Thanksgiving
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n So the Mohammedans call a chapter of the Kor‰n.5 o It is related that in the expedition of Tabžc, a company of hypocrites passing near Mohammed, said to one another, Behold that man! he would take the strongholds of Syria. Away! away!Ðwhich being told the prophet, he called them to him, and asked them why they had said so? Whereto they replied with an oath that they were not talking of what related to him or his companions, but were only diverting themselves with indifferent discourse to beguile the tediousness of the way.6 p Namely, Sodom and Gomorrah, and the other cities which shared their fate, and are thence called al Motakif‰t, or the subverted.7 5 See the Prelim. Disc. Sect. III. 6 Al Beid‰wi. 7 See cap. II. q Literally, gardens of Eden; but the commentators do not take the word Eden in the sense which it bears in Hebrew, as has been elsewhere observed.8 r It is related that al Jall‰s Ebn Soweid hearing some passages of this chapter, which sharply reprehend those who refused to go on the above-mentioned expedition of Tabžc, declared that if what Mohammed said of his brethren was true, they were worse than asses; which coming to the prophetÕs ear, he sent for him; and he denied the words upon oath. But on the immediate revelation of this passage, he confessed his fault, and his repentance was accepted.9 s The commentators tell us that fifteen men conspired to kill Mohammed in his return from Tabžc by pushing him from his camel into a precipice, as he rode by night over the highest part of al Akaba. But when they were going to execute their design, Hodheifa, who followed and drove the prophetÕs camel, which was led by Amm‰r Ebn Y‰ser, hearing the tread of camels and the clashing of arms, gave the alarm, upon which they fled. Some, however, suppose the design here meant was a plot to expel Mohammed from Medina.10 t For MohammedÕs residing at Medina was of great advantage to the place, the inhabitants being generally poor, and in want of most conveniences of life; but on the prophetÕs coming among them, they became possessed of large herds of cattle and money also. Al Beid‰wi says that the above-named al Jall‰s in particular, having a servant killed, received by Mohammed's order no less than ten thousand dirhems, or about three hundred pounds, as a fine for the redemption of his blood. u An instance of this is given in Thalaba Ebn Hateb, who came to Mohammed and desired him to beg of GOD that he would bestow riches on him. The prophet at first advised him rather to be thankful for the little he had than to covet more, which might become a temptation to him; but on ThalabaÕs repeated request and solemn promise that he would make a good use of his riches, he was at length prevailed on, and preferred the petition to GOD. Thalaba in a short time grew vastly rich, which, Mohammed being acquainted with, sent two collectors to gather the alms. Other people readily paid them; but, when they came to Thalaba, and read the injunction to him out of the Kor‰n, he told them that it was not alms, but tribute, or next kin to tribute, and bid them go back till he had better considered of it. Upon which this passage was revealed; and when Thalaba came afterwards and brought his alms, Mohammed told him that GOD had commanded him not to accept it, and threw dust upon his head, saying, This is what thou hast deserved. He then offered his alms to Abu Becr, who refused to accept them, as did Omar some years after, when he was Khal”f.1 x Al Beid‰wi relates that Mohammed, exhorting his followers to voluntary alms, among others, AbdaÕlrahm‰n Ebn Awf gave four thousand dirhems, which was one-half of what he 8 See the Prelim. Disc. p. 75. 9 Al Beid‰wi. 10 Idem. 1 Idem. had; Asem Ebn Adda gave a hundred beastsÕ loads of dates; and Abu Okail a sa‡, which is no more than a sixtieth part of a load, of the same fruit, but was the half of what he had earned by a nightÕs hard work. This Mohammed accepted: whereupon the hypocrites said that AbdaÕlrahm‰n and Asem gave what they did out of ostentation, and that GOD and his apostle might well have excused Abu OkailÕs mite; which occasioned this passage. I suppose this collection was made to defray the charge of the expedition of Tabžc, towards which, as another writer tells us, Abu Becr contributed all that he had, and Othm‰n very largely, viz., as it is said, three hundred camels for slaughter, and a thousand din‰rs of