Thanksgiving
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o Some imagine this to be a measure holding a sa‡ (or about a gallon), wherein they used to measure corn or give water to the beasts. But others take it to be a drinking-cup of silver or gold. p Both by our behaviour among you, and our bringing again our money, which was returned to us without our knowledge. q This was the method of punishing theft used by Jacob and his family; for among the Egyptians it was punished in another manner. r Some suppose this search was made by the person whom Joseph sent after them; others by Joseph himself, when they were brought back to the city. s For there the thief was not reduced to servitude, but was scourged, and obliged to restore the double of what he had stolen.2 t The occasion of this suspicion, it is said, was, that Joseph having been brought up by his 1 Al Beid‰wi. 2 Idem, JallaloÕddin. fatherÕs sister, she became so fond of him that, when he grew up, and Jacob designed to take him from her, she contrived the following stratagem to keep him: ÐHaving a girdle which had once belonged to Abraham, she girt it about the child, and then, pretending she had lost it, caused strict search to be made for it; and it being at length found on Joseph, he was adjudged, according to the above-mentioned law of the family, to be delivered to her as her property. Some, however, say that Joseph actually stole an idol of gold, which belonged to his motherÕs father, and destroyed it; a story probably taken from RachelÕs stealing the images of Laban: and others tell us that he once stole a goat, or a hen, to give to a poor man.3 u viz., Reuben. But some think Simeon or Judah to be here meant; and instead of the elder, interpret it the most prudent of them. x i.e., Joseph, Benjamin, and Simeon. y That is, the pupils lost their deep blackness and became of a pearl colour (as happens in suffusions), by his continual weeping: which very much weakened his sight, or, as some pretend, made him quite blind.4 z viz., That Joseph is yet alive, of which some tell us he was assured by the angel of death in a dream; though others suppose he depended on the completion of JosephÕs dream, which must have been frustrated had he died before his brethren had bowed down before him.5 a Their money being clipped and adulterated. Some, however, imagine they did not bring money, but goods to barter, such as wool and butter, or other commodities of small value.6 3 JallaloÕddin. 4 Al Beid‰wi. 5 Idem. 6 Idem. b The injury they did Benjamin was the separating him from his brother; after which they kept him in so great subjection, that he durst not speak to them but with the utmost submission. Some say that these words were occasioned by a letter which JosephÕs brethren delivered to him from their father, requesting the releasement of Benjamin, and by their representing his extreme affliction at the loss of him and his brother. The commentators observe that Joseph, to excuse his brethrenÕs behaviour towards him, attributes it to their ignorance, and the heat of youth.1 c They say this question was not the effect of a bare suspicion that he was Joseph, but that they actually knew him, either by his face and behaviour, or by his foreteeth, which he showed in smiling, or else by putting off his tiara, and discovering a whitish mole on his forehead.2 d Which the commentators generally suppose to be the same garment with which Gabriel invested him in the well; which having originally come from paradise, had preserved the odour of that place, and was of so great virtue as to cure any distemper in the person who was touched with it.3 e This was the odour of the garment above mentioned, brought by the wind to Jacob, who smelt it, as is pretended, at the distance of eighty parasangs;4 or, as others will have, three, or eight daysÕ journey off.5 f Being led into this imagination by the excessive love of Joseph. g viz., Judah, who, as he had formerly grieved his father by bringing him JosephÕs coat stained with blood, now rejoiced him as much by being the bearer of this vest, and the news of JosephÕs prosperity.6 h Deferring it, as some fancy, till he should see Joseph, and have his consent. i viz., His father and Leah, his motherÕs sister, whom he looked on as his mother after RachelÕs death.7 Al Beid‰wi tells us that Joseph sent carriages and provisions for his father and his family; and that he and the king of Egypt went forth to meet them. He adds that the number of the children of Israel who entered Egypt with him was seventy-two; and that when they were led out thence by Moses, they were increased to six hundred thousand five hundred and seventy men and upwards, besides the old people and children. 1 Idem. 2 Idem. 3 Idem, JallaloÕddin. 4 Idem. 5 JallaloÕddin. 6 Al Beid‰wi. 7 Idem. See Gen. xxxvii. 