Thanksgiving
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z That is, GOD will not punish him for it hereafter; but his repentance does not supersede the execution of the law here, nor excuse him from making restitution. Yet, according to al Sh‰fe•, he shall not be punished if the party wronged forgive him before he be carried before a magistrate.5 a i.e., Who take the first opportunity to throw off the mask, and join the unbelievers. b viz., The hypocritical Mohammedans. c These words are capable of two senses; and may either mean that they attended to the lies and forgeries of their Rabbins, neglecting the remonstrances of Mohammed; or else, that they came to hear Mohammed as spies only, that they might report what he said to their companions, and represent him as a liar.1 d See chapter 4, p. 59, note e. e That is, if what Mohammed tells you agrees with scripture, as corrupted and dislocated by us, then you may accept it as the word of GOD; but if not, reject it. These words, it is said, relate to the sentence pronounced by that prophet on an adulterer and an adulteress,2 both persons of some figure among the Jews. For they, it seems, though they referred the matter to Mohammed, yet directed the persons who carried the criminals before him, that if he ordered them to be scourged, and to have their faces blackened (by way of ignominy), they should acquiesce in his determination; but in case he condemned them to be stoned, they should not. And Mohammed pronouncing the latter sentence against them, they refused to execute it, till Ebn Sžriya (a Jew), who was called upon to decide the matter, acknowledged the law to be soÐwhereupon they were stoned at the door of the mosque.3 f Some understand this of unlawful meats; but others of taking or devouring, as it is expressed, of usury and bribes.4 i.e., Take thy choice, whether thou wilt determine their differences or not. Hence al Sh‰fe• 4 JallaloÕddin, Al Beid‰wi. 5 Idem. 1 Al Beid‰wi. 2 See c. 3, p. 34, note r. 3 Al Beid‰wi. 4 Idem. was of opinion that a judge was not obliged to decide causes between Jews or Christians; though if one or both of them be tributaries, or under the protection of the Mohammedans, they are obliged: this verse not regarding them. Abu Han”fa, however, thought that the magistrates were obliged to judge all cases which were submitted to them.6 h In the following passage Mohammed endeavours to answer the objections of the Jews and Christians, who insisted that they ought to be judged, the former by the law of Moses, and the latter by the gospel. He allows that the law was the proper rule of judging till the coming revelation of the Kor‰n, which is so far from being contradictory to either of the former, that it is more full and explicit; declaring several points which had been stifled or corrupted therein, and requiring a rigorous execution of the precepts in both, which had been too remissly observed, or rather neglected, by the latter professors of those religions. i That is, notwithstanding their outward submission, they will not abide by thy sentence, though conformable to the law, if it contradict their own false and loose decisions. k As gainsaying the doctrine of the books which they acknowledge for scripture. l That is, vigilant, to prevent any corruptions therein. m The original word is soul. n See Exod. xxi. 24, &c. o i.e., He had given you the same laws, which should have continued in force through all ages, without being abolished or changed by new dispensations; or he could have forced you all to embrace the Mohammedan religion.1 6 Idem. 1 Idem. p It is related that certain of the Jewish priests came to Mohammed with a design to entrap him; and having first represented to him that if they acknowledged him for a prophet, the rest of the Jews would certainly follow their example, made this proposalÐthat if he would give judgment for them in a controversy of moment which they pretended to have with their own people, and which was agreed to be referred to his decision, they would believe him; but this Mohammed absolutely refused to comply with.2 q Or refuse to be judged by the Kor‰n. r That is, to be judged according to the customs of paganism, which indulge the passions and vicious appetites of mankind: for this, it