Thanksgiving
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| q This seems to be the same person who is mentioned, chapter 28, p. 291.
5 See cap. 6, p. 91 6 Al Beid‰wi, Jallal 1 Al Beid‰wi 32 r See the speech of Gamaliel to the Jewish Sanhedrim, when the apostles were brought before them.2 s i.e., The day of judgment, when the inhabitants of paradise and of hell shall enter into mutual discourse: when the latter shall call for help, and the seducers and the seduced shall cast the blame upon each other.3 t See chapter 28, p. 293. u Some are of opinion that those who were sent by Pharaoh to seize the true believer, his kinsman, are the persons more particularly meant in this place: for they tell us that the said believer fled to a mountain, where they found him at prayers, guarded by the wild beasts, 2 Acts v. 38, 39 3 Al Beid‰wi, JallaloÕddin which ranged themselves in order about him, and that his pursuers thereupon returned in a great fright to their master, who put them to death for not performing his command.1 x Some expound these words of the previous punishment they are doomed to suffer according to a tradition of Ebn Masœd, which informs us that their souls are in the crops of black birds, which are exposed to hell fire every morning and evening until the day of judgment.2 y See chapter 14, p. 187, note z See chapter 74. a In being too backward and negligent in advancing the true religion, for fear of the infidels.3 b This sentence may be understood generally, though it was revealed on account of the idolatrous Meccans or of the Jews, who said of Mohammed, This man is not our lord, but the Messias, the Son of David, whose kingdom will be extended over sea and land.4 1 Al Beid‰wi. 2 Idem. 3 Idem. 4 Idem. c See chapter 22, p. 250. d Seeing an idol is nothing in the world.1 e See the Prelim. Disc. Sect. IV. p. 59. f See chapter 16, p. 195 1 Idem g Being prejudiced in favour of their own erroneous doctrines, and despising the instructions of the prophets. h Some entitle this chapter Worship, or Adoration, because the infidels are herein commanded to forsake the worship of idols, and to worship GOD: but the thirty-second chapter bearing the same title, that which we have here prefixed is, for distinction, generally used. i See the Prelim. Disc. Sect. III. p. 46, &c. k See chapter 11, p. 158, note y. l viz., The two first days of the week.1 m See chapter 16, p. 196. n That is, including the two former days wherein the earth was created. o i.e., For all, in proportion to the necessity of each, and as their several appetites require. 1 JallaloÕddin. Some refer the word saw‰an, here translated equally, and which also signifies completely, to the four days; and suppose the meaning to be that GOD created these things in just so many entire and complete days.2 p Or darkness. Al Zamakhshari says this smoke proceeded from the waters under the throne of GOD (which throne was one of the things created before the heavens and the earth), and rose above the water; that the water being dried up, the earth was formed out of it, and the heavens out of the smoke which had mounted aloft. q viz., On the fifth and sixth days of the week. It is said the heavens were created on Thursday, and the sun, moon, and stars on Friday; in the evening of which last day Adam was made.3 r See chapter 15. s That is, on every side; persuading and urging them continually, and by arguments drawn from past examples, and the expectation of future rewards or punishments. t It is said that this wind continued from Wednesday to Wednesday inclusive, being the latter end of the month Shaw‰l; and that a Wednesday is the day whereon GOD sends down his judgments on a wicked people.4 u See chapter 7, p. 112, &c. x i.e., Ye hid your crimes from men, little thinking that your very members, from which ye could not hide them, would rise up as witnesses against you. 2 Idem, al Beid‰wi. 3 Idem. 4 Idem. y Or, talk aloud. z i.e., Those of either species, who drew us into sin and ruin. Some suppose that the two more particularly intended here are Eblis and Cain, the two authors of infidelity and murder.1 a Either while they are living on earth to dispose their minds to good, to preserve them from temptations, and to comfort them; or at the hour of death to support them in their last agony; or at their coming forth from their graves at the resurrection.2 1 Idem, JallaloÕddin. 