Thanksgiving
Yüklə 2,27 Mb.
|
| 2 Al Beid‰wi.
k This was at the battle of Ohod, a mountain about four miles to the north of Medina. The Koreish, to revenge their loss at Bedr,1 the next year being the third of the Hejra, got together an army of 3,000 men, among whom there were 200 horse, and 700 armed with coats of mail. These forces marched under the conduct of Abu Sofi‰n and sat down at DhuÕlholeifa, a village about six miles from Medina. Mohammed, being much inferior to his enemies in numbers, at first determined to keep himself within the town, and receive them there; but afterwards, the advice of some of his companions prevailing, he marched out against them at the head of 1,000 men (some say he had 1,050 men, others but 900), of whom 100 were armed with coats of mail, but he had no more than one horse, besides his own, in his whole army. With these forces he formed a camp in a village near Ohod, which mountain he contrived to have on his back; and the better to secure his men from being surrounded, he placed fifty archers in the rear, with strict orders not to quit their post. When they came to engage, Mohammed had the better at first, but afterwards by the fault of his archers, who left their ranks for the sake of the plunder, and suffered the enemiesÕ horse to encompass the Mohammedans and attack them in the rear, he lost the day, and was very near losing his life, being struck down by a shower of stones, and wounded in the face with two arrows, on pulling out of which his two foreteeth dropped out. Of the Moslems seventy men were slain, and among them Hamza the uncle of Mohammed, and of the infidels twenty-two.2 To excuse the ill success of this battle, and to raise the drooping courage of his followers, is MohammedÕs drift in the remaining part of this chapter. l These were some of the families of Banu Salma of the tribe of al Khazraj, and BanuÕl Hareth of the tribe of al Aws, who composed the two wings of MohammedÕs army. Some ill impression had been made on them by AbdaÕllah Ebn Obba Solžl, then an infidel, who having drawn off 300 men, told them that they were going to certain death, and advised them to return back with him; but he could prevail on but a few, the others being kept firm by the divine influence, as the following words intimate.3 m See before, p. 32. n The angels who assisted the Mohammedans at Bedr, rode, say the commentators, on black and white horses, and had on their heads white and yellow sashes, the ends of which hung down between their shoulders. o i.e., As an earnest of future success. p This passage was revealed when Mohammed received the wounds above mentioned at the battle of Ohod, and cried out, How shall that people prosper who have stained their prophetÕs 1 See before, p. 32. 2 Abulfeda, in Vita Moham. p. 64, &c. El Macin. l. x. PrideauxÕs Life of Mahomet, p. 80. 3 Al Beid‰wi. face with blood, while he called them to their Lord? The person who wounded him was Otha the son of Abu Wakkas.4 q It is related of Hasan the son of Ali, that a slave having once thrown a dish on him boiling hot, as he sat at table, and fearing his masterÕs resentment, fell immediately on his knees, and repeated these words, Paradise is for those who bridle their anger: Hasan answered, I am not angry. The slave proceeded, and for those who forgive men. I forgive you, said Hasan. The slave, however, finished the verse, adding, for God loveth the beneficent. Since it is so replied Hasan, I give you your liberty, and four hundred pieces of silver.5 A noble instance of moderation and generosity. r That is, by your being worsted at Ohod. s When they were defeated at Bedr. It is observable that the number of Mohammedans slain at Ohod, was equal to that of the idolaters slain at Bedr; which was so ordered by GOD for a reason to be given elsewhere.1 t Several of MohammedÕs followers who were not present at Bedr, wished for an opportunity of obtaining, in another action, the like honour as those had gained who fell martyrs in that battle; yet were discouraged on seeing the superior numbers of the idolaters in the expedition of Ohod. On which occasion this passage was revealed.2 u These words were revealed when it was reported in the battle of Ohod that Mohammed was slain; whereupon the idolaters cried out to his followers, Since your prophet is slain, return to your ancient religion, and to your friends; if Mohammed had been a prophet he had not been slain. It is related that a Moslem named Ans Ebn al Nadar, uncle to Malec Ebn Ans, hearing these words, said aloud to his companions, My friends, though Mohammed be slain, certainly MohammedÕs Lord liveth and dieth not; therefore value not your lives since the prophet is dead, but fight for the cause for which he fought: then he cried out, O God, I am excused before thee, and acquitted in thy sight of what they say; and drawing his sword, fought valiantly till he was killed.3 x Mohammed, the more effectually to still the murmurs of his party on their defeat, represents 4 Idem. Abulfeda, ubi supra. 