10. k A transposition is supposed to be in these words, and that he seated his father and mother after they had bowed down to him, and not before.1 l The Mohammedan authors write that Jacob dwelt in Egypt twenty-four years, and at his death ordered his body to be buried in Palestine by his father, which Joseph took care to perform; and then returning into Egypt, died twenty-three years after. They add that such high disputes arose among the Egyptians concerning his burial, that they had like to have come to blows; but at length they agreed to put his body into a marble coffin, and to sink it in the NileÐout of a superstitious imagination, that it might help the regular increase of the river, and deliver them from famine for the future; but when Moses led the Israelites out of Egypt, he took up the coffin, and carried JosephÕs bones with him into Canaan, where he buried them by his ancestors.2 m For this crime Mohammed charges not only on the idolatrous Meccans, but also on the Jews and Christians, as has been already observed more than once. n And not of the inhabitants of the deserts; because the former are more knowing and compassionate, and the latter more ignorant and hard-hearted.3 1 Idem. 2 Idem. 3 Idem. See the Prelim. Disc. Sect. I. p. 24. o This word occurs in the next page. p Or, according to some copies, at Medina. q The meaning of these letters is unknown. Of several conjectural explications which are given of them, the following is one: I am the most wise and knowing GOD. r As sweet and sour, black and white, small and large, &c.1 s Some tracts being fruitful and others barren, some plain and others mountainous, some proper for corn and others for trees, &c.2 t The collar here mentioned is an engine something like a pillory, but light enough for the criminal to walk about with. Besides the hole to fix it on the neck, there is another for one of the hands, which is thereby fastened to the neck.3 And in this manner the Mohammedans suppose the reprobates will appear at the day of judgment.4 Some understand this passage figuratively, of the infidels being bound in the chains of error and obstinacy.5 1 Idem, JallaloÕddin. 2 Idem. 3 Vide Chardin, Voy. de Perse, tom. ii. p. 220. 4 See cap. 5, p. 81. 5 Al Beid‰wi. u Provoking and daring thee to call down the divine vengeance on them for their impenitency. x See the Prelim. Disc. Sect. IV. p. 56. y Thunder and lightning being the sign of approaching rain; a great blessing, in the eastern countries more especially. z Or causeth those who hear it to praise him. Some commentators tell us that by the word thunder, in this place, is meant the angel who presides over the clouds, and drives them forwards with twisted sheets of fire.6 a This passage was revealed on the following occasion: Amer Ebn al Tofail and Arbad Ebn Rab”ah, the brother of Lab”d, went to Mohammed with an intent to kill him; and Amer began to dispute with him concerning the chief points of his doctrine, while Arbad, taking a compass, went behind him to dispatch him with his sword; but the prophet, perceiving his design, implored GODÕS protection; whereupon Arbad was immediately struck dead by thunder, and Amer was struck with a pestilential boil, of which he died in a short time, in a miserable condition.7 JallaloÕddin, however, tells another story saying that Mohammed, having sent one to invite a certain man to embrace his religion, the person put this question to the missionary, Who is this apostle, and what is God? Is he of gold, or of silver, or of brass? Upon which a thunderbolt struck off his skull, and killed him. b The infidels and devils themselves being constrained to humble themselves before him, though against their will, when they are delivered up to punishment. c This is an allusion to the increasing and diminishing of the shadows, according to the height 6 Idem, JallaloÕddin. 7 Al Beid‰wi. Vide Golii. not. in Adagia Arab. adject. ad Gram Erpenii, p. 99. of the sun; so that, when they are the longest, which is in the morning and the evening, they appear prostrate on the ground, in the posture of adoration. d By believing in all the prophets, without exception, and joining thereto the continual practice of their duty, both towards GOD and man.1 e Literally, gardens of Eden. See chapter 9, p. 143. 1 Idem, JallaloÕddin, Yahya. f These are miracles which the Koreish required of Mohammed; demanding that he would, by the power of his Kor‰n, either remove the mountains from about Mecca, that they might have delicious gardens in their room, or that he would oblige the wind to transport them, with their merchandise, to Syria (according to which tradition, the words here translated, or the earth cleaved in sunder, should be rendered, or the earth be travelled over in an instant); or else raise to life Kosai Ebn Kel‰b,1 and others of their ancestors, to bear witness to him; whereupon this passage was revealed. g It is supposed by some that these words are spoken to Mohammed, and then they must be translated in the second person, Nor shall thou cease to sit down, &c. For they say this verse relates to the idolaters of Mecca, who were afflicted with a series of misfortunes for their ill-usage of their prophet, and were also continually annoyed and harassed by his parties, which frequently plundered their caravans and drove off their cattle, himself sitting down with his whole army near the city in the expedition of al Hodeib”ya.2 h i.e., Till death and the day of judgment overtake them; or, according to the exposition in the preceding note, until the taking of Mecca.3 i That is, calling them the companion of GOD, without being able to assign any reason, or give any proof why they deserve to be sharers in the honour and worship due from mankind to him.4 k viz., The first proselytes to Mohammedism from Judaism and Christianity; or the Jews and Christians in general, who were pleased to find the Kor‰n so consonant to their own scriptures.5 l That is, such of them as had entered into a confederacy to oppose Mohammed; as did Caab Ebn al Ashraf, and the Jews who followed him, and al Seyid al Najr‰ni, al Akib, and several other Christians; who denied such parts of the Kor‰n as contradicted their corrupt doctrines and traditions.6 1 See cap. 8, p. 128, note f. 2 Al Beid‰wi. 3 Idem. 4 Idem. 5 See cap. 3, p. 52. 