Thanksgiving
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x Expressing his glorious attributes. Of these the Mohammedan Arabs have no less than ninety-nine, which are reckoned up by Marracci.5 y As did Walid Ebn al Mogheira, who hearing Mohammed give GOD the title of al Rahm‰n, or the merciful, laughed aloud, saying he knew none of that name, except a certain man who dwelt in Yamama;1 or as the idolatrous Meccans did, who deduced the names of their idols from those of the true GOD; deriving, for example, All‰t from Allah, al Uzza from al Az”z, the mighty, and Man‰t from al Mann‰n, the bountiful.2 z As it is said a little above that GOD hath created many to eternal misery, so here he is said to have created others to eternal happiness.3 a By flattering them with prosperity in this life, and permitting them to sin in an uninterrupted security, till they find themselves unexpectedly ruined.4 b viz., In Mohammed, whom they gave out to be possessed when he went up to Mount Saf‰, and from thence called to the several families of each respective tribe in order, to warn them of GODÕS vengeance if they continued in their idolatry.5 c i.e., After they have rejected the Kor‰n. For what more evident revelation can they hereafter expect?6 d Not only to men and genii, but to the angels also. 4 2 Peter ii. v.; Jude II. 5 In Alc. p. 414. 1 Marrac. Vit. Moh. p. 19. 2 Al Beid‰wi. JallaloÕddin. See the Prelim. Disc. p. 14. 3 Al Beid‰wi. 4 Idem. 5 Idem. 6 Idem. e That is, when the child grew bigger in her womb. f For the explaining of this whole passage, the commentators tell the following story:Ð They say, that when Eve was big with her first child, the devil came to her and asked her whether she knew what she carried within her, and which way she should be delivered of it, suggesting that possibly it might be a beast. She, being unable to give an answer to this question, went in a fright to Adam, and acquainted him with the matter, who, not knowing what to think of it, grew sad and pensive. Whereupon the devil appeared to her again (or, as others say, to Adam), and pretended that he by his prayers would obtain of GOD that she might be safely delivered of a son in AdamÕs likeness, provided they would promise to name him AbdaÕlhareth, or the servant of al Hareth (which was the devilÕs name among the angels), instead of AbdÕallah, or the servant of GOD, as Adam had designed. This proposal was agreed to, and accordingly, when the child was born, they gave it that name, upon which it immediately died.1 And with this Adam and Eve are here taxed, as an act of idolatry. The story looks like a rabbinical fiction, and seems to have no other foundation than CainÕs being called by Moses Obed ad‰mah, that is, a tiller of the ground, which might be translated into Arabic by AbdÕalhareth. But al Beid‰wi, thinking it unlikely that a prophet (as Adam is, by the Mohammedans, supposed to have been) should be guilty of such an action, imagines the Kor‰n in this place means Kosai, one of MohammedÕs ancestors, and his wife, who begged issue of GOD, and having four sons granted them, called their names Abd Men‰f, Abd Shams, AbdÕal Uzza, and AbdÕal D‰r, after the names of the four principal idols of the Koreish. And the following words also he supposes to relate to their idolatrous posterity. g Being subject to the absolute command of GOD. For the chief idols of the Arabs were the sun, moon, and stars.2 h Or, as the words may also be translated, Take the superabundant overplusÐmeaning that Mohammed should accept such voluntary alms from the people as they could spare. But the passage, if taken in this sense, was abrogated by the precept of legal alms, which was given at Medina. 1 Idem, Yahya. Vide DÕHerbelot, Bibl. Orient. p. 438, et Selden. de Jure Nat. Sec. Hebr. l. 5, c. 8. 2 See the Prelim. Disc. p. 12, &c. i i.e., Hast thou not yet contrived what to say; or canst thou obtain no revelation from GOD k This chapter was occasioned by the high disputes which happened about the division of the spoils taken at the battle of Bedr,1 between the young men who had fought, and the old men who had stayed under the ensigns; the former insisting they ought to have the whole, and the latter that they deserved a share.2 To end the contention, Mohammed pretended to have received orders from heaven to divide the booty among them equally, having first taken thereout a fifth part for the purposes which will be mentioned hereafter. l Except seven