Thanksgiving
participle here used may also signify
Yüklə 2,27 Mb.
|
|
e Or, as the participle here used may also signify, a continued series of magic, or a transient magic illusion. f Or will reach a final period of ruin or success in this world, and of misery or happiness in the next, which will be conclusive and unchangeable thenceforward for ever.3 g i.e., The Kor‰n, containing stories of former nations which have been chastised for their incredulity, and threats of a more dreadful punishment hereafter. h That is, when the angel Israfil shall call men to judgment. i This petition was not preferred by Noah till after he had suffered repeated violence from his people; for it is related that one of them having fallen upon him and almost strangled him, when he came to himself he said, O LORD, forgive them, for they know not what they do.4 k i.e., Under our special regard and keeping. l Or, a cold wind. m viz., On a Wednesday. See chapter 41, p. 356, note t. n It is related that they sought shelter in the clefts of rocks, and in pits, holding fast by one another; but that the wind impetuously tore them away, and threw them down dead.5 1 See a long and fabulous account of this pretended miracle in Gagnier, Vie de Mah. c. 19 2 Al Zamakh., al Beid‰wi. 3 Al Beid‰wi. 4 Idem. 5 Idem. o See chapter 7, p. 112, &c. p That is, between the Thamudites and the camel. See chapter 26, p. 280, note f. q Namely, Kod‰r Ebn Salef; who was not an Arab, but a stranger dwelling among the Thamudites. See chapter 7, p. 112, note k. r Or, as the word also imports, He became resolute and daring. s The words may signify either the dry boughs with which, in the east, they make folds or enclosures, to fence their cattle from wind and cold; or the stubble and other stuff with which they litter them in those folds during the winter season. t So that their sockets became filled up even with the other parts of their faces. This, it is said, was done by one stroke of the wing of the angel Gabriel. See chapter 11, p. 166. u Under which they shall continue till they receive their full punishment in hell. x This prophecy was fulfilled by the overthrow of the Koreish at Bedr. It is related, from a tradition of Omar, that when this passage was revealed, Mohammed professed himself to be ignorant of its true meaning; but on the day of the battle of Bedr, he repeated these words as he was putting on his coat of mail.1 y i.e., The time when they shall receive their full punishment; what they suffer in this world being only the forerunner or earnest of what they shall feel in the next. z viz., Kun, i.e., Be. The passage may also be rendered, The execution of our purpose is 1 Al Beid‰wi. but a single act, exerted in a moment. Some suppose it refers to the business of the day of judgment.1 a Most of the commentators doubt whether this chapter was revealed at Mecca or at Medina; or partly at the one place, and partly at the other. b Or justice and equity in mutual dealings. c The words are directed to the two species of rational creatures, men and genii; the verb and the pronoun being in the dual number. This verse is intercalated, or repeated by way of burden, throughout the whole chapter no less than thirty-one times, which was done, as Marracci guesses, in imitation of David.2 d The original words are both in the dual number, and signify the different points of the horizon at which the sun rises and sets at the summer and winter solstice. See chapter 37, p. 334, note e. e Of salt water and fresh;3 or the Persian and Mediterranean seas.4 1 Idem. 2 See Psalm cxxxvi. 3 See cap. 25, p. 274. 4 Al Beid‰wi. f In executing those things which he hath decreed from eternity; by giving life and death, raising one and abasing another, hearing prayers and granting petitions, &c.5 g To fly from the power and to avoid the decree of GOD. h Or, as the word also signifies, molten brass, which shall be poured on the heads of the damned. i Or, shall appear like red leather; according to a different signification of the original word. k For their crimes will be known by their different marks; as it follows in the text. This, says al Beid‰wi, is to be understood of the time when they shall be raised to life, and shall be led towards the tribunal: for when they come to trial, they will then undergo an examination, as is declared in several places of the Kor‰n. l See the Prelim. Disc. Sect. IV. p. 66, &c. m For the only respite they shall have from the flames of hell, will be when they are suffered to go to drink this scalding liquor. See chapter 37, p. 336. n i.e., One distinct paradise for men, and another for genii, or, as some imagine, two gardens for each person; one as a reward due to his works, and the other as a free and superabundant gift, &c. o Some being known, and like the fruits of the earth; and others of new and unknown species, or fruits both green and ripe. p So that a man may reach them as he sits or lies down. 5 Idem, JallaloÕddin. q For the inferior classes of the inhabitants of paradise. r From hence, says al Beid‰wi, it may be inferred that these gardens will chiefly produce herbs or the inferior sorts of vegetables, whereas the former will be planted chiefly with fruit-trees. The following part of this description