Thanksgiving
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1 See Kor. c. 4, p. 53, &c. 2 See Gen. xxx. 14, &c 3 See cap. 2, p. 24. 4 As AbuÕl Kasem Hebatallah. 5 Al Zamakh., al Beid‰wi, JallaloÕddin, &c. 6 Al Beid‰wi. 7 See before, p. 318, note t. 8 Al Beid‰wi. d See chapter 24, p. 264. e The words are directed to the prophetÕs wives. f Hence the Mohammedans seldom mention his name without adding, On whom be the blessing of GOD and peace! or the like words. g This verse was revealed, according to some, on occasion of certain hypocrites who had slandered Ali; or, according to others, on occasion of those who falsely accused Ayesha,9 &c. h The original word properly signifies the large wrappers, usually of white linen, with which the women in the east cover themselves from head to foot when they go abroad. i The commentators are not agreed what this injury was. Some say that Moses using to wash himself apart, certain malicious people gave out that he had a rupture (or, say others, that he was a leper, or an hermaphrodite), and for that reason was ashamed to wash with them; but GOD cleared him from this aspersion by causing the stone on which he had laid his clothes while he washed to run away with them into the camp, whither Moses followed it naked; and by that means the Israelites, in the midst of whom he was gotten ere he was aware, plainly perceived the falsehood of the report. Others suppose KaržnÕs accusation of Moses is here intended,1 or else the suspicion of AaronÕs murder, which was cast on Moses because he was with him when he died on Mount Hor; of which latter he was justified by the angels bringing his body and exposing it to public view, or, say some, by the testimony of Aaron himself, who was raised to life for that purpose.2 The passage is said to have been occasioned by reflections which were cast on Mohammed, on his dividing certain spoils; and that when they came to his ear, he said, GOD be merciful unto my brother Moses: he was wronged more than this, and bore it with patience.3 9 See cap. 24. 1 See cap. 28, p. 295. 2 JallaloÕddin, al Beid‰wi. 3 Al Bokhari. k Some copies for inda read abda, according to which the words should be translated, And he was an illustrious servant of GOD.1 l By faith is here understood entire obedience to the law of GOD, which is represented to be of so high concern (no less than eternal happiness or misery depending on the observance or neglect thereof), and so difficult in the performance, that if GOD should propose the same on the conditions annexed, to the vaster parts of the creation, and they had understanding to comprehend the offer, they would decline it, and not dare to take on them a duty, the failing wherein must be attended with so terrible a consequence; and yet man is said to have undertaken it, notwithstanding his weakness and the infirmities of his nature. Some imagine this proposal is not hypothetical, but was actually made to the heavens, earth, and mountains, which at their first creation were endued with reason, and that GOD told them he had made a law, and had created paradise for the recompense of such as were obedient to it, and hell for the punishment of the disobedient; to which they answered they were content to be obliged to perform the services for which they were created, but would not undertake to fulfil the divine law on those conditions, and therefore desired neither reward nor punishment; they add that when Adam was created, the same offer was made to him, and he accepted it.4 The commentators have other explications of this passage, which it would be too prolix to transcribe. m Unjust to himself in not fulfilling his engagements and obeying the law he had accepted; and foolish in not considering the consequence of his disobedience and neglect. n Mention is made of the people of Saba in the fifteenth verse. o As the rain, hidden treasures, the dead, &c. p As animals, plants, metals, spring-water, &c. q As the angels, scriptures, decrees of GOD, rain, thunder and lightning, &c. r As the angels, menÕs works, vapours, smoke, &c.5 4 JallaloÕddin, al Beid‰wi. 5 Al Beid‰wi. s See chapter 21, p. 247 t See ibid. u See ibid. and chapter 27, p. 284. x This fountain they say was in Yaman, and flowed three days in a month.1 y Or, as some expound the words, We caused him to taste the pain of burning; by which they understand the correction the disobedient genii received at the hands of the angel set over them, who whipped them with a whip of fire. z Some suppose these were images of the angels and prophets, and that the making of them was not then forbidden; or else that they were not such images as were forbidden by the law. Some say these spirits made him two lions, which were placed at the foot of his throne, and two eagles, which were set above it; and that when he mounted it the lions stretched out their paws, and when he sat down the eagles shaded him with their wings.2 a Being so monstrously large that a thousand men might eat out of each of them at once. b These cauldrons, they say, were cut out of the mountains of Yaman, and were so vastly big that they could not be moved; and people went up to them by steps.3 c The commentators, to explain this passage, tell us that David, having laid the foundations of the temple of Jerusalem, which was to be in lieu of the tabernacle of Moses, when he died, left it to be finished by his son Solomon, who employed the genii in the work: that Solomon, before the edifice was quite completed, perceiving his end drew nigh, begged of GOD that his death might be concealed from the genii till they had entirely finished it; that GOD therefore 1 Idem, JallaloÕddin. 