6 Idem. m As we have on thee. This passage was revealed in answer to the reproaches which were cast on Mohammed, on account of the great number of his wives. For the Jews said that if he was a true prophet, his care and attention would be employed about something else than women and the getting of children.7 It may be observed that it is a maxim of the Jews that nothing is more repugnant to prophecy than carnality.8 n Literally, the mother of the book; by which is meant the preserved table, from which all the written revelations which have been from time to time published to mankind, according to the several dispensations, are transcripts. o The persons intended in this passage, it is said, were the Jewish doctors.9 7 JallaloÕddin, Yahya. 8 Vide Maimon. More Nev. part ii. c. 36, &c. 9 Al Beid‰wi. a Mention is made of this patriarch towards the end of the chapter. b See the Prelim. Disc. Sect. III p. 46, &c. c That so they might not only perfectly and readily understand those revelations themselves, but might also be able to translate and interpret them unto others.1 d Literally, the days of GOD; which may also be translated, the battles of GOD (the Arabs using the word day to signify a remarkable engagement, as the Italians do giornata, and the French, journŽe), or his wonderful acts manifested in the various success of former nations in their wars.2 e See chapter 7, p. 117, &c. f See ibid. p. 111, &c. 1 Idem. 2 Idem. g That is, such of them as were committed directly against GOD, which are immediately cancelled by faith, or embracing Isl‰m; but not the crimes of injustice, and oppression, which were committed against man:1 for to obtain remission of these last, besides faith, repentance and restitution, according to a manÕs ability, are also necessary. h The commentators are uncertain whether these were the prophets, who begged assistance against their enemies; or the infidels, who called for GODÕS decision between themselves and them; or both. And some suppose this verse has no connection with the preceding, but is spoken of the people of Mecca, who begged rain in a great drought with which they were afflicted at the prayer of their prophet, but could not obtain it.2 i Which will issue from the bodies of the damned, mixed with purulent matter and blood. j i.e., The more simple and inferior people shall say to their teachers and princes who seduced them to idolatry, and confirmed them in their obstinate infidelity. k That is, We made the same choice for you, as we did for ourselves: and had not GOD permitted us to fall into error, we had not seduced you. 1 Al Beid‰wi. 2 Idem. l Lay not the blame on my temptations, but blame your own folly in obeying and trusting in me, who had openly professed myself your irreconcilable enemy. m Or I do now declare myself clear of your having obeyed me, preferably to GOD, and worshipped idols at my instigation. Or the words may be translated, I believed not heretofore in that Being with whom ye did associate me; intimating his first disobedience in refusing to worship Adam at GODÕS command.1 n See chapter 10, p. 151. o What is particularly intended in this passage by the good word, and the evil word, the expositors differ. But the first seems to mean the profession of GODÕS unity; the inviting others to the true religion, or the Kor‰n itself; and the latter, the acknowledging a plurality of gods, the seducing of others to idolatry, or the obstinate opposition of GODÕS prophets.2 p JallaloÕddin supposes the sepulchre to be here understood; in which place when the true believers come to be examined by the two angels concerning their faith, they will answer properly and without hesitation; which the infidels will not be able to do.3 q That is, who requite his favours with disobedience and incredulity. Or, whose ingratitude obliged GOD to deprive them of the blessings he had bestowed on them; as he did the Meccans, who though GOD had placed them in the sacred territory, and given them the custody of the Caaba, and abundant provision of all necessaries and conveniences of life, and had also honoured them by the mission of Mohammed, yet in return for all this became obstinate unbelievers, and persecuted his apostle; for which they were not only punished by a famine of seven years, but also by the loss and disgrace they sustained at Bedr; so that they who had before been celebrated for their prosperity, were not stripped of that, and become conspicuous only for their infidelity.4 If this be the drift of the passage, it could not have been revealed at Mecca, as the rest of the chapter is agreed to be; wherefore some suppose this verse and the next to have been revealed at Medina. 1 Idem. 2 Idem, JallaloÕddin. 3 See the Prelim. Disc. Sect. IV. p. 59. 