verses, beginning at these words, And call to mind when the unbelievers plotted against thee, &c. Which some think were revealed at Mecca. m It is related that Saad Ebn Abi Wakk‰s, one of the companions, whose brother Omair was slain in this battle, having killed Sa”d Ebn al As, took his sword, and carrying it to Mohammed, desired that he might be permitted to keep it; but the prophet told him that it was not his to give away, and ordered him to lay it with the other spoils. At this repulse, and the loss of his brother, Saad was greatly disturbed; but in a very little while this chapter was revealed, and thereupon Mohammed gave him the sword, saying, You asked this sword of me when I had no power to dispose of it, but now I have received authority from GOD to distribute the spoils, you may take it.3 1 See cap. 3, p. 33. 2 Al Beid‰wi, JallaloÕddin. 3 Al Beid‰wi. n i.e., From Medina. The particle as having nothing in the following words to answer it, al Beid‰wi supposes the connection to be that the division of the spoils belonged to the prophet, notwithstanding his followers were averse to it, as they had been averse to the expedition itself. o For the better understanding of this passage, it will be necessary to mention some further particulars relating to the expedition of Bedr. Mohammed having received private information (for which he pretended he was obliged to the angel Gabriel) of the approach of a caravan belonging to the Koreish, which was on its return from Syria with a large quantity of valuable merchandise, and was guarded by no more than thirty, or, as others say, forty men, set out with a party to intercept it. Abu Sofi‰n, who commanded the little convoy, having notice of MohammedÕs motions, sent to Mecca for succours; upon which Abu Jahl, and all the principal men of the city, except only Laheb, marched to his assistance, with a body of nine hundred and fifty men. Mohammed had no sooner received advice of this, than Gabriel descended with a promise that he should either take the caravan or beat the succours; whereupon he consulted with his companions which of the two he should attack. Some of them were for setting upon the caravan, saying that they were not prepared to fight such a body of troops as were coming with Abu Jahl: but this proposal Mohammed rejected, telling them that the caravan was at a considerable distance by the seaside, whereas Abu Jahl was just upon them. The others, however, insisted so obstinately on pursuing the first design of falling on the caravan, that the prophet grew angry, but by the interposition of Abu Becr, Omar, Saad Ebn Obadah, and Mokd‰d Ebn Amru, they at length acquiesced in his opinion. Mokd‰d in particular assured him they were all ready to obey his orders, and would not say to him, as the children of Israel did to Moses, Go thou and thy LORD to fight, for we will sit here;1 but, Go thou and thy LORD to fight, and we will fight with you. At this Mohammed smiled, and again sat down to consult with them, applying himself chiefly to the Ans‰rs or helpers, because they were the greater part of his forces, and he had some apprehension lest they should not think themselves obliged by the oath they had taken to him at al Akaba,2 to assist him against any other than such as should attack him in Medina. But Saad Ebn Mo‰dh, in the name of the rest, told him that they had received him as the apostle of GOD, and had promised him obedience, and were therefore all to a man ready to follow him where he pleased, though it were into the sea. Upon which the prophet ordered them in GODÕS name to attack the succours, assuring them of the victory.3 p That is, concerning their success against Abu Jahl and the Koreish; notwithstanding they had GODÕS promise to encourage them. q The reason of this great backwardness was the smallness of their number, in comparison of the enemy, and their being unprepared; for they were all foot, having but two horses among them, whereas the Koreish had no less than a hundred horse.4 r That is, either the caravan or the succours from Mecca. Father Marracci mistaking al ”r and al naf”r, which are appellatives and signify the caravan and the troop or body of succours, for proper names, has thence coined two families of the Koreish never heard of before, which he calls Airenses and Naphirenses.5 s viz., The caravan, which was guarded by no more than forty horse; whereas the other party was strong and well appointed. t As if he had said, Your view was only to gain the spoils of the caravan, and to avoid danger; but God designed to exalt his true religion by extirpating its adversaries.6 u When MohammedÕs men saw they could not avoid fighting, they recommended themselves 1 Kor. c. 5, p. 76. 