2 Idem. 3 JallaloÕddin. so ordered it, that Solomon died as he stood at his prayers, leaning on his staff, which supported the body in that posture a full year; and the genii, supposing him to be alive, continued their work during that term, at the expiration whereof the temple being perfectly completed, a worm, which had gotten into the staff, ate it through, and the corpse fell to the ground and discovered the kingÕs death.4 Possibly this fable of the templeÕs being built by genii, and not by men, might take its rise from what is mentioned in scripture, that the house was built of stone made ready before it was brought thither; so that there was neither hammer, nor axe, nor any tool of iron heard in the house while it was building;5 the Rabbins indeed, tell us of a worm, which might assist the workmen, its virtue being such as to cause the rocks and stones to fly in sunder.6 Whether the worm which gnawed SolomonÕs staff were of the same breed with this other, I know not; but the story has perfectly the air of a Jewish invention. d i.e., They had not continued in servile subjection to the command of Solomon, nor had gone on with the work of the temple. e Saba was the son of Yashhab, the son of Y‡rab, the son of Kaht‰n, whose posterity dwelt in Yaman, in the city of M‰reb, called also Saba, about three daysÕ journey from Sanaa. f That is, two tracts of land, one on this side of their city, and the other on that, planted with trees, and made into gardens, which lay so thick and close together, that each tract seemed to be one continued garden: or, it may be, every house had a garden on each hand of it.1 g The commentators set down several significations of the word al Arem, which are scarce worth mentioning: it most properly signifies mounds or dams for the stopping or containing of water, and is here used for that stupendous mound or building which formed the vast reservoir above the city of Saba, described in another place,2 and which, for the great impiety, pride, and insolence of the inhabitants, was broken down in the night by a mighty flood, and occasioned a terrible destruction.3 Al Beid‰wi supposes this mound was the work of queen Balk”s, and that the above-mentioned catastrophe happened after the time of Jesus Christ; wherein he seems to be mistaken. h A low shrub bearing no fruit, and delighting in saltish and barren ground. i viz., The cities of Syria. k By reason of their near distance, so that during the whole journey a traveller might rest in one town during the heat of the day, and in another at night; nor was he obliged to carry provisions with him.4 l This petition they made out of covetousness, that the poor being obliged to be longer on the road, they might make greater advantages in letting out their cattle, and furnishing the travellers with provision: and GOD was pleased to punish them by granting them their wish, and permitting most of the cities, which were between Saba and Syria, to be ruined and abandoned.5 m For the neighbouring nations justly wondered at so sudden and unforeseen a revolution in the affairs of this once flourishing people: whence it became a proverbial saying, to express a total dispersion, that they were gone and scattered like Saba.6 Of the descendants of Saba, who quitted their country and sought new settlements on this 4 Al Beid‰wi, JallaloÕddin. 5 I Kings vi. 7. 6 Vide Kimhi, in loc. Buxt. Lex. Talm. p. 2456, et Schickardi Tarich reg. Pers. p. 62. 1 Al Beid‰wi. 2 See the Prelim. Disc. Sect. I. p. 8. 3 See ibid. 4 Jallal., al Beid‰wi. 5 Idem. 6 Al Beid‰wi. Vide Gol. not. in Alfrag. p. 87 inundation, the tribe of Ghass‰n went into Syria, the tribe of Anm‰r to Yathreb, the tribe of Jodh‰m to Teh‰mah, the tribe of al Azd to Om‰n,1 the tribe of Tay to Najd, the tribe of Khozaah to Batan Marr near Mecca, Banu Amela to a mountain, thence called the Mountain of Amela, near Damascus, and others went to Hira in Ir‰k,2 &c. n Either his opinion of the Sabeans, when he saw them addicted to pride and ingratitude, and the satisfying their lusts; or else the opinion he entertained of all mankind at the fall of Adam, or at his creation, when he heard the angels say, Wilt thou place in the earth one who will do evil therein, and shed blood?3 o Who were saved from the common destruction. p See chapter 19, p. 232. q i.e., From the hearts of the intercessors, and of those for whom GOD shall allow them to intercede, by the permission which he shall then grant them; for no angel or prophet shall dare to speak at the last day without the divine leave. r It is said that the infidels of Mecca, having inquired of the Jews and Christians concerning the mission of Mohammed, were assured by them that they found him described as the prophet who should come, both in the Pentateuch and in the Gospel; at which they were very angry, and broke out into the words here recorded.4 s See chapter 14, p. 187, note 1 Al Beid‰wi. 2 Vide Poc. Spec. p. 42, 45, and 66. 