twice pronouncing with a low voice these words, We are God's, and unto him must we return. Then Ayesha immediately covered herself with her veil; and Safwân set her on his own camel, and led her after the army, which they overtook by noon, as they were resting. This accident had like to have ruined Ayesha, whose reputation was publicly called in question, as if she had been guilty of adultery with Safwân; and Mohammed himself knew not what to think, when he reflected on the circumstances of the affair, which were improved by some malicious people very much to Ayesha's dishonour; and notwithstanding his wife's protestations of her innocence, he could not get rid of his perplexity, nor stop the mouths of the censorious, till about a month after, when this passage was revealed, declaring the accusation to be unjust.1 x The words are directed to the prophet, and to Abu Becr, Ayesha, and Safwân, the persons concerned in this false report; since, besides the amends they might expect in the next world, GOD had done them the honour to clear their reputations by revealing eighteen verses expressly for that purpose.2 y The persons concerned in spreading the scandal were Abd'allah Ebn Obba (who first raised it, and inflamed the matter to the utmost, out of hatred to Mohammed), Zeid Ebn Refâa, Hassân Ebn Thabet, Mestah Ebn Othâtha, a great-grandson of Abd'almotalleb's, and Hamna Bint Jahash: and every one of them received fourscore stripes, pursuant to the law ordained in this chapter, except only Abd'allah, who was exempted, being a man of great consideration.3 It is said that, as a farther punishment, Hassân and Mestah became blind, and that the former of them also lost the use of both his hands.4 z viz., Abd'allah Ebn Obba , who had not the grace to become a true believer, but died an infidel.5
1 Al Bokhari in Sonna, Al Beidâwi, Jallalo'ddin, &c. Vide Abu'lf. Vit.Moh. p. 82, &c., and Gagnier, Vie de Mahomet, lib. 4. c. 7.2 Al Beidâwi. 3 Abulfeda, Vit. Moh. p. 83. 4 Al Beidâwi.5 See chapter 9, p. 144.
Let not those among you, who possess abundance of wealth and have ability, swear that they will not give unto their kindred, and the poor, and those who have fled their country for the sake of GOD'S true religion: but let them forgive, and act with benevolence towards them. Do ye not desire that GOD should pardon you?a And GOD is gracious and merciful. Moreover they who falsely accuse modest women, who behave in a negligent manner,b and are true believers, shall be cursed in this world, and in the world to come; and they shall suffer a severe punishment.c One day their own tongues shall bear witness against them, and their hands, and their feet, concerning that which they have done. On that day shall GOD render unto them their just due; and they shall know that GOD is the evident truth. The wicked women should be joined to the wicked men, and the wicked men to the wicked women; but the good women should be married to the good men, and the good men to the good women. These shall be cleared from the calumnies which slanderers speak of them;d they shall obtain pardon, and an honourable provision. O true believers, enter not any houses, besides your own houses, until ye have asked leave, and have saluted the family thereof:e this is better for you; peradventure ye will be admonished. And if ye shall find no person in the houses, yet do not enter them, until leave be granted you: and if it be said unto you, Return back, do ye return back. This will be more decent for you:f and GOD knoweth that which ye do. It shall be no crime in you, that ye enter uninhabited houses,g wherein ye may meet with a convenience. GOD knoweth that which ye discover, and that which ye conceal. 30 Speak unto the true believers, that they restrain their eyes, and keep themselves from immodest actions: this will be more pure for them; for GOD is well acquainted with that which they do.
a This passage was revealed on account of Abu Becr: who swore that he would not for the future bestow anything on Mestah, though he was his mother's sister's son, and a poor Mohâjer or refugee, because he had joined in scandalizing his daughter Ayesha. But on Mohammed's reading this verse to him, he continued Mestah's pension.1 b i.e., Who may be less careful in their conduct, and more free in their behaviour, as being conscious of no ill. c Though the words be general, yet they principally regard those who should calumniate the prophet's wives. According to a saying of Ebn Abbas, if the threats contained in the whole Korân be examined, there are none so severe as those occasioned by the false accusation of Ayesha; wherefore he thought even repentance would stand her slanderers in no stead.2 d Al Beidâwi observes, on this passage, that GOD cleared four persons, by four extraordinary testimonies: for he cleared Joseph by the testimony of a child in his mistress's family;3 Moses, by means of the stone which fled away with his garments;4 Mary, by the testimony of her infant;5 and Ayesha, by these verses of the Korân. e To enter suddenly or abruptly into any man's house or apartment, is reckoned a great incivility in the east; because a person may possibly be surprised in an indecent action or posture, or may have something discovered which he would conceal. It is said, that a man came to Mohammed, and wanted to know whether he must ask leave to go in to his sister; which being answered in the affirmative, he told the prophet that his sister had nobody else to attend upon her, and it would be troublesome to ask leave every time he went in to her. What, replied Mohammed, wouldest thou see her naked?6 f Than to be importunate for admission, or to wait at the door. g i.e., Which are not the private habitation of a family; such as public inns, shops, sheds, &c.