2 See the Prelim. Disc. p. 37. 3 Al Beid‰wi. 4 Idem. Vide Abulfed, Vit. Moh. p. 56. 5 Marracc. in Alc. p. 297. 6 Al Beid‰wi. to GODÕS protection; and their prophet prayed with great earnestness, crying out, O GOD, fulfil that which thou hast promised me: O GOD, if this party be cut off, thou wilt no more be worshipped on earth. And he continued to repeat these words till his cloak fell from off his back.7 x Which were afterwards reinforced with three thousand more.8 Wherefore some copies instead of a thousand, read thousands in the plural. y See chap. 3, p. 45. z It is related, that the spot where MohammedÕs little army lay was a dry and deep sand, into which their feet sank as they walked, the enemy having the command of the water; and that having fallen asleep, the greater part of them were disturbed with dreams, wherein the devil suggested to them that they could never expect GodÕs assistance in the battle, since they were cut off from the water, and besides suffering the inconvenience of thirst, must be obliged to pray without washing, though they imagined themselves to be the favourites of God, and that they had his apostle among them. But in the night rain fell so plentifully that it formed a little brook, and not only supplied them with water for all their uses, but made the sand between them and the infidel army firm enough to bear them; whereupon the diabolical suggestions ceased.1 a This is the punishment expressly assigned the enemies of the Mohammedan religion; though the Moslems did not inflict it on the prisoners they took at Bedr, for which they are reprehended in this chapter. b That is, if it be not downright running away, but done either with design to rally and attack the enemy again, or by way of feint or stratagem, or to succour a party which is hard pressed, &c.2 c See c. 3, p. 32, note n. d See ibid. e These words are directed to the people of Mecca, whom Mohammed derides, because the 7 Idem. Vide Abulfed. Vit. Moh. p. 58. 8 See cap. 3, p. 33 and 45. 1 Al Beid‰wi. 9 Idem. Koreish, when they were ready to set out from Mecca, took hold of the curtains of the Caaba, saying O GOD, grant the victory to the superior army, the party that is most rightly directed, and the most honourable.1 f That is, to hearken to the remonstrances of the Kor‰n. Some say that the infidels demanded of Mohammed that he should raise Kosai, one of his ancestors, to life, to bear witness to the truth of his mission, saying he was a man of honour and veracity, and they would believe his testimony: but they are here told that it would have been in vain.2 g Not only knowing the innermost secrets of his heart, but overruling a manÕs designs, and disposing him either to belief or infidelity. h The original word signifies any epidemical crime, which involves a number of people in its guilt; and the commentators are divided as to its particular meaning in this place. i viz., At Mecca. The persons here spoken to are the Moh‰jer”n, or refugees who fled from thence to Medina. k Al Beid‰wi mentions an instance of such treacherous dealing in Abu Lob‰ba, who was sent by Mohammed to the tribe of Koreidha, then besieged by that prophet for having broken their league with him and perfidiously gone over to the enemies at the war of the ditch,3 to persuade them to surrender at the discretion of Saad Ebn Moadh, prince of the tribe of Aws, their confederates, which proposal they had refused. But Abu Lob‰baÕs family and effects being in the hands of those of Koreidha, he acted directly contrary to his commission, and instead of persuading them to accept Saad as their judge, when they asked his advice about it, drew his hand across his throat, signifying that he would put them all to death. However, he had no sooner done this than he was sensible of his crime, and going into a mosque, tied himself to a pillar, and remained there seven days without meat or drink, till Mohammed forgave him. l As they were to Abu Lob‰ba. m i.e., A direction that you may distinguish between truth and falsehood; or success in battle to distinguish the believers from the infidels; or the like. n When the Meccans heard of the league entered into by Mohammed with those of Medina, being apprehensive of the consequence, they held a council, whereat they say the devil assisted in the likeness of an old man of Najd. The point under consideration being what they should do with Mohammed, AbuÕlbakhtari was of opinion that he should be imprisoned, and the 1 Idem. 2 Idem. See c. 6, p. 99. 