also falls short of that of the other gardens, prepared for the superior classes. s The original word, the force whereof cannot well be expressed by a single one in English, signifies a calamitous accident, which falls surely and with sudden violence, and is therefore made use of here to design the day of judgment. t That is, the blessed and the damned; who may be thus distinguished here, because the books wherein their actions are registered will be delivered into the right hands of the former and into the left hands of the latter,1 thought he words translated right hand and left hand do also signify happiness and misery. u Either the first converts to Mohammedism, or the prophets, who were the respective leaders of their people, or any persons who have been eminent examples of piety and virtue, may be here intended. The original words literally rendered are, The leaders, the leaders: which repetition, as some suppose, was designed to express the dignity of these persons and the certainty of their future glory and happiness.2 x i.e., There shall be more leaders, who have preceded others in faith and good works, among the followers of the several prophets from Adam down to Mohammed, than of the followers of Mohammed himself.3 y See chapter 25, p. 193, note a. z The original word Talh is the name, not only of the mauz,1 but also of a very tall and thorny tree, which bears abundance of flowers of an agreeable smell,2 and seems to be the Acacia. a Which shall be conveyed in channels to such places and in such manner as every one shall desire.3 Al Beid‰wi observes that the condition of the few who have preceded others in faith and good works, is represented by whatever may render a city life agreeable; and that the condition of the companions of the right hand, or the generality of the blessed, is represented by those things which make the principal pleasure of a country life; and that this is done to show the difference of the two conditions. b The word translated beds, signifies also, by way of metaphor, wives or concubines; and if the latter sense be preferred, the passage may be rendered thus, And they shall enjoy damsels raised on lofty couches, whom we have created, &c. c Having created them purposely of finer materials than the females of this world, and subject to none of those inconveniences which are natural to the sex.4 Some understand this passage of the beatified women; who, though they died old and ugly, shall yet be restored to their youth and beauty in paradise.5 d For how often soever their husbands shall go in unto them, they shall always find them virgins. e Father Marracci thinks this to be a manifest contradiction to what is said above, There shall be many of the former and few of the latter: but al Beid‰wi obviates such an objection, by observing that the preceding passage speaks of the leaders only, and those who have preceded others in faith and good works; and the passage before us speaks of the righteous of 1 Al Beid‰wi, JallaloÕddin. 2 Idem. 3 Idem. 1 See p. 338. 2 Vide J. Leon. Descript. Afric¾, l. 2. 3 Al Beid‰wi. 4 See the Prelim. Disc. Sect. IV. p. 75, &c. 5 See ibid. p. 80. inferior merit and degree; so that though there be many of both sorts, yet there may be few of one sort, comparatively speaking, in respect to the other. f Which shall penetrate into the passages of their bodies. g Or to repent of your time and labour bestowed to little purpose, &c. h Or, We are undone. i Or, We are unfortunate wretches, who are denied the necessaries of life. k See chapter 36, p. 334, note b. l To put men in mind of the resurrection;1 which the production of fire in some sort resembles, or, of the fire of hell.2 m The particle la is generally supposed to be intensive in this place; but if it be taken for a negative, the words must be translated, I will not or do not swear, because what is here asserted is too manifest to need the confirmation of an oath.3 n Or, Let none touch the same, &c. Purity both of body and mind being requisite in him who would use this book with the respect he ought, and hopes to edify by it: for which reason these words are usually written on the cover.4 1 See cap. 36, p. 334. 2 Al Beid‰wi. 3 Idem. 4 See the Prelim. Disc. Sect. III. p. 54. o By ascribing the rains, which fertilize your lands, to the influence of the stars.5 Some copies instead of rizkacom, i.e., your food, read shocracom, i.e., your gratitude; and then the passage may be rendered thus, And do ye make this return of gratitude, for GODÕS revealing the Kor‰n, that ye reject the same as a fiction? p The meaning of this obscure passage is, if ye shall not be obliged to give an account of your actions at the last day, as by your denying the resurrection ye seem to believe, cause the soul of the dying person to return into his body; for ye may as easily do that as avoid the general judgment.6 q That is, of the leaders, or first professors of the faith. r The word occurs toward the end of the chapter. s It is uncertain which of the two places was the scene of revelation of this chapter. 35 5 See ibid. Sect. I. p. 25. 