gold.2 y In the last sickness of AbdaÕllah Ebn Obba, the hypocrite (who died in the ninth year of the Hejra), his son, named also AbdaÕllah, came and asked Mohammed to beg pardon of GOD for him, which he did, and thereupon the former part of this verse was revealed. But the prophet, not taking that for a repulse, said he would pray seventy times for him; upon which the latter part of the verse was revealed, declaring it would be absolutely in vain. It may be observed that the numbers seven, and seventy, and seven hundred, are frequently used by the eastern writers, to signify not so many precisely, but only an indefinite number, either greater or lesser,3 several examples of which are to be met with in the scripture.4 z This they spoke in a scoffing manner to one another, because, as has been observed, the expedition of Tabžc was undertaken in a very hot and dry season. a That is, if thou return in safety to Medina to the hypocrites, who are here called some of them who stayed behind, because they were not all hypocrites. The whole number is said to have been twelve.1 b This passage was also revealed on account of AbdaÕllah Ebn Obba. In his last illness he desired to see Mohammed, and, when he was come, asked him to beg forgiveness of GOD for him, and requested that his corpse might be wrapped up in the garment that was next his body (which might have the same efficacy with the habit of a Franciscan), and that he would pray over him when dead. Accordingly, when he was dead, the prophet sent his shirt, or inner vestment, to shroud the corpse, and was going to pray over it, but was forbidden by these words. Some say they were not revealed till he had actually prayed for him.2 c Either by assisting at his funeral, or visiting his sepulchre. d See before, p. 142, note n. 2 Abulfed. Vit. Moh. p. 123. 3 Al Beid‰wi. 4 Matth. xviii. 22. 1 Al Beid‰wi. 2 Idem. e These were the tribes of Asad and Ghatf‰n, who excused themselves on account of the necessities of their families, which their industry only maintained. But some write they were the family of Amer Ebn al Tofail, who said that if they went with the army, the tribe of Tay would take advantage of their absence, and fall upon their wives and children, and their cattle.3 f By reason of their extreme poverty; as those of Joheina, Mozeina, and Banu Odhra.4 g The persons here intended were seven men of the Ans‰rs, who came to Mohammed and begged he would give them some patched boots and soled shoes, it being impossible for them to march so far barefoot in such a season; but he told them he could not supply them; whereupon they went away weeping. Some, however, say these were the Banu Mokren; and others, Abu Musa and his companions.5 h And not chastise them. i Because of their wild way of life, the hardness of their hearts, their not frequenting people of knowledge, and the few opportunities they have of being instructed.6 k Or a contribution exacted by force, the payment of which he can in no wise avoid. l Hoping that some reverse may afford a convenient opportunity of throwing off the burden 3 Idem. 4 Idem. 5 Idem. 6 Idem. See the Prelim. Disc. p. 10 and 23. m The Arabs meant in the former of these two passages, are said to have been the tribes of Asad, Ghatf‰n, and Banu Tamim; and those intended in the latter, Abdallah, surnamed DhžÕlbaj‰d”n, and his people.1 n The Moh‰jer”n, or refugees, were those of Mecca, who fled thence on account of their religion; and the Ans‰rs, or helpers, were those of Medina, who received Mohammed and his followers into their protection, and assisted them against their enemies. By the leaders of the Moh‰jer”n are meant those who believed on Mohammed before the Hejra, or early enough to pray towards Jerusalem, from which the Kebla was changed to the temple of Mecca in the second year of the Hejra, or else such of them as were present at the battle of Bedr. The leaders of the Ans‰rs were those who took the oath of fidelity to him at al Akaba, either the first or the second time.2 o i.e., In the neighbourhood of Medina. These were the tribes of Joheina, Mozeina, Aslam, Ashj‡, and Ghif‰r.3 p Either by exposing them to public shame, and putting them to death; or by either of those punishments, and the torment of the sepulchre: or else by exacting alms of them by way of fine, and giving them corporal punishment.4 q Making no hypocritical excuses for them. These were certain men, who, having stayed at home instead of accompanying Mohammed to