2 Idem. b That is, it shall not be prevailed against, or frustrated by any means or in any respect whatever. c See chapter 16, p. 203, &c. d Being so far off that they hear not, or understand not the voice of him who calls to them. e For they shall disclaim their idols at the resurrection. f By the surprising victories and conquests of Mohammed and his successors.1 1 Al Beid‰wi. g The title is taken from the verse wherein the believers are commended, among other things, for using deliberation in their affairs, and consulting together in order to act for the best. Some, instead of this word, prefix the five single letters with which the chapter begins. h JallaloÕddin excepts three verses, beginning with these words, Say, I ask not of you, for this my preaching, any reward, &c. i See the Prelim. Disc. Sect. III. p. 46, &c. k See ibid. Sect. IV. p. 55 and 59. l viz., The modern Jews and Christians. m Not understanding the true meaning, nor believing the real doctrines thereof. n Labouring here to obtain a reward hereafter; for what is sown in this world will be reaped in the next. o The meaning of these words is somewhat obscure. Some imagine they express a detestation of the forgery charged on the prophet by the infidels; because none could be capable of so wicked an action but one whose heart was close shut, and knew not his LORD; as if he had said, God forbid that thou shouldst be void of grace, or have so little sense of thy duty. Others think the signification to be that GOD might strike all the revelations which had been vouchsafed to Mohammed, out of his heart at once; and others, that GOD would strengthen his heart with patience against the insults of the unbelievers.1 p Wherefore if the doctrine taught in this book be of man, it will certainly fail and come to nothing; but if it be of GOD, it can never be overthrown.2 q Using the means which GOD has put into their hands for their own defence. This is added to complete the character here given; for valour and courage are not inconsistent with clemency,3 the rule being, Parcere subjectis, et debellare superbos. r See chapter 5, p. 79, &c. 1 Al Beid‰wi. 2 Idem. 3 Idem. s Or, as the words may be also translated, Thus have we sent the spirit Gabriel unto thee with a revelation. t The words chosen for the title of this chapter occurs p. 364. u Some except the verse beginning with these words, And ask our apostles whom we have sent before thee, &c. x See the Prelim. Disc. Sect. III. p. 46, &c. y i.e., The preserved table; which is the original of all the scriptures in general. z See chapter 16, p. 100, &c. a i.e., To one of the principal inhabitants of Mecca, or of T‰yef, such as al Walid Ebn al Mogheira, or Erwa Ebn Masud, the Thakifite.1 b By this expression the prophetic office is here particularly intended. c See chapter 19. d That is, ask those who profess the religions which they taught, and their learned men.2 e Literally, Than its sister. The meaning is that the miracles were all very great and considerable, or, as the French may express it, by a phrase nearly the same, les uns plus grands que les autres. f viz., The successive plagues which they suffered, previous to their final destruction in the Red Sea. g To wit, the Nile and its branches.3 1 Al Beid‰wi. 2 Idem, Jallal., &c. 3 Idem. h See chapter 20, p. 234, note i Such bracelets were some of the insignia of royalty; for when the Egyptians raised a person to the dignity of a prince, they put a collar or chain of gold about his neck,1 and bracelets of gold on his wrists.2 k This passage is generally supposed to have been revealed on occasion of an objection made by one Ebn al Zab‡ri to those words in the 21st chapter,3 by which all in general, who were worshipped as deities, besides GOD, are doomed to hell: whereupon the infidels cried out, We are contented that our gods should be with Jesus; for he also is worshipped as GOD.4 Some, however, are of opinion it might have been revealed in answer to certain idolaters, who said that the Christians, who received the scriptures, worshipped Jesus, supposing him to be the son of GOD; whereas the angels were more worthy of that honour than he.5 l Or an instance of our power, by his miraculous birth. m As easily as we produced Jesus without a father.6 The intent of the words is to show how just and reasonable it is to think that the angels should bear the relation of children to men, rather than to GOD; they being his creatures, as well as men, and equally in his power. n For some time before the resurrection Jesus is to descend on earth, according to the Mohammedans, near Damascus,7 or, as some say, near a rock in the holy land named Afik, with a lance in his hand, wherewith he is to kill Antichrist, whom he will encounter at Ludd, or Lydda, a small town not far from Joppa.8 They add that he will arrive at Jerusalem at the time of morning prayer, that he shall perform his devotions after the Mohammedan institution, and officiate instead of the Im‰m, who shall give place to him; that he will break down the cross, and destroy the churches of the Christians, of whom he will make a general slaughter, excepting only such as shall profess Isl‰m, etc.9 o That is, with a book of revelations, and an excellent system of religion. p This may be understood either of the Jews in the time of Jesus, who opposed his doctrine, or of the Christians since, who have fallen into various opinions concerning him; some making him to be GOD, others the Son of GOD, and others, one of the persons of the Trinity, &c.10 1 See Gen. xli. 42. 2 Al Beid‰wi, JallaloÕddin. 3 See p. 249. 4 JallaloÕddin, al Beid‰wi. 5 Idem. 6 Idem. 7 See the Prelim. Disc. Sect. IV. p. 63. 8 See ibid. p. 63. 