6 Jallal., al Beid‰wi. t That is, ye are obliged to believe in him by the strongest arguments and motives. u Because afterwards there was not so great necessity for either, the Mohammedan religion being firmly established by that great success. x One light leading them the right way to paradise, and the other proceeding from the book wherein their actions are recorded, which they will hold in their right hand. y For the righteous will hasten to paradise swift as lightning. z i.e., A rule of justice. Some think that a balance was actually brought down from heaven by the angel Gabriel to Noah, the use of which he was ordered to introduce among his people. a That is, we taught them how to dig the same from mines. Al Zamakhshari adds, that Adam is said to have brought down with him from paradise five things made of iron, viz., an anvil, a pair of tongs, two hammers, a greater and a lesser, and a needle. b Warlike instruments and weapons being generally made of iron. c That is, sincerely and heartily. d These words are directed to the Jews and Christians, or rather to the latter only. e One as a recompence for their believing in Mohammed, and the other as a recompense for their believing in the prophets who preceded him; for they will not lose the reward of their former religion, though it be now abrogated by the promulgation of Isl‰m.1 1 Al Beid‰wi. f i.e., That they cannot expect to receive any of the favours above mentioned, because they believe not in his apostle, and those favours are annexed to faith in him; or, that they have not power to dispose of GODÕS favours, particularly of the greatest of them, the gift of prophecy, so as to appropriate the same to whom they please.1 g Some are of opinion that the first ten verses of this chapter, ending with these words, and fear GOD, before whom ye shall be assembled, were revealed at Mecca, and the rest at Medina.2 h This was Khawla bint Th‡laba, the wife of Aws Ebn al S‰mat, who, being divorced by her husband by a form in use among the Arabs in the time of ignorance, viz., by saying to her, Thou art to me as the back of my mother,3 came to ask MohammedÕs opinion whether they were necessarily obliged to a separation; and he told her that it was not lawful for her to cohabit with her husband any more: to which she replying, that her husband had not put her away, the prophet repeated his former decision, adding that such form of speaking was by general consent understood to imply a perpetual separation. Upon this the woman, being greatly concerned because of the smallness of her children, went home, and uttered her complaint to GOD in prayer: and thereupon this passage was revealed,4 allowing a man to take his wife again, notwithstanding his having pronounced the above-mentioned form of divorce, on doing certain acts of charity or mortification, by way of penance. i And therefore no woman ought to be placed in the same degree of prohibition, except those whom GOD has joined with them, as nursing mothers, and the wives of the prophet.5 k This seems to be here the true meaning of the original word, which properly signifies to return, and is variously expounded by the Mohammedan doctors. l Which captive, according to the most received decision, ought to be a true believer, as is ordered for the expiation of manslaughter.6 1 Idem. 2 Idem. 3 See cap. 33, p. 312. 4 Al Beid‰wi, JallaloÕddin, &c. 5 Al Beid‰wi See cap. 4, p. 56, and cap. 33, p. 319. 6 See cap. 4, p. 64. m That is, the Jews and hypocritical Moslems, who caballed privately together against Mohammed, and made signs to one another when they saw the true believers; and this they continued to do, notwithstanding they were forbidden. n It seems they used, instead of Al sal‰m aleica, i.e., Peace be upon thee, to say, Al s‰m aleica, i.e., Mischief on thee, &c.1 o In this passage the Moslems are commanded to give place, in the public assemblies, to the prophet and the more honourable of his companions; and not to press and crowd upon him, as they used to do, out of a desire of being near him, and hearing his discourse. p To show your sincerity, and to honour the apostle. It is doubted whether this be a counsel or a precept; but, however, it continued but a very little while in force, being agreed on all hands to be abrogated by the following passage, Do ye fear to give alms, &c.2 1 Al Beid‰wi, JallaloÕddin. 2 Idem q i.e., The Jews. r Being hypocrites, and wavering between the two parties. s i.e., They have solemnly professed Isl‰m, which they believe not in their hearts. t The original word signifies the quitting or removing from oneÕs native country or settlement, to dwell elsewhere, whether it be by choice or compulsion. u The people here intended were the Jews of the tribe of al Nad”r, who dwelt in Medina, and when Mohammed fled thither from Mecca, promised him to stand neuter between him and his opponents, and made a treaty with him to that purpose. When he had gained the battle of Bedr, they confessed that he was the prophet described in the law: but upon his receiving that disgrace at Ohod, they changed their note; and Caab Ebn al Ashraf, with forty horse, went and made a league with Abu Sofi‰n, which they confirmed by oath. Upon this, Mohammed got Caab dispatched, and, in the fourth year of the Hejra, set forward against al Nad”r, and besieged them in their fortress, which stood about three miles from Medina, for six days, at