Thanksgiving
Yüklə 2,27 Mb.
|
|
m Either adultery or fornication. n Their punishment, in the beginning of Mohammedism, was to be immured till they died, but afterwards this cruel doom was mitigated, and they might avoid it by undergoing the punishment ordained in its stead by the Sonna, according to which the maidens are to be scourged with a hundred stripes, and to be banished for a full year; and the married women to be stoned.2 o The commentators are not agreed whether the text speaks of fornication or sodomy. Al Zamakhshari, and from him, al Beid‰wi, supposes the former is here meant: but JallaloÕddin is of opinion that the crime intended in this passage must be committed between two men, and not between a man and a woman; not only because the pronouns are in the masculine gender, but because both are ordered to suffer the same slight punishment, and are both allowed the same repentance and indulgence; and especially for that a different and much severer punishment is appointed for the women in the preceding words. AbuÕl K‰sem Hebatallah takes simple fornication to be the crime intended, and that this passage is abrogated by that of the 24th chapter, where the man and the woman who shall be guilty of fornication are ordered to be scourged with a hundred stripes each. p The original is, Do them some hurt or damage: by which some understand that they are only to reproach them in public,3 or strike them on the head with their slippers4 (a great indignity in the east), though some imagine they may be scourged.5 1 See this chapter, near the end. 2 JallaloÕddin. 3 JallaloÕddin, Yahya, Abul K‰sem Habatallah, al Beid‰wi. 4 JallaloÕddin al Beid‰wi. 5 Al Beid‰wi. q It was customary among the pagan Arabs, when a man died, for one of his relations to claim a right to his widow, which he asserted by throwing his garment over her; and then he either married her himself, if he thought fit, on assigning her the same dower that her former husband had done, or kept her dower and married her to another, or else refused to let her marry unless she redeemed herself by quitting what she might claim of her husbandÕs goods.1 This unjust custom is abolished by this passage. r Some say these words are directed to husbands who used to imprison their wives without any just cause, and out of covetousness, merely to make them relinquish their dower or their inheritance.2 s Such as disobedience, ill behaviour, immodesty, and the like.3 t That is, by divorcing one, and marrying another. u i.e., Ever so large a dower. x See chapter 2, p. 25. y The same was also prohibited by the Levitical law.4 z According to this passage it is not lawful to marry a free woman that is already married, be she a Mohammedan or not, unless she be legally parted from her husband by divorce; but it is lawful to marry those who are slaves, or taken in war, after they shall have gone through the proper purifications, though their husbands be living. Yet, according to the decision of Abu Han”fah, it is not lawful to marry such whose husbands shall be taken, or in actual slavery with them.1 a That is, assign them their dower. b That is, either to increase the dower, or to abate some part or even the whole of it. 1 Al Beid‰wi. 2 Idem. 3 Idem. 4 Levit. xviii. 18. 1 Al Beid‰wi. c Being alike descended from Adam, and of the same faith.2 d The reason of this is because they are not presumed to have had so good education. A slave, therefore, in such a case, is to have fifty stripes, and to be banished for half a year; but she shall not be stoned, because it is a punishment which cannot be inflicted by halves.3 e viz., Of the prophets, and other holy and prudent men of former ages.4 f Some commentators suppose that these words have a particular regard to the Magians, who formerly were frequently guilty of incestuous marriages, their prophet Zerdusht having allowed them to take their mothers and sisters to wife; and also to the Jews, who likewise might marry within some of the degrees here prohibited.5 g Being unable to refrain from women, and too subject to be led away by carnal appetites.6 h That is, employ it not in things prohibited by GOD; such as usury, extortion, rapine, gaming, and the like.7 i Literally, slay not your souls; i.e., says JallaloÕddin, by committing mortal sins, or such crimes as will destroy them. Others, however, are of opinion that self-murder, which the gentile Indians did, and still do, often practise in honour of their idols, or else the taking away the life of any true believer, is hereby forbidden.8 k See Wisdom xvi. 14, in the Vulgate. l These sins al Beid‰wi, from a tradition of Mohammed, reckons to be seven (equaling in number the sins called deadly by Christians), that is to say, idolatry, murder, falsely accusing modest women of adultery, wasting the substance of orphans, taking of usury, desertion in a religious expedition, and disobedience to parents. But Ebn Abb‰s says they amount to near seven hundred; and others suppose that idolatry only, of different kinds, in worshipping idols or any creature, either in opposition to or jointly with the true God, is here intended; that sin being generally esteemed by Mohammedans, and in a few lines after declared by the Kor‰n itself, to be the only one which God will not pardon.1 m Such as honour, power, riches, and other worldly advantages. Some, however, understand this of the distribution of inheritances according to the preceding determinations, whereby some have a larger share than others.2 n That is, they shall be blessed according to their deserts; and ought, therefore, instead of displeasing God by envying of others, to endeavor to merit his favour by good works and to apply to him by prayer. 