seems, was demanded by the Jewish tribes of Koreidha and al Nad”r.3 s These were the words of Ebn Obba, who, when Ob‰dah Ebn al S‰mat publicly renounced the friendship of the infidels, and professed that he took GOD and his apostle for his patrons, said that he was a man apprehensive of the fickleness of fortune, and therefore would not throw off his old friends, who might be of service to him hereafter.1 t To extirpate and banish the Jews; or to detect and punish the hypocrites. u These words may be spoken by the Mohammedans either to one another or to the Jews, since these hypocrites had given their oaths to both.2 x This is one of those accidents which, it is pretended, were foretold by the Kor‰n long before they came to pass. For in the latter days of Mohammed, and after his death, considerable numbers of the Arabs quitted his religion, and returned to Paganism, Judaism, or Christianity. Al Beid‰wi reckons them up in the following order. 1. Three companies of Banu Modlaj, seduced by DhuÕlham‰r al Aswad al Ansi, who set up for a prophet in Yaman, and grew very powerful there.3 2. Banu Honeifa, who followed the famous false prophet Moseilama.4 3. Banu Asad, who acknowledged Toleiha Ebn Khowailed, another Banu Asad, who acknowledged Toleiha Ebn Khowailed, another pretender to divine revelation,5 for their prophet. All these fell off in MohammedÕs lifetime. The following, except only the last, apostatized in the reign of Abu Becr. 4. Certain of the tribe of Fez‰rah, headed by Oyeyma Ebn Hosein. 5. Some of the tribe of Ghatf‰n, whose leader was Korrah Ebn Salma. 6. Banu Soleim, who followed al Faj‰ah Ebn Ad Yal”l. 7. Banu Yarbu, whose captain was Malec Ebn Noweirah Ebn Kais. 8. Part of the tribe of Tam”m, the proselytes of Saj‰j the daughter of al Mondhar, who gave herself out for a prophetess.6 9. The tribe of Kendah, led by al Ash‡th Ebn Kais. 10. Banu Becr Ebn al Wayel, in the province of Bahrein, headed by al Hotam Ebn Zeid. And, 11. Some of the tribe of Ghass‰n, who with their prince Jabalah Ebn al Ayham, renounced Mohammedism in the time of Omar, and returned to their former profession of Christianity.7 But as to the persons who fulfilled the other part of this prophecy, by supplying the loss of so many renegades, the commentators are not agreed. Some will have them to be the inhabitants of Yaman, and others the Persians; the authority of Mohammed himself being vouched for both opinions. Others, however, suppose them to be 2,000 of the tribe of al Nakh‡ (who dwelt in Yaman), 5,000 of those of Kendah and Baj”lah, and 3,000 of unknown descent,8 who 2 Al Beid‰wi. 3 Idem. 1 Idem. 2 Idem. 3 See the Prelim. Disc. Sect. VIII. 4 See ibid. 5 See Ibid. 6 See ibid. 7 See ibid. Sect I. 8 Vide DÕHerbel. Bibl. Orient. p. 226. were present at the famous battle of Kadesia, fought in the Khal”fat of Omar, and which put an end to the Persian empire.9 y This passage was primarily intended to forbid the Moslems entering into a friendship with two hypocrites named Ref‰a Ebn Zeid, and Soweid Ebn al Hareth, who, though they had embraced Mohammedism, yet ridiculed it on all occasions, and were notwithstanding greatly beloved among the prophetÕs followers. z These words were added on occasion of a certain Christian, who hearing the Muadhdhin, or crier, in calling to prayers, repeat this part of the usual form, I profess that Mohammed is the apostle of GOD, said aloud, May GOD burn the liar: but a few nights after his own house was accidentally set on fire by a servant, and himself and his family perished in the flames.1 a The former were the Jews of Ailah, who broke the sabbath;2 and the latter those who believed not in the miracle of the table which was let down from heaven to Jesus.3 Some, however, imagine that the Jews of Ailah only are meant in this place, pretending that the young men among them were metamorphosed into apes, and the old men into swine.4 b See chap. 2, p. 28. c See before, p. 73. d That is, he is become niggardly and close-fisted. These were the words of Phineas Ebn Azžra (another indecent expression of whom, almost to the same purpose, is mentioned elsewhere)5 when the Jews were much impoverished by a dearth, which the commentators will have to be a judgment on them for their rejecting of Mohammed; and the other Jews who heard him, instead of reproving him, expressed their approbation of what he had said.6 e i.e., They shall be punished with want and avarice. The words may also allude to the manner wherein the reprobates shall appear at the last day, having their right hands tied up to their necks;7 which is the proper signification of the Arabic word. 9 Al Beid‰wi. 1 Idem. 2 See c. 2, p. 8. 