Tabžc, as soon as they heard the severe reprehensions and threats of this chapter against those who had stayed behind, bound themselves to the pillars of the mosque, and swore that they would not loose themselves till they were loosed by the prophet. But when he entered the mosque to pray, and was informed of the matter, he also swore that he would not loose them without a particular command from GOD; whereupon this passage was revealed, and they were accordingly dismissed.5 r Though they were backward in going to war, and held with the hypocrites, yet they confessed their crime and repented. s When these persons were loosed, they prayed Mohammed to take their substance, for the sake of which they had stayed at home, as alms, to cleanse them from their transgression; but he told them he had no orders to accept anything from them: upon which this verse was sent down, allowing him to take their alms.6 1 Al Beid‰wi. 2 Idem. 3 Idem. 4 Idem. 5 Idem. 6 Idem. t The persons here intended were the three Ans‰rs whose pardon is granted a little below. u When Banu Amru Ebn Awf had built the temple or mosque of Kob‰, which will be mentioned by-and-bye, they asked Mohammed to come and pray in it, and he complied with their request. This exciting the envy of their brethren, Banu Ganem Ebn Awf, they also built a mosque, intending that the Im‰m or priest who should officiate there should be Abu Amer, a Christian monk; but he dying in Syria, they came to Mohammed and desired he would consecrate, as it were, their mosque by praying in it. The prophet accordingly prepared himself to go with them, but was forbidden by the immediate revelation of this passage, discovering their hypocrisy and ill design; whereupon he sent Malec Ebn al Dokhshom, Maan Ebn Addi, Amer Ebn al Sacan, and al Wahsha, the Ethiopian, to demolish and burn it, which they performed, and made it a dunghill. According to another account, this mosque was built a little before the expedition of Tabžc, with a design to hinder MohammedÕs men from engaging therein; and when he was asked to pray there, he answered that he was just setting out on a journey, but that when he came back, with GODÕS leave, he would do what they desired; but when they applied to him again, on his return, this passage was revealed.1 x That is, Abu Amer, the monk, who was a declared enemy to Mohammed, having threatened him at Ohod, that no party should appear in the field against him, but he would make one of them; and, to be as good as his word, he continued to oppose him till the battle of Honein, at which he was present, and being put to flight with those of Haw‰zen, he retreated into Syria, designing to obtain a supply of troops from the Grecian emperor to renew the war, but he died at Kinnisr”n. Others say that this monk was a confederate at the war of the ditch, and that he fled thence into Syria.2 y viz., That of Kob‰, a place about two miles from Medina, where Mohammed rested four days before he entered that city, in his flight from Mecca, and where he laid the foundation of a mosque,3 which was afterwards built by Banu Amru Ebn Awf. But according to a different tradition, the mosque here meant was that which Mohammed built at Medina. z Al Beid‰wi says, that Mohammed walking once with the Moh‰jer”n to Kob‰, found the Ans‰rs sitting at the mosque door, and asked them whether they were believers; and, on their being silent, repeated the question: whereupon Omar answered, that they were believers; and Mohammed demanding whether they acquiesced in the judgment Omar had made of them, they said yes. He then asked them whether they would be patient in adversity and thankful in prosperity; to which they answering in the affirmative, he swore by the LORD of the Caaba that they were true believers. Afterwards he examined them as to their manner of performing the legal washings, and, particularly, what they did after easing themselves; they told him that in such a case they used three stones, and after that washed with water: upon which he repeated these words of the Kor‰n to them. a Some interpret these words of their being deprived of their judgment and understanding; and others of the punishment they are to expect, either of death in this world, or of the rack of the sepulchre, or the pains of hell. 1 Idem, JallaloÕddin. 