2 Idem. 3 Idem. 4 JallaloÕddin. Al Beid‰wi. 5 Al Beid‰wi. 6 Idem, JallaloÕddin. 7 Idem. 8 Idem. 1 Idem. See before, c. 2, p. 10. 2 Idem, JallaloÕddin. o A precept conformable to an old custom of the Arabs, that where persons mutually entered into a strict friendship or confederacy, the surviving friend should have a sixth part of the deceasedÕs estate. But this was afterwards abrogated, according to JallaloÕddin and al Zamakhshari, at least as to infidels. The passage may likewise be understood of a private contract, whereby the survivor is to inherit a certain part of the substance of him that dies first.3 p Such as superior understanding and strength, and the other privileges of the male sex, which enjoys the dignities in church and state, goes to war in defence of GODÕS true religion, and claims a double share of their deceased ancestorsÕ estates.4 q Both to preserve their husbandÕs substance from loss or waste, and themselves from all degrees of immodesty.5 r That is, banish them from your bed. s By this passage the Mohammedans are in plain terms allowed to beat their wives, in case of stubborn disobedience; but not in a violent or dangerous manner.6 t i.e., Let the magistrate first send two arbitrators or mediators, one on each side, to compose the difference, and prevent, if possible, the ill consequences of an open rupture. u Either of your own nation or religion. x Whether it be wealth, knowledge, or any other talent whereby they may help their neighbour. y Either by diminishing the recompense due to his good actions, or too severely punishing his sins. On the contrary, he will reward the former in the next life far above their deserts. The Arabic word dharra, which is translated an ant, signifies a very small sort of that insect, and is used to denote a thing that is exceeding small, as a mite. 3 Vide al Beid‰wi. 4 Idem. 5 Idem, JallaloÕddin. 6 Idem. z When the prophet who was sent to each nation in particular, shall on the last day be produced to give evidence against such of them as refused to believe on him, or observed not the laws which he brought. a That is, the Arabians, to whom Mohammed was, as he pretended, more peculiarly sent.1 b It is related, that before the prohibition of wine, AbdÕalrahm‰n Ebn Awf made an entertainment, to which he invited several of the apostleÕs companions; and after they had ate and drunk plentifully, the hour of evening prayer being come, one of the company rose up to pray, but being overcome with liquor, made a shameful blunder in reciting a passage of the Kor‰n; whereupon to prevent the danger of any such indecency for the future, this passage was revealed.2 c See the Prelim. Disc. Sect. IV. d Meaning the Jews, and particularly their Rabbins. e That is (according to the commentators), who change the true sense of the Pentateuch by dislocating passages, or by wresting the words according to their own fancies and lusts.3 But Mohammed seems chiefly to intend here the Jews bantering of him in their addresses, by making use of equivocal words, seeming to bear a good sense in Arabic, but spoken by them in derision according to their acceptation in Hebrew; an instance of which he gives in the following words. f Literally, without being made to hear or apprehend what we say. g The original word is Ra•na, which being a term of reproach in Hebrew, Mohammed forbade their using to him.4 h In Arabic, Ondhorna; which having no ill equivocal meaning, the prophet ordered them to use instead of the former. i That is, perfectly plain, without eyes, nose, or mouth. The original, however, may also be translated, and turn them behind, by wringing their necks backward. k And were therefore changed into apes.5 l That is, idolatry of all kinds. m viz., To those who repent.6 1 See before, c. 2, p. 16. 2 Al Beid‰wi. 3 Idem, JallaloÕddin. 4 See before, c. 2, p. 13. 5 See before, c. 2, p. 8. 6 Al Beid‰wi. n i.e., The Christians and Jews, who called themselves the children of GOD, and his beloved people.1 o The original word signifies a little skin in the cleft of a date-stone, and is used to express a thing of no value. p The Arabic is, in Jibt and Taghžt. The former is supposed to have been the proper name of some idol; but it seems rather to signify any false deity in general. The latter we have explained already.8 It is said that this passage was revealed on the following occasion. Hoyai Ebn Akhtab and Caab Ebn al Ashraf,9 two chief men among the Jews, with several others of that religion, went to Mecca, and offered to enter into a confederacy with the Koreish, and to join their forces against Mohammed. But the Koreish, entertaining some jealousy of them, told them, that the Jews pretended to have a written revelation from heaven, as well as Mohammed, and their doctrines and worship approached much nearer to what he taught, than the religion of their tribe; wherefore, said they, if you would satisfy us that you are sincere in the matter, do as we do, and worship