5 Vide DÕHerbelot, Bibl. Orient. Art. Hassan. 1 In not. ad cap. 8. 2 Al Beid‰wi 3 Idem. to them that the time of every manÕs death is decreed and predetermined by God, and that those who fell in the battle could not have avoided their fate had they stayed at home; whereas they had now obtained the glorious advantage of dying martyrs for the faith. Of the Mohammedan doctrine of absolute predestination I have spoken in another place.4 y This passage was also occasioned by the endeavours of the Koreish to seduce the Mohammedans to their old idolatry, as they fled in the battle of Ohod. z To this Mohammed attributed the sudden retreat of Abu Sofi‰n and his troops, without making any farther advantage of their success; only giving Mohammed a challenge to meet them next year at Bedr, which he accepted. Others say that as they were on their march home, they repented they had not utterly extirpated the Mohammedans, and began to think of going back to Medina for that purpose, but were prevented by a sudden consternation or panic fear, which fell on them from GOD.5 a i.e., In the beginning of the battle, when the Moslems had the advantage, putting the idolaters to flight, and killing several of them. b That is, till the bowmen, who were placed behind to prevent their being surrounded, seeing the enemy fly, quitted their post, contrary to MohammedÕs express orders, and dispersed themselves to seize the plunder; whereupon Kh‰led Ebn al Wal”d perceiving their disorder, fell on their rear with the horse which he commanded, and turned the fortune of the day. It is related that though AbdaÕllah Ebn Johair, their captain, did all he could to make them keep their ranks, he had not ten that stayed with him out of the whole fifty.6 c The former were they who, tempted by the spoil, quitted their post; and the latter they who stood firm by their leader. d Crying aloud, Come hither to me, O servants of GOD! I am the apostle of GOD; he who returneth back, shall enter paradise. But notwithstanding all his endeavours to rally his men, he could not get above thirty of them about him. e i.e., GOD punished your avarice and disobedience by suffering you to be beaten by your enemies, and to be discouraged by the report of your prophetÕs death; that ye might be inured to patience under adverse fortune, and not repine at any loss or disappointment for the future 4 Prelim. Disc. Sect IV. 5 Al Beid‰wi. 6 Idem. Vide Abulfeda, Vit. Moh. p. 65, 66, and note, ibid. f After the action, those who had stood firm in the battle were refreshed as they lay in the field by falling into an agreeable sleep, so that the swords fell out of their hands; but those who had behaved themselves ill were troubled in their minds, imagining they were now given over to destruction.1 g That is, is there any appearance of success, or of the divine favour and assistance which we have been promised?2 h i.e., To themselves, or to one another in private. i If GOD had assisted us according to his promise; or, as others interpret the words, if we had taken the advice of AbdaÕllah Ebn Obba Solžl, and had kept within the town of Medina, our companions had not lost their lives.3 k viz., For their covetousness in quitting their post to seize the plunder. l This passage was revealed, as some say, on the division of the spoil at Bedr; when some of the soldiers suspected Mohammed of having privately taken a scarlet carpet made all of silk and very rich, which was missing.4 Others suppose the archers, who occasioned the loss of the battle of Ohod, left their station because they imagined Mohammed would not give them their share of the plunder; because, as it is related, he once sent out a party as an advanced guard, and in the meantime attacking the enemy, took some spoils which he divided among those who were with him in the action, and gave nothing to the party that was absent on duty.5 m According to a tradition of Mohammed, whoever cheateth another will on the day of judgment carry his fraudulent purchase publicly on his neck. 1 Al Beid‰wi, JallaloÕddin. 