2 Idem. 3 Idem, Ebn Shohnah. Vide Abulfed. Vit. Moh. p. 52. Where the translator, taking this passage of the Kor‰n, which is there cited, for the words of his author, has missed the true sense. b This passage was revealed, as some think, on account of Abu Taleb, MohammedÕs uncle and great benefactor; who, on his death-bed, being pressed by his nephew to speak a word which might enable him to plead his cause before GOD, that is, to profess Isl‰m, absolutely refused. Mohammed, however, told him that he would not cease to pray for him, till he should be forbidden by GOD; which he was by these words. Others suppose the occasion to have been MohammedÕs visiting his mother AmenaÕs sepulchre at al Abw‰, soon after the taking of Mecca; for they say that while he stood at the tomb he burst into tears, and said, I asked leave of GOD to visit my motherÕs tomb, and he granted it me; but when I asked leave to pray for her, it was denied me.1 c By their dying infidels. For otherwise it is not only lawful, but commendable, to pray for unbelievers, while there are hopes of their conversion. d viz., To pray that GOD would dispose his heart to repentance. Some suppose this was a promise made to Abraham by his father, that he would believe in GOD. For the words may be taken either way. e Desisting to pray for him, when he was assured by inspiration that he was not to be converted; or after he actually died an infidel. See c. 6, p. 96. f i.e., To consider or punish them as transgressors. This passage was revealed to excuse those who had prayed for such of their friends as had died idolaters, before it was forbidden; or else to excuse certain people who had ignorantly prayed towards the first Kebla, and drank wine, &c. g Having forgiven the crime they committed, in giving the hypocrites leave to be absent from the expedition to Tabžc; or for the other sins which they might, through inadvertence, have been guilty of. For the best men have need of repentance.2 h viz., In the expedition of Tabžc; wherein MohammedÕs men were driven to such extremities that (besides what they endured by reason of the excessive heat) ten men were obliged to ride by turns on one camel, and provisions and water were so scarce that two men divided a date between them, and they were obliged to drink the water out of the camelsÕ stomachs.3 i Or, as it may be translated, who were left in suspense, whether they should be pardoned or not.4 These were three Ans‰rs, named Caab Ebn Malec, Hel‰l Ebn Omeyya, and Mer‰ra Ebn Rab”, who went not with Mohammed to Tabžc, and were therefore, on his return, secluded from the fellowship of the other Moslems; the prophet forbidding any to salute them, or to hold discourse with them. Under which interdiction they continued fifty days, till, on their sincere repentance, they were at length discharged from it, by the revelation of this passage.5 1 Al Beid‰wi. 2 Idem. 3 Al Beid‰wi. 4 See before, p. 147, note t. 5 Al Beid‰wi, JallaloÕddin Abulf. Vit. Moh. p. 133, 126. k By not caring to share with him the dangers and fatigues of war. Al Beid‰wi tells us, that after Mohammed had set out for Tabžc, one Abu Khaithama, sitting in his garden, where his wife, a very beautiful woman, had spread a mat for him in the shade, and had set new dates and fresh water before him, after a little reflection, cried out: This is not well that I should thus take my ease and pleasure, while the apostle of GOD is exposed to the scorching of the sunbeams and the inclemencies of the war; and immediately mounting his camel, took his sword and lance, and went to join the army. l That is, if some of every tribe of town be left behind, the end of their being so left is that they may apply themselves to study, and attain a more exact knowledge of the several points of their religion, so as to be able to instruct such as, by reason of their continual employment in the wars, have no other means of information. They say, that after the preceding passages were revealed, reprehending those who had stayed at home during the expedition of Tabžc, every man went to war, so that the study of religion, which is rather more necessary for the defence and propagation of the faith than even arms themselves, became wholly laid aside and neglected; to prevent which, for the future, a convenient number are hereby directed to be left behind, that they may have leisure to prosecute their studies. m Either of your kindred or neighbours; for these claim your pity and care in the first place, and their conversion ought first to be endeavoured. The persons particularly meant in this passage are supposed to have been the Jews of the tribes of Koreidha