the end of which they capitulated, and were allowed to depart, on condition that they should entirely quit that place: and accordingly some of them went into Syria, and others to Khaibar and Hira.1 This was the first emigration, mentioned in the passage before us. The other happened several years after, in the reign of Omar, when that Khal”f banished those who had settled at Khaibar, and obliged them to depart out of Arabia.2 Dr. Prideaux, speaking of MohammedÕs obliging those of al Nad”r to quit their settlements, says that a party of his men pursued those who fled into Syria, and having overtaken them, put them all to the sword, excepting only one man that escaped. With such cruelty, continues he, did those barbarians first set up to fight for that imposture they had been deluded into.3 But a learned gentleman has already observed that this is all grounded on a mistake, which the doctor was led into by an imperfection in the printed edition of Elmacinus; where, after mentioning the expulsion of the Nad”rites, are inserted som e incoherent words relating to another action which happened the month before, and wherein seventy Moslems, instead of putting others to the sword, were surprised and put to the sword themselves, together with their leader al Mondar Ebn Omar, Caab Ebn Zeid alone escaping.4 x Doing what damage they could, that the Moslems might make the less advantage of what they were obliged to leave behind them. y By delivering them up to slaughter and captivity, as he did those of Koreidha. z It is remarkable that in this expedition the spoils were not divided according to the law given for that purpose in the Kor‰n,5 but were granted to the apostle, and declared to be entirely in his disposition. And the reason was, because the place was taken without the assistance of horse, which became a rule for the future.6 a For the settlement of those of al Nad”r being so near Medina, the Moslems went all on foot thither, except only the prophet himself.7 b Wherefore Mohammed distributed those spoils among the Moh‰jer”n, or those who had fled from Mecca, only, and gave no part thereof to the Ans‰rs, or those of Medina, except only to three of them, who were in necessitous circumstances.8 c That is, the Ans‰rs; who enjoyed their houses and the free exercise of their religion before the Hejra, while the converts of Mecca were persecuted and harassed by the idolaters. 1 Al Beid‰wi, Jallal. &c. Vide Abulf. Vit. Moh. c. 35. 2 Idem interp. 3 Prid. Life of Mah. p. 82. 4 Vide Gagnier, not. in Abulf. Vit. Moh. p. 72. 5 Cap. 8, p. 130. 6 Vide Abulf. Vit. Moh. p. 91. 7 Al Beid‰wi. 8 Idem. Vide Abulf. ubi sup. p. 72. d i.e., And bear them no grudge or envy on that account. e The persons here meant seem to be those who fled from Mecca after Mohammed began to gain strength, and his religion had made a considerable progress. f That is, the Jews of the tribe of al Nad”r. g And it happened accordingly; for Ebn Obba and his confederates wrote to the Nad”rites to this purpose, but never performed their promise.1 h i.e., It is not their weakness or cowardice which makes them decline a field battle with you, since they show strength and valour enough in their wars with one another; but both fail them when they enter into the lists with GOD and his apostle. i viz., The idolaters who were slain at Bedr; or the Jews of Kainok‰, who were plundered and sent into exile before those of al Nad”r. k That is, for the next life, which may be called the morrow, as this present life may be called to-day. 1 Al Beid‰wi. l See cap. 7, p. 123, note x. m This chapter bears this title because it directs the women who desert and come over from the infidels to the Moslems to be examined, and tried whether they be sincere in their profession of the faith. n This passage was revealed on account of Hateb Ebn Abi Balpaa, who understanding that Mohammed had a design to surprise Mecca, wrote a letter to the Koreish, giving them notice of the intended expedition, and advised them to be on their guard: which letter he sent by Sarah, a maid-servant belonging to the family of H‰shem. The messenger had not been gone long, before Gabriel discovered the affair to the prophet, who immediately sent after her; and having intercepted the letter, asked Hateb how he came to be guilty of such an action? To which he replied that it was not out of infidelity, or a desire to return to idolatry, but merely to induce the Koreish to treat his family, which was still at Mecca, with some kindness; adding that he was well assured his intelligence would be of no service at all to the Meccans, because he was satisfied GOD would take vengeance on them. Whereupon Mohammed received his excuse and pardoned him; but it was thought proper to forbid any such practices for the future.1 o The verb here used has also a contrary signification, according to which the words may be rendered, and yet openly show friendship unto them. 1 Idem. Vide Abulf. Vit. Moh. p. 192. p For in this AbrahamÕs example is not to be followed. See chapter 9, p. 148. q i.e., Suffer them not to prevail against us, lest they thence conclude themselves to be in the right, and endeavour to make us deny our faith by the terror of persecution.1 Yüklə 2,27 Mb. Dostları ilə paylaş:
|