3 See towards the end of this chapter 4 Al Beid‰wi. 5 Cap. 3, p. 51. 6 Al Beid‰wi. 7 See the Prelim. Disc. Sect. IV. f viz., The Kor‰n. g Either by raising feuds and quarrels among themselves, or by granting the victory to the Moslems. Al Beid‰wi adds, that on the Jews neglecting the true observance of their law, and corrupting their religion, GOD has successively delivered them into the hands, first of Bakht Nasr or Nebuchadnezzar, then of Titus the Roman, and afterwards of the Persians, and has now at last subjected them to the Mohammedans. h That is, they shall enjoy the blessings both of heaven and earth. i That is, if thou do not complete the publication of all thy revelations without exception, thou dost not answer the end for which they were revealed; because the concealing of any part, renders the system of religion which GOD has thought fit to publish to mankind by thy ministry lame and imperfect.1 k Until this verse was revealed, Mohammed entertained a guard of armed men for his security, but on his receiving this assurance of GODÕS protection, he immediately dismissed them.2 l See chap. 2, p. 8. m Shutting their eyes and ears against conviction and the remonstrance of the law; as when they worshipped the calf. n i.e., Upon their repentance. 1 Al Beid‰wi, JallaloÕddin. 2 Idem. o See chap. 4, p. 72. p Never pretending to partake of the divine nature, or to be the mother of GOD.3 q Being obliged to support their lives by the same means, and being subject to the same necessities and infirmities as the rest of mankind, and therefore no Gods.1 r See chap. 4, p. 72. But here the words are principally directed to the Christians. s That is, of their prelates and predecessors, who erred in ascribing divinity to Christ, before the mission of Mohammed.2 t See before, p. 81, note a. u See chap. 2, p. 11, note r. x Having not that high conceit of themselves, as the Jews have; but being humble and well disposed to receive the truth; qualities, says al Beid‰wi, which are to be commended even in infidels. y The persons directly intended in this passage were, either Ashama, king of Ethiopia, and several bishops and priests, who, being assembled for that purpose, heard Jaafar Ebn Abi Taleb, who fled to that country in the first flight,3 read the 29th and 30th, and afterwards the 18th and 19th chapters of the Kor‰n; on hearing of which the king and the rest of the company burst into tears, and confessed what was delivered therein to be conformable to truth; that prince himself, in particular, becoming a proselyte to Mohammedism:4 or else, thirty, or as others say, seventy persons, sent ambassadors to Mohammed by the same king of Ethiopia, to whom the prophet himself read the 36th chapter, entitled Y.S. Whereupon they began to weep, saying, How like is this to that which was revealed unto Jesus! and immediately professed themselves Moslems.5 2 JallaloÕddin. 1 Idem, al Beid‰wi. 2 Idem. 3 See the Prelim. Disc. Sect. II. 4 Al Beid‰wi, al Thalabi. Vide Abulfed. Vit. Moham. p. 25, &c. Marracc. Prodr. ad Refut. Alcor. part i. p. 45. 5 Al Beid‰wi, JallaloÕddin. Vide Marracc. ubi sup. z These words were revealed when certain of MohammedÕs companions agreed to oblige themselves to continual fasting and watching, and to abstain from women, eating flesh, sleeping on beds, and other lawful enjoyments of life, in imitation of some self-denying Christians; but this the prophet disapproved, declaring that he would have no monks in his religion.1 a See chap. 2, p. 24. b The commentators give us the different opinions of the doctors, as to the quantity of food and clothes to be given in this case; which I think scarce worth transcribing. c That is, three days together, says Abu Han”fa. But this is not observed in practice, being neither explicitly commanded in the Kor‰n, nor ordered in the Sonna.2 d That is, all inebriating liquors, and