and Nadh”r, and those of Khaibar; or else the Greeks of Syria.1 n Or fierceness in war. o i.e., By various kinds of trials, or by being called forth to war, and by being made witnesses of GODÕS miraculous protection of the faithful. p They wink at one another to rise and leave the prophetÕs presence, if they think they can 1 Al Beid‰wi. do it without being observed, to avoid hearing the severe and deserving reproofs which they apprehended in every new revelation. The persons intended are the hypocritical Moslems. q See chapter 3, p. 49, note n r This prophet is mentioned towards the end of the chapter. s See the Prelim. Disc. Sec. III. p. 46, 47. t And not one of the most powerful among them neither; so that the Koreish said it was a wonder GOD could find out no other messenger than the orphan pupil of Abu Taleb.2 u Meaning the Kor‰n. According to the reading of some copies, the words may be rendered, This man (i.e., Mohammed) is no other than a manifest sorcerer. x These words were revealed to refute the foolish opinion of the idolatrous Meccans, who imagined their idols were intercessors with GOD for them. 2 Idem. y Either the mutual salutation of the blessed to one another, or that of the angels to the blessed. z i.e., In all postures, and at all times. a For so old was Mohammed before he took upon him to be a prophet;1 during which time his fellow-citizens well knew that he had not applied himself to learning of any sort, nor frequented learned men, nor had ever exercised himself in composing verses or orations whereby he might acquire the art of rhetoric, or elegance of speech.2 A flagrant proof, says al Beid‰wi, that this book could be taught him by none but God. b See the Prelim. Disc. Sect. I. p. 12, &c. c viz., That he hath equals or companions either in heaven or on earth; since he acknowledgeth none. d That is to say, the true religion, or Isl‰m, which was generally professed, as some say, till Abel was murdered, or, as others, till the days of Noah. Some suppose the first ages after the Flood are here intended: others, the state of religion in Arabia, from the time of Abraham to that of Amru Ebn Lohai, the great introducer of idolatry into that country. 1 See the Prelim. Disc. p. 33. Abulfeda, Vit. Moh. c. 7. 2 See the Prelim. Disc. p. 21, &c. e For it is said that they were afflicted with a dearth for seven years, so that they were very near perishing; but no sooner relieved by GODÕS sending them plenty, than they began again to charge Mohammed with imposture, and to ridicule his revelations.3 f i.e., The guardian angels. g That is, applying themselves to GOD only, and neglecting their idols; their fears directing them in such an extremity to ask help of him only who could give it. h viz., Paradise. i For their reward will vastly exceed the merit of their good works. Al Ghaz‰li supposes this additional recompense will be the beatific vision.4 k See the Prelim. Disc. p. 67, &c. l i.e., Though the blessed will be rewarded beyond their deserts, yet GOD will not punish any beyond their demerits, but treat them with the exactest justice. 3 Al Beid‰wi. 4 See the Prelim. Disc. p. 78. m That is, your idols, or the companions which ye attributed unto GOD. n But ye really worshipped your own lusts, and were seduced to idolatry, not by us, but by your own superstitious fancies. It is pretended that GOD will, at the last day, enable the idols to speak, and that they will thus reproach their worshippers, instead of interceding for them, as they hoped. Some suppose the angels, who were also objects of the worship of the pagan Arabs, are particularly intended in this place. o Some copies instead of tablu, read tatiu, i.e., shall follow, or meditate upon. p See chapter 2, p. 11, note r. q i.e., There are some of them who are inwardly well satisfied of the truth of thy doctrine, though they are so wicked as to oppose it; and there are others of them who believe it not, through prejudice and want of consideration. Or the passage may be understood in the future tense, of some who should afterwards believe, and repent, and of others who should die infidels.1 1 Al Beid‰wi. r These words were revealed on account of certain Meccans, who seemed to attend while Mohammed read the Kor‰n to them, or instructed them in any point of religion, but yet were as far from being convinced or edified, as if they had not heard him at all.2 Yüklə 2,27 Mb. Dostları ilə paylaş:
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