9 Al Beid‰wi. 10 Idem, JallaloÕddin. q This the Mohammedans suppose to be the name of the principal angel who has the charge of hell. r Some say that this answer will not be given till a thousand years after. s i.e., The guardian angels. t That is, to the doctrine of GODÕS unity. The exception comprehends Jesus, Ezra, and the angels; who will be admitted as intercessors, though they have been worshipped as gods.1 u See chapter 25, p. 275, note d. 1 Idem. x This word occurs within a few lines from the beginning of the chapter. y Some except the verse beginning, We will take the plague off you a little, &c. z See the Prelim. Disc. Sect. III. p. 46, &c. a Generally supposed to be that between the twenty-third and twenty-fourth of Ramad‰n. See ibid. p. 50, and chapter 97, and the notes there. b For annually on this night, as the Mohammedans are taught, all the events of the ensuing year, with respect to life and death and the other affairs of this world, are disposed and settled.1 Some, however, suppose that these words refer only to that particular night on which the Kor‰n, wherein are completely contained the divine determinations in respect to religion and morality, was sent down;2 and, according to this exposition, the passage may be rendered, The night whereon every determined or adjudged matter was sent down. c The commentators differ in their expositions of this passage. Some think it spoke of a smoke which seemed to fill the air during the famine which was inflicted on the Meccans in MohammedÕs time,3 and was so thick that, though they could hear, yet they could not see one another.4 But, according to a tradition of Ali, the smoke here meant is that which is to be one of the previous signs of the day of judgment,5 and will fill the whole space from east to west, and last for forty days. This smoke, they say, will intoxicate the infidels, and issue at their nose, ears and posteriors, but will very little inconvenience the true believers.6 d See chapter 16, p. 203. e If we follow the former exposition, the words are to be understood, of the ceasing of the famine upon the intercession of Mohammed, at the desire of the Koreish, and on their promise of believing on him; notwithstanding which, they fell back to their old incredulity; but if we follow the latter exposition, they are to be understood of GODÕS taking away the plague of the smoke, after the expiration of the forty days, at the prayer of the infidels, and on their promise of receiving the true faith, which being done, they will immediately return to their wonted obstinacy. f Some expound this of the slaughter at Bedr, and others of the day of judgment. 1 JallaloÕddin, al Beid‰wi. 2 Idem. 3 See cap. 23, p. 259, note 4 Al Zamakh., al Beid‰wi, Yahya, JallaloÕddin. 5 See the Prelim. Disc. Sect. IV. p. 63. 6 Al Zamakh., al Beid‰wi. 33 g i.e., Let the Israelites go with me to worship their GOD. h Or that ye injure me not, either by word or deed.1 i Without opposing me or offering me any injury, which I have not deserved from you. k See chapter 26, p. 278. l That is, none pitied their destruction. m i.e., Knowing that they were worthy of our choice; or, notwithstanding we knew they would, in time to come, fall into idolatry, &c. n As the dividing of the Red Sea, the cloud which shaded them, the raining on them manna and quails, &c.2 o The Hamyarites, whose kings had the title of Tobba.3 The commentators tell us that the Tobba here meant was very potent, and built Samarcand, or, as others say, demolished it; and that he was a true believer, but his subjects were infidels.4 This prince seems to have been Abu Carb Asaad, who flourished about seven hundred years before Mohammed, and embraced Judaism, which religion he first introduced into Yaman (being the true religion at that time, inasmuch as Christianity was not then promulgated), and was, for that cause probably, slain by his own people.5 p See chapter 21, p. 242, and chapter 38, p. 341. q i.e., The day of judgment; when the wicked shall be separated from the righteous, &c. r JallaloÕddin supposes this passage to have been particularly levelled against Abu Jahl. 1 Al Beid‰wi. 2 Idem. 3 See the Prelim. Disc. Sect. I. p. 7. 4 Al Beid‰wi, JallaloÕddin. 5 Al Jann‰bi. Vide Poc. Spec. p. 60. s The word from which this chapter is denominated occurs p. 370. t See the Prelim. Disc. Sect. III. p. 46, &c. u By the days of GOD, in this place, are meant the prosperous successes of his people in battle against the infidels.1 The passage is said to have been revealed on account of Omar, who being reviled by one of the tribe of Ghif‰r, was thinking to revenge himself by force. Some are of opinion that this verse is abrogated by that of war.2 x That is, of the principal Koreish, who were urgent with Mohammed to return to the religion of his forefathers.3 y The original word Ommat properly signifies a people who profess one and the same law or religion. 