games of chance. See the Prelim. Disc. Sect. V. and chap. 2, p. 23. e Al Beid‰wi and some other commentators expound this of idols; but others, with more probability, of the carved pieces or men, with which the pagan Arabs played at chess, being little figures of men, elephants, horses, and dromedaries; and this is supposed to be the only thing Mohammed disliked in that game: for which reason the Sonnites play with plain pieces of wood or ivory; but the Persians and Indians, who are not so scrupulous, still make use of the carved ones.3 f See the Prelim. Discourse, Sect. V. g See ibid. Sect. II. h The commentators endeavour to excuse the tautology of this passage, by supposing the threefold repetition of fearing and believing refers either to the three parts of time, past, present, and future, or to the threefold duty of man, towards GOD, himself, and his neighbour, &c.4 1 JallaloÕddin, al Beid‰wi. 2 Al Beid‰wi. 3 Vide Prelim Disc. Sect. V. 4 Al Beid‰wi. i This temptation or trial was at al Hodeibiya, where MohammedÕs men, who had attended him thither with an intent to perform a pilgrimage to the Caaba, and had initiated themselves with the usual rites, were surrounded by so great a number of birds and beasts that they impeded their march; for which unusual accident, some of them concluded that GOD had allowed them to be taken; but this passage was to convince them of the contrary.1 k Literally, while ye are Mohrims, or have actually initiated yourselves as pilgrims, by putting on the garment worn at that solemnity. Hunting and fowling are hereby absolutely forbidden to persons in this state, though they are allowed to kill certain kinds of noxious animals.2 l That is, he shall bring an offering to the temple of Mecca, to be slain there and distributed among the poor, of some domestic or tame animal, equal in value to what he shall have killed; as a sheep, for example, in lieu of an antelope, a pigeon for a partridge, &c. And of this value two prudent persons were to be judges. If the offender was not able to do this, he was to give a certain quantity of food to one or more poor men; or, if he could not afford that, to fast a proportionable number of days.3 m This, says JallaloÕddin, is to be understood of fish that live altogether in the sea, and not of those that live in the sea and on land both, as crabs, &c. The Turks, who are Hanifites, never eat this sort of fish; but the sect of Malec Ebn Ans, and perhaps some others, make no scruple of it. n See above, note k. o That is, the place where the practice of their religious ceremonies is chiefly established; where those who are under any apprehension of danger may find a sure asylum, and the merchant certain gain, &c.4 p Al Beid‰wi understands this of the month of DhuÕlhajja, wherein the ceremonies of the pilgrimage are performed; but JallaloÕddin supposes all the four sacred months are here intended.5 q See before, p. 73. r See the Prelim. Discourse, Sect. II. s For judgment is to be made of things not from their plenty or scarcity, but from their intrinsic good or bad qualities.6 t The Arabs continually teasing their prophet with questions, which probably he was not 1 Idem, JallaloÕddin. 2 See the Prelim. Disc. Sect. V. 3 JallaloÕddin, al Beid‰wi 4 Idem. 5 See the Prelim Disc. Sect. VII 6 Al Beid‰wi. always prepared to answer, they are here ordered to wait, till GOD should think fit to declare his pleasure by some farther revelation; and, to abate their curiosity, they are told, at the same time, that very likely the answers would not be agreeable to their inclinations. Al Beid‰wi says, that when the pilgrimage was first commanded, Sor‰ka Ebn Malec asked Mohammed whether they were obliged to perform it every year? To this question the prophet at first turned a deaf ear, but being asked it a second and a third time, he at last said, No; but if I had said yes it would have become a duty, and, if it were a duty, ye would not be able to perform it; therefore give me no trouble as to things wherein I give you none: whereupon this passage was revealed.