our gods. Which proposal, if the story be true, these Jews complied with, out of their inveterate hatred to Mohammed.1 q For the Jews gave out that they should be restored to their ancient power and grandeur;2 depending, it is to be presumed, on the victorious Messiah whom they expected. r The original word properly signifies a small dent on the back of a date-stone, and is commonly used to express a thing of little or no value. s viz., The spiritual gifts of prophecy, and divine revelations; and the temporal blessings of victory and success, bestowed on Mohammed and his followers. t Wherefore GOD will doubtless show equal favour to this prophet (a descendant also of Abraham), and those who believe on him.3 u Namely, on Mohammed. x This passage, it is said, was revealed on the day of the taking of Mecca, the primary design of it being to direct Mohammed to return the keys of the Caaba to Othm‰n Ebn Telha Ebn Abdald‰r, who had then the honour to be keeper of that holy place,4 and not to deliver them to his uncle al Abb‰s, who having already the custody of the well Zemzem, would fain have had also that of the Caaba. The prophet obeying the divine order, Othm‰n was so affected with the justice of the action, notwithstanding he had at first refused him entrance, that he immediately embraced Mohammedism; whereupon the guardianship of the Caaba was confirmed to this Othm‰n and his heirs for ever.5 7 Idem, JallaloÕddin. See c. 5, not far from the beginning. 8 See p. 28, note t. 9 See before, p. 40, note m. 1 Al Beid‰wi. 2 Idem. 3 Idem. 4 See PrideauxÕs Life of Mahomet, p. 2. 5 Al Beid‰wi See DÕHerbel. Bibl. Orient. p. 220, 221. y i.e., To the decision of the Kor‰n. z That is, before the tribunals of infidels. This passage was occasioned by the following remarkable accident. A certain Jew having a dispute with a wicked Mohammedan, the latter appealed to the judgment of Caab Ebn al Ashraf, a principal Jew, and the former to Mohammed. But at length they agreed to refer the matter to the prophet singly, who, giving it in favor of the Jew, the Mohammedan refused to acquiesce in his sentence, but would needs have it re-heard by Omar, afterwards Khalif. When they came to him, the Jew told him that Mohammed had already decided the affair in his favour, but that the other would not submit to his determination; and the Mohammedan confessing this to be true, Omar bid them stay a little, and fetching his sword, struck off the obstinate MoslemÕs head, saying aloud, This is the reward of him who refuseth to submit to the judgment of God and his apostle. And from this action Omar had the surname of al Faržk, which alludes both to his separating that knaveÕs head from his body, and to his distinguishing between truth and falsehood.1 The name of Taghžt,2 therefore, in this place, seems to be given to Caab Ebn al Ashraf. a For this was the excuse of the friends of the Mohammedan whom Omar slew, when they came to demand satisfaction for his blood.3 b viz., By acting wickedly, and appealing to the judgment of the infidels. c Some understand these words of their venturing their lives in a religious expedition; and others, of their undergoing the same punishments which the Israelites did for their idolatry in worshipping the golden calf.4 1 JallaloÕddin, al Beid‰wi. See DÕHerbel. Bibl. Orient. p. 688, and OckleyÕs Hist. of the Sarac. v. I, p. 365. 2 See before, p. 28. 3 Al Beid‰wi. 4 Idem, see before, p. 7 d i.e., Be vigilant, and provide yourselves with arms and necessaries. e Mohammed here upbraids the hypocritical Moslems, who, for want of faith and constancy in their religion, were backward in going to war for its defence. f i.e., As one who attendeth not to the public, but his own private interest. Or else these may be the words of the hypocritical Mohammedan himself, insinuating that he stayed not behind the rest of the army by his own fault, but was left by Mohammed, who chose to let the others share in his good fortune, preferably to him.1 g By venturing their lives and fortunes in defence of the faith. h For no man ought to quit the field till he either fall a martyr or gain some advantage for the cause.2 i viz., Those believers who stayed behind at Mecca, being detained there either forcibly by the idolaters, or for want of means to fly for refuge to Medina. Al Beid‰wi observes that children are mentioned here to show the inhumanity of the Koreish, who persecuted even that tender age. k This petition, the commentators say, was heard. For GOD afforded several of them an opportunity and means of escaping, and delivered the rest at the taking of Mecca by Mohammed, who left Ot‰b Ebn Osaid governor of the city: and under his care and protection, those who had suffered for their religion became the most considerable men in the place. l See before, p. 28. m These were some of MohammedÕs followers, who readily performed the duties of their religion so long as they were commanded nothing that might endanger their lives. n That is, a natural death. o As the Jews, in particular, who pretended that their land was grown barren, and provisions scarce, since Mohammed came to Medina.3 1 Al Beid‰wi. 2 Idem. 3 Idem. p These words are not to be understood as contradictory to the preceding, That all proceeds from GOD; since the evil which befalls mankind, though ordered by GOD, is