4 Al Beid‰wi. r The word used here, and in the following sentences, is sakhkhara, which signifies forcibly to press into any service.1 s viz., The territory of Mecca. See the Prelim. Disc. Sect. IV. t This prayer, it seems, was not heard as to all his posterity, particularly as to the descendants of Ismael; though some pretend that these latter did not worship images, but only paid a superstitious veneration to certain stones, which they set up and compassed, as representations of the Caaba.2 u That is, by disposing him to repentance. But JallaloÕddin supposes these words were spoken by Abraham before he knew that GOD would not pardon idolatry. x i.e., Ismael and his posterity. The Mohammedans say, that Hagar, his mother, belonged to Sarah, who gave her to Abraham; and that, on her bearing him this son, Sarah became so jealous of her, that she prevailed on her husband to turn them both out of doors; whereupon he sent them to the territory of Mecca, where GOD caused the fountain of Zemzem to spring forth for their relief, in consideration of which the Jorhamites, who were the masters of the country, permitted them to settle among them.3 y Had he said the hearts of men, absolutely, the Persians and the Romans would also have treated them as friends; and both the Jews and Christians would have made their pilgrimages to Mecca.4 z This part of the prayer was granted; Mecca being so plentifully supplied, that the fruits of spring, summer, and autumn, are to be found there at one and the same time.5 a For he knew by revelation that somme of them would be infidels. b Abraham put up this petition to GOD before he knew that his parents were the enemies of GOD.6 Some suppose his mother was a true believer, and therefore read it in the singular, and my father. Others fancy that by his parents the patriarch here means Adam and Eve.7 1 See chapter 2, p. 17, note c. 2 Al Beid‰wi. See the Prelim. Disc. Sect. I. p. 13-16. 3 Idem. 4 Idem, JallaloÕddin. 5 Idem. 6 See chapter 9, p. 148. 7 JallaloÕddin, Al Beid‰wi. c That is, That ye should not taste of death, but continue in this world for ever; or that ye should not after death be raised to judgment.1 d viz., Of the Adites and Thamždites. e Not only by the histories of those people revealed in the Kor‰n, but also by the monuments remaining of them (as the houses of the Thamždites, and the traditions preserved among you of the terrible judgments which befell them. f This the Mohammedans suppose will come to pass at the last day; the earth becoming white and even, or, as some will have it, of silver; and the heavens of gold.2 1 Iidem, Al Zamakhshari, Yahya. 2 Iidem. Vide Prelim. Disc. Sect. IV, p. 67. g Al Hejr is a territory in the province of Hejaz, between Medina and Syria, where the tribe of Thamžd dwelt;1 and is mentioned towards the end of the chapter. h See the Prelim. Disc. Sect. III. p. 46, &c. i viz., When they shall see the success and prosperity of the true believers; or when they shall come to die; or at the resurrection. j i.e., The revelations which compose the Kor‰n. k When the divine wisdom shall judge it proper to use their ministry, as in bearing his revelations to the prophets, and the executing his sentence on wicked people; but not to humour you with their appearance in visible shapes, which, should your demand be complied with, would only increase your confusion, and bring GODÕS vengeance on you the sooner. l See the Prelim. Disc. IV. p. 57. m i.e., The incredulous Meccans themselves; or, as others rather think, the angels in visible forms. n For the Mohammedans imagine that the devils endeavour to ascend to the constellations, to pry into the actions and overhear the discourse of the inhabitants of heaven, and to tempt them. They also pretend that these evil spirits had the liberty of entering any of the heavens till the birth of JESUS, when they were excluded three of them; but that on the birth of Mohammed they were forbidden the other four.2 o See chapter 3, p. 35, note b. 1 See the Prelim. Disc. p. 4. 2 Al Beid‰wi. p For when a star seems to fall or shoot, the Mohammedans suppose the angels, who keep guard in the constellations, dart them at the devils who approach too near. q viz., Your family, servants, and slaves, whom ye wrongly imagine that ye feed yourselves; though it is GOD who provides for them as well as you:1 or, as some rather think, the animals, of whom men take no care.2 r i.e., Alone surviving, when all creatures shall be dead and annihilated. s What these words particularly drive at is uncertain. Some think them spoken of the different times of menÕs several entrance into this world, and their departure out of it; others of the respective forwardness and backwardness of MohammedÕs men in battle; and a third says, the passage was occasioned by the different behaviour of MohammedÕs followers, on seeing a very beautiful woman at prayers behind the prophet; some of them going out of the Mosque before her, to avoid looking on her more nearly, and others staying behind, on purpose to view her.3 t See chapter 2, p. 4, &c. u See ibid. and chapter 7, p. 106. x viz., The saving of the elect, and the utter reprobation of the wicked, according to my eternal decree. 1 Idem. 2 JallaloÕddin. 3 Al Beid‰wi. y See the Prelim. Disc. Sect. IV. p. 71 z That is, all hatred and ill-will which they bore each other in their lifetime; or, as some choose to expound it, all envy or heart-burning on account of the different degrees of honour and happiness to which the blessed will be promoted according to their respective merits. Yüklə 2,27 Mb. Dostları ilə paylaş:
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