3 See cap. 2, p. 4; cap. 7, p. 106; and cap. 15, p. 192, &c. 4 Al Beid‰wi t See chapter 10, p. 154, note y. u i.e., That ye set yourselves to deliberate and judge of me and my pretensions coolly and sincerely, as in the sight of GOD, without passion or prejudice. The reason why they are ordered to consider either alone, or by two and two at most together, is because in larger assembles, where noise, passion, and prejudice generally prevail, men have not that freedom of judgment which they have in private.1 1 Al Beid‰wi. x Mohammed, having in the preceding words answered the imputation of madness or vain enthusiasm, by appealing to their cooler thoughts of him and his actions, endeavours by these to clear himself of the suspicion of any worldly view or interest, declaring that he desired no salary or support from them for executing his commission, but expected his wages from GOD alone. y See chapter 25, p. 275. z viz., At their death, or the day of judgment, or the battle of Bedr.2 a That is, from the outside of the earth to the inside thereof; or, from before GODÕS tribunal to hell fire; or, from the plain of Bedr to the well into which the dead bodies of the slain were thrown.3 b i.e., When they are in the other world; whereas faith is to be received in this. c Some entitle this chapter The Angels: both words occur in the first verse. d That is, some angels have a greater and some a lesser number of wings, according to their different orders, the words not being designed to express the particular number. Gabriel is said to have appeared to Mohammed, on the night he made his journey to heaven, with no less than six hundred wings.4 2 Al Beid‰wi. 3 Idem. 4 Idem. e See chapter 29, p. 298, note f As the Koreish did against Mohammed. See chapter 8, p. 128, note n. g See chapter 22, p. 250. h That is, the two collective bodies of salt water and fresh. See chapter 25, p. 274 i See chapter 16, p. 196, note u. k As pearls and coral. l This passage expresses the great difference between a true believer and an infidel, truth and vanity, and their future reward and punishment. m i.e., Those who obstinately persist in their unbelief, who are compared to the dead. n As the volumes delivered to Abraham, and to other prophets before Moses. o viz., The law or the gospel. p That is, of different kinds. See chapter 16, p. 196. q Being more or less intense.1 r By not practising what he is taught and commanded in the Kor‰n. s That is, who meaneth well, and performeth his duty for the most part, but not perfectly 1 Al Beid‰wi. t viz., Mohammed. u The meaning of these letters is unknown:1 some, however, from a tradition of Ebn Abbas, pretend they stand for Ya ins‰n, i.e., O man. This chapter, it is said, had several other titles given it by Mohammed himself, and particularly that of The heart of the Kor‰n. The Mohammedans read it to dying persons in their last agony.2 x viz., The sentence of damnation, which GOD pronounced against the greater part of genii and men at the fall of Adam.3 y Or collars, such as are described p. 181, note t. z That is, we have placed obstacles to prevent their looking either forwards or backwards. The whole passage represents the blindness and invincible obstinacy, with which GOD justly curses perverse and reprobate men. a It is said that when the Koreish, in pursuance of a resolution they had taken, had sent a select number to beset MohammedÕs house, and to kill him,4 the prophet, having caused Ali to lie down on his bed to deceive the assassins, went out and threw a handful of dust at them, repeating the nine first verses of this chapter, which end here; and they were thereupon stricken with blindness, so that they could not see him.5 b As their good or evil example, doctrine, &c. c To explain this passage, the commentators tell the following story:Ð The people of Antioch being idolaters, Jesus sent two of his disciples thither to preach to them; and when they drew near the city they found Hab”b, surnamed al Najj‰r, or the carpenter, feeding sheep, and acqainted him with their errand; whereupon he asked them what proof they had of their veracity, and they told him they could cure the sick, and the blind, and the lepers; and to demonstrate the truth of what they said, they laid their hands on a child of his who was sick, and immediately restored him to health. Hab”b was convinced by this miracle, and believed; after which they went into the city and preached the worship of one true GOD, curing a great number of people of several infirmities; but at length, the affair coming to the princeÕs ear, he ordered them to be imprisoned for endeavouring to seduce the people. When Jesus heard of this, he sent another of his disciples, generally supposed to have been Simon Peter, who, coming to Antioch, and appearing as a zealous idolater, soon insinu- 1 See the Prelim. Disc. Sec. III. p. 46, &c. 2 Vide Bobov. De Visit. ®grot. p. 17. 3 See cap. 7, p. 106; c. II, p. 169, &c. 4 See the Prelim. Disc. p. 39. 