yet the consequence of their own wicked actions. q Or, to take an account of their actions, for this is GODÕS part. r That is, if GOD had not sent his apostle with the Kor‰n to instruct you in your duty, ye had continued in idolatry and been doomed to destruction; except only those who, by GODÕS favour and their superior understanding, should have true notions of the divinity; such, for example, as Zeid Ebn Amru Ebn Nofail1 and Waraka Ebn Nawfal,2 who left idols, and acknowledged but one GOD, before the mission of Mohammed.3 s It is said this passage was revealed when the Mohammedans refused to follow their prophet to the lesser expedition of Bedr, so that he was obliged to set out with no more than seventy.4 Some copies vary in this place, and instead of la tokallafo, in the second person singular, read la nokallafo, in the first person plural, We do not oblige, &c. The meaning being, that the prophet only was under an indispensable necessity of obeying GODÕS commands, however difficult, but others might choose, though at their peril. t i.e., To maintain the right of a believer, or to prevent his being wronged. u By adding something farther. As when one salutes another by this form, Peace be unto thee, he ought not only to return the salutation, but to add, and the mercy of GOD and his blessing. x This passage was revealed, according to some, when certain of MohammedÕs followers, pretending not to like Medina, desired leave to go elsewhere, and, having obtained it, went farther and farther, till they joined the idolaters; or, as others say, on occasion of some deserters at the battle of Ohod; concerning whom the Moslems were divided in opinion whether they should be slain as infidels or not. 1 Vide Millium, de Mohammedismo ante Moh. p. 311. 2 See the Prelim. Disc. Sect. II. 3 Al Beid‰wi. 4 See before, c. 3, p. 49. y The people here meant, say some, were the tribe of Khoz‰ah, or, according to others, the Aslamians, whose chief, named Hel‰l Ebn Owaimar, agreed with Mohammed, when he set out against Mecca, to stand neuter; or, as others rather think, Banu Becr Ebn Zeid.1 z These, it is said, were the tribe of Modlaj, who came in to Mohammed, but would not be obliged to assist him in war.2 a The person hinted at here were the tribes of Asad and Ghatf‰n, or, as some say, Banu Abdald‰r, who came to Medina and pretended to embrace Mohammedism, that they might be trusted by the Moslems, but when they returned, fell back to their old idolatry.3 b That is, by accident and without design. This passage was revealed to decide the case of Ay‰sh Ebn Abi Rab”a, the brother, by the motherÕs side, of Abu Jahl, who meeting Hareth Ebn Zeid on the road, and not knowing that he had embraced Mohammedism, slew him.4 c Which fine is to be distributed according to the laws of inheritances given in the beginning of this chapter.5 d And no fine shall be paid, because in such case his relations, being infidels and at open war with the Moslems, have no right to inherit what he leaves. e That is, unless he repent. Others, however, understand not here an eternity of damnation (for it is the general doctrine of the Mohammedans that none who profess that faith shall continue in hell for ever), but only a long space of time.1 f On pretence that he only feigns to be a Moslem, that he might escape from you. The commentators mention more instances than one of persons slain and plundered by MohammedÕs men under this pretext, notwithstanding they declared themselves Moslems by repeating the usual form of words, and saluting them; for which reason this passage was revealed, to prevent such rash judgments for the future. 1 Al Beid‰wi, JallaloÕddin. 2 Al Beid‰wi. 3 Idem. 4 Idem. 5 Idem. 1 Idem. g That is, being willing to judge him an infidel, only that ye may kill and plunder him. h viz., At your first profession of Isl‰mism, before ye had given any demonstrations of your sincerity and zeal therein. i i.e., Not being disabled from going to war by sickness, or other just impediment. It is said that when the passage was first revealed there was no such exception therein, which occasioned Ebn Omm Mactžm, on his hearing it repeated, to object, And what though I be blind? Whereupon Mohammed, falling into a kind of trance, which was succeeded by strong agitations, pretended he had received the divine direction to add these words to the text.2 k These were certain inhabitants of Mecca, who held with the hare and ran with the hounds, for though they embraced Mohammedism, yet they would not leave that city to join the prophet, as the rest of the Moslems did, but on the contrary went out with the idolaters, and were therefore slain with them at the battle of Bedr. l Being unable to fly, and compelled to follow the infidels to war. m As they did who fled to Ethiopia and to Medina. n This passage was revealed, says al Beid‰wi, on account of Jondob Ebn Damra. This person being sick, was, in his flight, carried by his sons on a couch, and before he arrived at Medina, perceiving his end approached, he clapped his right hand on his left, and solemnly plighting his faith to GOD and his apostle, died. o To defend those who are at prayers, and to face the enemy. 2 Al Beid‰wi. 3 Idem, JallaloÕddin p By keeping strict guard. q That is, in such posture as ye shall be able.1 Yüklə 2,27 Mb. Dostları ilə paylaş:
|