3 See Prid. Life of Mah. p. 85. Abulf. Vit. Moh. p. 76, and the notes to c. 33. room walled up, except a little hole, through which he should have necessaries given him, till he died. This the devil opposed, saying that he might probably be released by some of his own party. Hesh‰m Ebn Amru was for banishing him, but his advice also the devil rejected, insisting that Mohammed might engage some other tribes in his interest, and make war on them. At length Abu Jahl gave his opinion for putting him to death, and proposed the manner, which was unanimously approved.1 o Revealing their conspiracy to Mohammed, and miraculously assisting him to deceive them and make his escape;2 and afterwards drawing them to the battle of Bedr. p See chapter 6, p. 90. r This was the speech of Al Nodar Ebn al Hareth.3 s Saying, GOD forgive us! Some of the commentators, however, suppose the persons who asked pardon were certain believers who stayed among the infidels; and others think the meaning to be, that GOD would not punish them, provided they asked pardon. t Obliging them to fly from Mecca, and not permitting them so much as to approach the temple, in the expedition of al Hodeibiya.4 u Because of their idolatry and indecent deportment there. For otherwise the Koreish had a right to the guardianship of the Caaba, and it was continued in their tribe and in the same family even after the taking of Mecca.5 x It is said that they used to go round the Caaba naked,6 both men and women, whistling at the same time through their fingers, and clapping their hands. Or, as others say, they made this noise on purpose to disturb Mohammed when at his prayers, pretending to be at prayers also themselves.7 y The persons particularly meant in this passage were twelve of the Koreish, who gave each of them ten camels every day to be killed for provisions for their army in the expedition of Bedr; or, according to others, the owners of the effects brought by the caravan, who gave great part of them to the support of the succours from Mecca. It is also said that Abu Sofi‰n, in the expedition of Ohod, hired two thousand Arabs, who cost him a considerable sum, besides the auxiliaries which he had obtained gratis.8 1 Al Beid‰wi. See the Prelim. Disc. p. 39. 2 See ibid. 3 Al Beid‰wi. 4 See the Prelim. Disc. p. 41. 5 See c. 4, p. 60, note x. 6 See c. 7, p. 107. 7 Al Beid‰wi. 8 Idem. z According to this law, a fifth part of the spoils is appropriated to the particular uses here mentioned, and the other four-fifths are to be equally divided among those who were present at the action: but in what manner or to whom the first fifth is to be distributed, the Mohammedan doctors differ, as we have elsewhere observed.1 Though it be the general opinion that this verse was revealed at Bedr, yet there are some who suppose it was revealed in the expedition against the Jewish tribe of Kainok‰, which happened a little above a month after.2 a i.e., Of the battle of Bedr; which is so called because it distinguished the true believers from the infidels. b Which was much more inconvenient than the other, because of the deep sand and want of water. c By the seaside, making the best of their way to Mecca. d Because of the great superiority of the enemy, and the disadvantages ye lay under. e By granting a miraculous victory to the faithful, and overthrowing their enemies; for the conviction of the latter, and the confirmation of the former.3 f With which vision Mohammed acquainted his companions for their encouragement. g Whether ye should attack the enemy or fly. h It is said that Ebn Masœd asked the man who was next him whether he did not see them to be about seventy, to which he replied that he took them to be a hundred.4 i This seeming contradictory to a passage in the third chapter,5 where it is said that the Moslems appeared to the infidels to be twice their own number, the commentators reconcile the matter by telling us that, just before the battle began, the prophetÕs party seemed fewer than they really were, to draw the enemy to an engagement; but that so soon as the armies were fully engaged, they appeared superior, to terrify and dismay their adversaries. It is related that Abu Jahl at first thought them so