Ebn Y‰zid, both Christians, took a journey into Syria to trade, in company with Bodeil, the freed man of Amru Ebn al As, who was a Moslem. When they came to Damascus, Bodeil fell sick, and died, having first wrote down a list of his effects on a piece of paper, which he hid in his baggage, without acquainting his companions with it, and desired them only to deliver what he had to his friends of the tribe of Sahm. The survivors, however, searching among his goods, found a vessel of silver of considerable weight, and inlaid with gold, which they concealed, and on their return delivered the rest to the deceasedÕs relations, who, finding the list of BodeilÕs writing, demanded the vessel of silver of them, but they denied it; and the affair being brought before Mohammed, these words, viz., O true believers, take witnesses, &c., were revealed, and he ordered them to be sworn at the pulpit in the mosque, just as afternoon prayer was over, and on their making oath that they knew nothing of the plate demanded, dismissed them. But afterwards, the vessel being found in their hands, the Sahmites, suspecting it was BodeilÕs, charged them with it, and they confessed it was his, but insisted that they had bought it of him, and that they had not produced it because they had no proof of the bargain. Upon this they went again before Mohammed, to whom these words, And if it appear, &c., were revealed; and thereupon Amru Ebn al As and al Motalleb Ebn Abi Ref‰a, both of the tribe of Sahm, stood up, and were sworn against them; and judgment was given accordingly.1 c That is, on the day of judgment. d That is, we are ignorant whether our proselytes were sincere, or whether they apostatized after our deaths; but thou well knowest, not only what answer they gave us, but the secrets of their hearts, and whether they have since continued firm in their religion or not. e See chapter 2, p. 10. f See chapter 3, p. 37. g See ibid. h See ibid. p. 38. i This miracle is thus related by the commentators. Jesus having, at the request of his followers, asked it of God, a red table immediately descended, in their sight, between two clouds, and was set before them; whereupon he rose up, and having made the ablution, prayed, and then took off the cloth which covered the table, saying, In the name of GOD, the best provider of food. What the provisions were with which this table was furnished is a matter wherein the expositors are not agreed. One will have them to be nine cakes of bread and nine fishes; another bread and flesh; another, all sorts of food, except flesh; another all sorts of food, except bread and flesh; another, all except bread and fish; another, one fish, which had the taste of all manner of food; and another, fruits of paradise; but the most received tradition is that when the table was uncovered, there appeared a fish ready dressed, without scales or prickly fins, dropping with fat, having salt placed at its head and vinegar at its tail, and round it all sorts of herbs, except leeks, and five loaves of bread, on one of which there were olives, on the second honey, on the third butter, on the fourth cheese, and on the fifth dried flesh. They add that Jesus, at the request of the apostles, showed them another miracle, by restoring 1 Al Beid‰wi. the fish to life, and causing its scales and fins to return to it, at which the standers-by being affrighted, he caused it to become as it was before; that 1,300 men and women, all afflicted with bodily infirmities or poverty, ate of these provisions, and were satisfied, the fish remaining whole as it was at first; that then the table flew up to heaven in the sight of all; and every one who had partaken of this food were delivered from their infirmities and misfortunes; and that it continued to descend for forty days together at dinner-time, and stood on the ground till the sun declined, and was then taken up into the clouds. Some of the Mohammedan writers are of opinion that this table did not really descend, but that it was only a parable; but most think the words of the Kor‰n are plain to the contrary. A further tradition is, that several men were changed into swine for disbelieving this miracle, and attributing it to magic art; or, as others pretend, for stealing some of the victuals from off it.1 Several other fabulous circumstances are also told, which are scarce worth transcribing.2 Yüklə 2,27 Mb. Dostları ilə paylaş:
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