5 Vide Abulf. Vit Moh. p. 50. ated himself into the favour of the inhabitants and of their prince, and at length took an opportunity to desire the prince would order the two persons who, as he was informed, had been put in prison for broaching new opinions, to be brought before him to be examined; and accordingly they were brought: when Peter, having previously warned them to take no notice that they knew him, asked them who sent them, to which they answered, GOD, who had created all things, and had no companion. He then required some convincing proof of their mission, upon which they restored a blind person to his sight and performed some other miracles, with which Peter seemed not to be satisfied, for that, according to some, he did the very same miracles himself, but declared that, if their GOD could enable them to raise the dead, he would believe them; which condition the two apostles accepting, a lad was brought who had been dead seven days, and at their prayers he was raised to life; and thereupon Peter acknowledged himself convinced, and ran and demolished the idols, a great many of the people following him, and embracing the true faith; but those who believed not were destroyed by the cry of the angel Gabriel.1 d Some say these two were John and Paul; but others name different persons. e viz., Simon Peter. f i.e., If any evil befall you, it will be the consequence of your own obstinacy and unbelief. See chapter 27, p. 287, note b. g This was Hab”b al Najj‰r, whose martyrdom is here described. His tomb is still shown near Antioch, and is much visited by the Mohammedans.2 h As a deluge, or a shower of stones, or a suffocating wind, &c. The words may also be translated, Nor did we determine to send down such executioners of our justice. 1 Al Zamakh., al Beid‰wi, &c. Vide etiam Marracc. in Alc. p. 580. 2 Vide Schultens, Indic. Geogr. ad calcem Vit¾ Saladini, voce Antiochia. i See cap. 29, p. 298, note y. k That is, he hasteneth to run his daily course, the setting of the sun resembling a travellerÕs going to rest. Some copies vary in this place, and instead of limostakarrin laha, read la mostakarra laha; according to which the sentence should be rendered, The sun runneth his course without ceasing, and hath not a place of rest. l viz., These are twenty-eight constellations, through one of which the moon passes every night, thence called the mansions or houses of the moon.1 m For when a palm-branch grows old, it shrinks, and becomes crooked and yellow, not ill representing the appearance of the new moon. n Some suppose that the deliverance of Noah and his companions in the ark is here intended; and then the words should be translated, That we carried their progeny in the ark filled with living creatures. o As camels, which are the land-ships; or lesser vessels and boats. p i.e., The punishment of this world and of the next. q When the poor Moslems asked alms of the richer Koreish, they told them that if GOD could provide for them, as they imagined, and did not, it was an argument that they deserved not his favour so well as themselves: whereas GOD permits some to be in want, to try the rich and exercise their charity. r See the Prelim. Disc. Sect. IV. p. 64, 65, and the notes to chapter 39 s See ibid. 1 See the Prelim. Disc. Sect. I. p. 24. t For they shall sleep during the interval between these two blasts of the trumpet, and shall feel no pain.1 u See the Prelim. Disc. Sect. IV. p. 69. x That is, They deserve to be thus treated for their infidelity and disobedience; but we bear with them out of mercy, and grant them respite. y That is in answer to the infidels, who pretended the Kor‰n was only a poetical composition. z i.e., Endued with understanding; the stupid and careless being like dead persons.2 1 JallaloÕddin. 2 Al Beid‰wi. a See chapter 16, p. 195, note b The usual way of striking fire in the east is by rubbing together two pieces of wood, one of which is commonly of the tree called Markh, and the other of that called Af‰r: and it will succeed even though the wood be green and wet.1 c Some understand by these words the souls of men who range themselves in obedience to GODÕS laws, and put away from them all infidelity and corrupt doings; or the souls of those who rank themselves in battle array, to fight for the true religion, and push on their horses to charge the infidels, &c.2 d Or, who put in motion all bodies, in the upper and lower world, according to the divine command; or, who keep off men from disobedience to GOD, by inspiring them with good thoughts and inclinations; or, who drive away the devils from them, &c.3 e The original word, being in the plural number, is supposed to signify the different points of the horizon from whence the sun rises in the course of the year, which are in number 360 (equal to the number of days in the old civil year), and have as many corresponding points where it successively sets, during that space.4 Marracci groundlessly imagines this interpretation to be built on the error of the plurality of worlds.5 f See chapter 15, p. 192. 1 Vide Hyde, de Rel. Vet. Pers. c. 25, p. 333, &c. 2 Al Beid‰wi. 3 Idem. 4 Idem, Yahya. 5 Marracc. in Alc. p. 589. g Literally, from the right hand. The words may also be rendered, with force, to compel us; or with an oath, swearing that ye were in the right. h See chapter 15, p. 193, note i This may seem an odd comparison to an European; but the orientals think nothing comes so near the colour of a fine womanÕs skin as that of an ostrichÕs egg when kept perfectly clean. 31 k There is a thorny tree so called, which grows in Teh‰ma, and bears fruit like an almond, but extremely bitter; and therefore the same name is given to this infernal tree. Yüklə 2,27 Mb. Dostları ilə paylaş:
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