2 Idem. 3 Idem. 4 Al Beid‰wi, JallaloÕddin. 5 Al Beid‰wi. n Some copies, instead of min anfosihim, i.e., of themselves, read min anfasihim, i.e., of the noblest among them; for such was the tribe of Koreish, of which Mohammed was descended.1 o i.e., The Sonna.2 p viz., In the battle of Bedr, where ye slew seventy of the enemy, equalling the number of those who lost their lives at Ohod, and also took as many prisoners.3 q It was the consequence of your disobeying the orders of the prophet, and abandoning your post for the sake of plunder. r That is, if we had conceived the least hope of success when ye marched out of Medina to encounter the infidels, and had not known that ye went rather to certain destruction than to battle, we had gone with you. But this Mohammed here tells them was only a feigned excuse; the true reason of their staying behind being their want of faith and firmness in their religion.4 s See before, p. 17. t i.e., Rejoicing also for their sakes, who are destined to suffer martyrdom, but have not as yet attained it.5 u The commentators differ a little as to the occassion of this passage. When news was brought to Mohammed, after the battle of Ohod, that the enemy, repenting of their retreat, were returning towards Medina, he called about him those who had stood by him in the battle, and marched out to meet the enemy as far as Homar‰ al Asad, about eight miles from that town, notwithstanding several of his men were so ill of their wounds that they were forced to be carried; but a panic fear having seized the army of the Koreish, they changed their resolution and continued their march home; of which Mohammed having received intelligence, he also went back to Medina: and, according to some commentators, the Kor‰n here approves the faith and courage of those who attended the prophet on this occasion. Others say the persons intended in this passage were those who went with Mohammed the next year, to meet 1 Idem. 2 Idem. 3 See before, p. 32. 4 Al Beid‰wi. 5 Vide Rev. vi. II. Abu Sofi‰n and the Koreish, according to their challenge, at Bedr,1 where they waited some time for the enemy, and then returned home; for the Koreish, though they set out from Mecca, yet never came so far as the place of appointment, their hearts failing them on their march; which Mohammed attributed to their being struck with a terror from GOD.2 This expedition the Arabian histories call the second, or lesser expedition of Bedr. x The persons who thus endeavoured to discourage the Mohammedans were, according to one tradition, some of the tribe of Abd Kais, who, going to Medina, were bribed by Abu Sofi‰n with a camelÕs load of dried raisins; and, according to another tradition, it was Noaim Ebn Masœd al Ashja• who was also bribed with a she-camel ten months gone with young (a valuable present in Arabia). This Noaim, they say, finding Mohammed and his men preparing for the expedition, told them that Abu Sofi‰n, to spare them the pains of coming so far as Bedr, would seek them in their own houses, and that none of them could possibly escape otherwise than by timely flight. Upon which Mohammed, seeing his followers a little dispirited, swore that he would go himself though not one of them went with him. And accordingly he set out with seventy horsemen, every one of them crying out, Hashna Allah, i.e., GOD is our support.3 y While they stayed at Bedr expecting the enemy, they opened a kind of fair there, and traded to very considerable profit.4 z Meaning either Noaim, or Abu Sofi‰n himself. a That is, he will not suffer the good and sincere among you to continue indiscriminately mixed with the wicked and hypocritical. b This passage was revealed on the rebellious and disobedient Mohammedans telling Mohammed that if he was a true prophet he could easily distinguish those who sincerely believed from the dissemblers.1 c Mohammed is said to have declared, that whoever pays not his legal contribution of alms duly shall have a serpent twisted about his neck at the resurrection.2 1 See before, p. 47, note 2. 2 Al Beid‰wi. 3 Idem, JallaloÕddin. 