1 See p. 186, note d. 2 Al Beid‰wi. 3 Idem. z See the Prelim. Disc. Sect. IV. p. 70. a Al Ahk‰f is the plural of Hekf, and signifies lands which lie in a crooked or winding manner; whence it became the name of a territory in the province of Hadramaut, where the Adites dwelt. It is mentioned about the middle of the chapter. b See the Prelim. Disc. Sect. III. p. 46, &c. c See chapter 21, p. 242, and chapter 38, p. 341, &c. d Being to last but a certain space of time, and not for ever. e i.e., Any part of the revelations of the Kor‰n. f That is, I do not teach a doctrine different from what the former apostles and prophets have taught, nor am I able to do what they could not, particularly to show the signs which every one shall think fit to demand.1 g This witness is generally supposed to have been the Jew AbdÕallah Ebn Sal‰m, who declared that Mohammed was the prophet foretold by Moses. Some, however, suppose the witness here meant to have been Moses himself.2 h These words were spoken, as some think, by the Jews, when AbdÕallah professed Isl‰m; or, according to others, by the Koreish, because the first followers of Mohammed were for the most part poor and mean people; or else by the tribes of Amer, Ghatf‰n, and Asad, on the conversion of those of Joheinah, Mozeinah, Aslam, and Ghifar.3 i At the least. For if the full time of suckling an infant be two years,4 or twenty-four months, there remain but six months for the space of his being carried in the womb; which is the least that can be allowed.5 k These words, it is said, were revealed on account of Abu Becr, who professed Isl‰m in the fortieth year of his age, two years after MohammedÕs mission, and was the only person, either of the Moh‰jerin or the Ans‰rs, whose father and mother were also converted; his son AbdÕalrahm‰n, and his grandson Abu Atik, likewise embracing the same faith.6 1 Al Beid‰wi. 2 Idem, JallaloÕddin 3 Idem. 4 See cap. 2, p. 25. 5 Al Beid‰wi. 6 Idem, JallaloÕddin, &c. l The words seem to be general; but it is said they were revealed particularly on occasion of AbdÕalrahm‰n, the son of Abu Becr, who used these expressions to his father and mother before he professed Isl‰m.7 m Unless they redeem their fault by repentance, and embracing the true faith, as did AbdÕalrahm‰n. n i.e., The prophet Hud. o Which came to pass accordingly; for this pestilential and violent wind killed all who believed not in the doctrine of Hud, without distinction of sex, age, or degree; and entirely destroyed their possessions. See the Prelim. Disc. Sect. I. p. 5, and the notes to chapter 7, p. 111. p As the settlements of the Thamudites, Midianites, and the cities of Sodom and Gomorrah, &c. 7 Al Beid‰wi. q These genii, according to different opinions, were of Nisibin, or of Yaman, or of Ninive; and in number nine or seven. They heard Mohammed reading the Kor‰n by night, or after the morning prayer, in the valley of al Nakhlah, during the time of his retreat to al Tayef, and believed on him.1 r Hence the commentators suppose those genii, before their conversion to Mohammedism, to have been of the Jewish religion. s Some entitle this chapter War, which is therein commanded to be vigorously carried on against the enemies of the Mohammedan faith. t Some suppose the whole to have been revealed at Mecca. 1 Idem, JallaloÕddin. u This law the Hanifites judge to be abrogated, or to relate particularly to the war of Bedr, for the severity here commanded, which was necessary in the beginning of Mohammedism,1 they think too rigorous to be put in practice in its flourishing state. But the Persians and some others hold the command to be still in full force; for, according to them, all the men of full age who are taken in battle are to be slain, unless they embrace the Mohammedan faith; and those who fall into the hands of the Moslems after the battle are not to be slain, but may either be set at liberty gratis or on payment of a certain ransom, or may be exchanged for Mohammedan prisoners, or condemned to slavery, at the pleasure of the Im‰m or prince.2 x Some copies, instead of k‰tilu, read kžtilu, according to which latter reading it should be rendered, who are slain, or suffer martyrdom, &c. 1 See cap. 8, p. 127 and 132. 2 Al Beid‰wi. Vide Reland. Dissert. de Jure Militari Mohammedanor. p. 32. y i.e., The more learned of MohammedÕs companions, such as Ebn Masœd and Ebn Abb‰s.3 z Or, as the words may also be translated, and he will reward them for their piety. a As the mission of Mohammed, the splitting of the moon, and the smoke,1 mentioned in the forty-fourth chapter. b Though Mohammed here and elsewhere2 acknowledges himself to be a sinner, yet several Mohammedan doctors pretend he was wholly free from sin, and suppose he is here commanded to ask forgiveness, not that he wanted it, but that he might set an example to his followers: wherefore he used to say of himself, if the tradition be true, I ask pardon of GOD a hundred times a day.3 c As hypocrisy, cowardice, or instability in their religion. d Or, as the words may also be translated, If ye had turned back, and apostatized from your faith. e i.e., In part of what ye desire of us; by staying at home and not going forth with Mohammed to war, and by private combination against him.4 f These words are supposed to allude to the examination of the sepulchre. 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