inconsiderable a handful, that he said one camel would be as much as they could all eat.6 k These were the Meccans, who, marching to the assistance of the caravan, and being come as far as Johfa, were there met by a messenger from Abu Sofi‰n, to acquaint them that he 1 See the Prelim. Disc. Sect. VI. 2 Al Beid‰wi. 3 Idem. 4 Idem. 5 Page 33 6 Al Beid‰wi, JallaloÕddin, Yahya. thought himself out of danger, and therefore they might return home; upon which, Abu Jahl, to give the greater opinion of the courage of himself and his comrades, and of their readiness to assist their friends, swore that they would not return till they had been at Bedr, and had there drunk wine and entertained those who should be present, and diverted themselves with singing women.1 The event of which bravado was very fatal, several of the principal Koreish, and Abu Jahl in particular, losing their lives in the expedition. l By inciting them to oppose the prophet. m Some understand this passage figuratively, of the private instigation of the devil, and of the defeating of his designs and the hopes with which he had inspired the idolaters. But others take the whole literally, and tell us that when the Koreish, on their march, bethought themselves of the enmity between them and the tribe of Ken‰na, who were masters of the country about Bedr, that consideration would have prevailed on them to return, had not the devil appeared in the likeness of Sor‰ka Ebn Malec, a principal person of that tribe, and promised them that they should not be molested, and that himself would go with them. But when they came to join battle, and the devil saw the angels descending to the assistance of the Moslems, he retired; and al Hareth Ebn Hesh‰m, who had him then by the hand, asking him whither he was going, and if he intended to betray them at such a juncture, he answered, in the words of this passage: I am clear of you, for I see that which ye see not; meaning the celestial succours. They say further, that when the Koreish, on their return, laid the blame of their overthrow on Sor‰ka, he swore that he did not so much as know of their march till he heard they were routed: and afterwards, when they embraced Mohammedism, they were satisfied it was the devil.2 n In tempting them to so great a piece of folly, as to attack so large a body of men with such a handful. o This passage is generally understood of the angels who slew the infidels at Bedr, and who fought (as the commentators pretend) with iron maces, which shot forth flames of fire at every stroke.3 Some, however, imagine that the words hint, at least, at the examination of the sepulchre, which the Mohammedans believe every man must undergo after death, and will be very terrible to the unbelievers.4 p See chapter 2, p. 11, note r. 1 Al Beid‰wi. 2 Idem, JallaloÕddin. 3 Idem. 4 See the Prelim. Disc. Sect. IV. p. 50, &c. q As did the tribe of Koreidha.1 r Some copies read it in the third person, Let not the unbelievers think, &c. s viz., Those who made their escape from Bedr. t Because of the inveterate enmity which reigned among many of the Arab tribes; and therefore this reconciliation is reckoned by the commentators as no inconsiderable miracle, and a strong proof of their prophetÕs mission. u This passage, as some say, was revealed in a plain called al Beid‰, between Mecca and Medina, during the expedition of Bedr; and, as others, in the sixth year of the prophetÕs mission, on the occasion of OmarÕs embracing Mohammedism. x See Levit. xxvi. 8; Josh xxiii. 10. y Because severity ought to be used where circumstances require it, though clemency be more preferable where it may be exercised with safety. While the Mohammedans, therefore, were weak, and their religion in its infancy, GODÕS pleasure was that the opposers of it should be cut off, as is particularly directed in this chapter. For which reason, they are here upbraided with their preferring the lucre of the ransom to their duty z That is, had not the ransom been, in strictness, lawful for you to accept, by GODÕS having in general terms allowed you the spoil and the captives, ye had been severely punished. Among the seventy prisoners which the Moslems took in this battle were Al Abb‰s, one of MohammedÕs uncles, and Okail, the son of Abu T‰leb and brother of Ali. When they were brought before Mohammed, he asking the advice of his companions what should be done with Yüklə 2,27 Mb. Dostları ilə paylaş:
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