4 Al Beid‰wi. 1 Idem. 2 Idem, JallaloÕddin. d It is related that Mohammed, writing to the Jews of the tribe of Kainok‰ to invite them to Isl‰m, and exhorting them, among other things, in the words of the Kor‰n,3 to lend unto GOD on good usury, Phineas Ebn Azžra, on hearing that expression, said, Surely GOD is poor, since they ask to borrow for him. Whereupon Abu Becr, who was the bearer of that letter, struck him on the face, and told him that if it had not been for the truce between them, he would have struck off his head; and on PhineasÕs complaining to Mohammed of Abu BecrÕs ill usage, this passage was revealed.4 e The Jews, say the commentators, insisted that it was a peculiar proof of the mission of all the prophets sent to them, that they could, by their prayers, bring down fire from heaven to consume the sacrifice, and therefore they expected Mohammed should do the like. And some Mohammedan doctors agree that GOD appointed this miracle as the test of all their prophets, except only Jesus and Mohammed;5 though others say any other miracle was a proof full as sufficient as the bringing down fire from heaven.6 The Arabian Jews seem to have drawn a general consequence from some particular instances of this miracle in the Old Testament.7 And the Jews at this day say, that first the fire which fell from heaven on the altar of the tabernacle,8 after the consecration of Aaron and his sons, and afterwards that which descended on the altar of SolomonÕs temple, at the dedication of that structure,9 was fed and constantly maintained there by the priests, both day and night, without being suffered once to go out, till it was extinguished, as some think, in the reign of Manasses,10 but, according to the more received opinion, when the temple was destroyed by the Chaldeans. Several Christians11 have given credit to this assertion of the Jews, with what reason I shall not here inquire; and the Jews, in consequence of this notion, might probably expect that a prophet who came to restore GODÕS true religion, should rekindle for them this heavenly fire, which they have not been favoured with since the Babylonish captivity. f Among these the commentators reckon Zacharias and John the Baptist. g i.e., Dearly shall they pay hereafter for taking bribes to stifle the truth. Whoever concealeth the knowledge which GOD has given him, says Mohammed, GOD shall put on him a bridle of fire on the day of resurrection. h i.e., Who think they have done a commendable deed in concealing and dissembling the testimonies in the Pentateuch concerning Mohammed, and in disobeying GODÕS commands to 3 Cap. 2, p. 26. 4 Al Beid‰wi. 5 JallaloÕddin. 6 Al Beid‰wi. 7 Levit. ix. 24; I Chron. xxi. 26; 2 Chron. vii. I; 1 Kings xviii. 38. 8 Levit. ix. 24. 9 2 Chron. vii. x. 10 Talmud, Zebachim, c. 6. 11 See PrideauxÕs Connect part i. bk. iii. p. 158. the contrary. It is said that, Mohammed once asking some Jews concerning a passage in their law, they gave him an answer very different from the truth, and were mightily pleased that they had, as they thought, deceived him. Others, however, think this passage relates to some pretended Mohammedans who rejoiced in their hypocrisy, and expected to be commended for their wickedness.12 i viz., At all times and in all postures. Al Beid‰wi mentions a saying of Mohammed to one Imr‰n Ebn Hosein, to this purpose: Pray standing, if thou art able; if not, sitting; and if thou canst not sit up, then as thou liest along. Al Sh‰fe• directs that he sick should pray lying on their right side. k Namely, Mohammed, with the Kor‰n. l These words were added, as some relate, on Omm Salma, one of the prophetÕs wives, telling him that she had observed GOD often made mention of the men who fled their country for the sake of their faith, but took no notice of the women.1 m The original word properly signifies success in the affairs of life, and particularly in trade. It is said that some of MohammedÕs followers observing the prosperity the idolaters enjoyed, expressed their regret that those enemies of GOD should live in such ease and plenty, while themselves were perishing for hunger and fatigue; whereupon this passage was revealed.2 n Because of its short continuance. o The persons here meant, some will have to be AbdaÕllah Ebn Sal‰m3 and his companions; others suppose they were forty Arabs of Najr‰n, or thirty-two Ethiopians, or else eight Greeks, who were converted from Christianity to Mohammedism; and others say this passage was revealed in the ninth year of the Hejra, when Mohammed, on GabrielÕs bringing him the news of the death of Ashama king of Ethiopia, who had embraced the Mohammedan religion some 12 Al Beid‰wi. 1 Idem. 2 Idem. 3 See before, p. 44. years before,4 prayed for the soul of the departed; at which some of his hypocritical followers were displeased, and wondered that he should pray for a Christian proselyte whom he had never seen.5 p See before, p. 21, and the Preliminary Discourse, Sect. IV. q This title was given to this chapter, because it chiefly treats of matters relating to women; as, marriages, divorces, dower, prohibited degrees, &c. r Saying, I beseech thee for GODÕS sake.1 s Literally, the wombs. t That is, take not what ye find of value among their effects to your own use, and give them worse in its stead. u The commentators understand this passage differently. The true meaning seems to be as it is here translated; Mohammed advising his followers that if they found they should wrong the female orphans under their care, either by marrying them against their inclinations, ought, by reason of their having already several wives, they should rather choose to marry other women, to avoid all occasion of sin.2 Others say that when this passage was revealed, many of the Arabians, fearing trouble and temptation, refused to take upon them the charge of orphans, and yet multiplied wives to a great excess, and used them ill; or, as others write, gave themselves up to fornication; which occasioned this passage. And according to these, its meaning must be either that if they feared they could not act justly towards orphans, they had as great reason to apprehend they could not deal equitably with so many wives, and therefore are commanded to marry but a certain number; or else, that since fornication was a crime as well as wronging of orphans, they ought to avoid that also, by marrying according to their abilities.3 x For slaves requiring not so large a dower, nor so good and plentiful a maintenance as free women, a man might keep several of the former, as easily as one of the latter. 4 See the Prelim. Discourse, Sect. II. 5 Al Beid‰wi. 1 Idem. 2 Idem 3 Idem, JallaloÕddin. y i.e., Try whether they be well grounded in the principles of religion, and have sufficient prudence for the management of their affairs. Under this expression is also comprehended the duty of a curatorÕs instructing his pupils in those respects. z Or age of maturity, which is generally reckoned to be fifteen; a decision supported by a tradition of their prophet, though Abu Han”fah thinks eighteen the proper age.1 a i.e., Because they will shortly be of age to receive what belongs to them. b That is, no more than what shall make sufficient recompense for the trouble of their education. c This law was given to abolish a custom of the pagan Arabs, who suffered not women or children to have any part of their husbandÕs or fatherÕs inheritance, on pretence that they only should inherit who were able to go to war.2 d viz., Either to comfort the children, or to assure the dying father they shall be justly dealt by.3 e This is the general rule to be followed in the distribution of the estate of the deceased, as may be observed in the following cases.4 f Or if there be two and no more, they will have the same share. g And the remaining third part, or the remaining moiety of the estate, which is not here expressly disposed of, if the deceased leaves behind him no son, nor a father, goes to the public treasury. It must be observed that Mr. Selden is certainly mistaken when, in explaining this passage of the Kor‰n, he says, that where there is a son and an only daughter, each of them will have a moiety:5 for the daughter can have a moiety but in one case only, that is, where there is no son; for if there be a son, she can have but a third, according to the above-mentioned rule. h And his father consequently the other two-thirds.6 i By legacies, in this and the following passages, are chiefly meant those bequeathed to pious uses; for the Mohammedans approve not of a personÕs giving away his substance from his family and near relations on any other account. 1 Al Beid‰wi. 2 Idem. 3 Idem. 4 Vide Prelim. Disc. Sect. VI. 5 Selden, de Success. ad Leges Ebr¾or. l. I, c. I. 6 Al Beid‰wi. k For this may happen by contract, or on some other special occasion. l Here, and in the next case, the brother and sister are made equal sharers, which is an exception to the general rule, of giving a male twice as much as a female; and the reason is said to be because of the smallness of the portions, which deserve not such exactness of distribution; for in other cases the rule holds between brother and sister, as well as other relations.1 Yüklə 2,27 Mb. Dostları ilə paylaş:
|