0 from heaven, a direction unto men, and declarations of direction, and the distinction between good and evil. Therefore, let him among you who shall be present in this month, fast the same month; but he who shall be sick, or on a journey, shall fast the like number of other days. GOD would make this an ease unto you, and would not make it a difficulty unto you; that ye may fulfil the number of days, and glorify GoD, for that he hath directed you, and that ye may give thanks. When my servants ask thee concerning me, Verily I am near; I will hear the prayer of him that prayeth, when he prayeth unto me: but let them hearken unto me, and believe in me, that they may be rightly directed. It is lawful for you, on the night of the fast, to go in unto your wives; they are a garment unto you, and ye are a garment unto them. God knoweth that ye defraud yourselves therein, wherefore he turneth unto you, and forgiveth you. Now, therefore, go in unto them; and earnestly desire that which GOD ordaineth you, and eat and drink, until ye can plainly distinguish a white thread from a black thread by the day-break: then keep the fast until night, and go not in unto them, but be constantly present in the places of worship. These are the prescribed bounds of GoD, therefore draw not near them to transgress them. Thus GOD declareth his signs unto men, that ye may fear him. Consume not your wealth among yourselves in vain; nor present it unto judges, that ye may devour part of men's substance unjustly, against your own consciences. They will ask thee concerning the phases of the moon: Answer, They are times appointed unto men, and to show the season of the pilgrimage to Mecca. It is not righteousness that ye enter your houses by the back parts thereof, but righteousness is of him who feareth GOD. Therefore enter your houses by their doors; and fear GoD, that ye may be happy. And fight for the religion of GoD against those who fight against you; but transgress not by attacking them first, for God loveth not the transgressors. And kill them wherever ye find them, and turn them out of that whereof they have dispossessed you; for temptation to idolatry is more grievous than slaughter; yet fight not against them in the holy temple, until they attack you therein; but if they attack you, slay them there. This shall be the reward of infidels. But if they desist, GOD is gracious and merciful. Fight therefore against them, until there be no temptation to idolatry, and the religion be God's; but if they desist, then let there be no See the Prelim. Disc. sect. iv. i. e. At home, and not in a strange country, where the fast cannot be performed, or on a journey. In the beginning of Mohammedism, during the fast, they neither lay with their wives ner ate nor drank after supper. But both are permitted by this passage.' PA metaphorical expression, to signify the mutual comfort a man and his wife find in each other. Some of the Arabs had a superstitious custom after they had been at Mecca, (in pilgrimage, as it seems) on their return home, not to enter their house by the old door, but to make a hole through the back part for a passage, which practice is here reprehended. 'Jallalo'ddin. hostility, except against the ungodly. A sacred month for a sacred month, and the holy limits of Mecca, if they attack you therein, do ye also attack them therein in retaliation; and whoever transgresseth against you by so doing, do ye transgress against him in like manner as he hath transgressed against you, and fear GoD, and know that GoD is with those who fear him. Contribute out of your substance toward the defence of the religion of GOD. and throw not yourselves with your own hands into perdition; and do good, for God loveth those who do good. Perform the pilgrimage of Mecca, and the visitation of God; and, if ye be besieged, send that offering which shall be the easiest; and shave not your heads, until your offering reacheth the place of sacrifice. But, whoever among you is sick, or is troubled with any distemper of the head, must redeem the shaving his head, by fasting, or alms, or some offering." When ye are secure from enemies, he who tarrieth in the visitation of the temple of Mecca until the pilgrimage, shall bring that offering which shall be the easiest. But he who findeth not any thing to offer, shall fast three days in the pilgrimage, and seven when ye are returned: they shall be ten days complete. This is incumbent on him whose family shall not be present at the holy temple. And fear GOD, and know that God is severe in punishing. The pilgrimage must be performed in the known months: whosoever therefore purposeth to go on pilgrimage therein, let him not know a woman, nor transgress, nor quarrel in the pilgrimage. The good which ye do, God knoweth it. Make provision for your journey; but the best provision is piety: and fear me, O ye of understanding. It shall be no crime in you, if ye seek an increase from your LORD, by trading during the pilgrimage. And when ye go in procession' from Arafat remember GoD near the holy monument"; and remember him for that he hath directed you, although ye were before As to these sacred months, wherein it was unlawful for the ancient Arabs to attack one another, see the Prelim. Disc. sect. vii. i. e. Be not accessary to your own destruction, by neglecting your contributions towards the wars against infidels, and thereby suffer them to gather strength. For this was a sign they had completed their vow, and performed all the ceremonies of the pilgrimage.2 That is, either by fasting three days, or feeding six poor people, or sacrificing a sheep. This passage is somewhat obscure. Yahya interprets it of him who marries a wife during the visitation, and performs the pilgrimage the year following. But Jallalo'ddin expounds it of him who stays within the sacred enclosures, in order to complete the cere monies, which (as it should seem) he had not been able to do within the prescribed time. * i. e. Shawâl, Dhu'lkaada, and Dhu'lhajja. See the Prelim. Disc. sect. iv. The original word signifies to rush forward impetuously; as the pilgrims do when they proceed from Arafat to Mozdalifa. A mountain near Mecca, so called, because Adam there met and knew his wife, after a long separation. Yet others say that Gabriel, after he had instructed Abraham in all the sacred ceremonies, coming to Arafat there asked him if he knew the ceremonies which had been shown him; to which Abraham answering in the affirmative, the mountain had thence its name." In Arabic, al Masher al haram. It is a mountain in the farther part of Mozdalifa, where it is said Mohammed stood praying and praising GOD, till his face became extremely shining. Bobovius calls it Forkh, but the true name seems to be Kazah; the variation being occasioned only by the different pointing of the Arabic letters. 'Jallalo'ddin. See before p. 5. note f. • Al Hasan. Bobov. de Peregr. Meccana, p. 15. 'Jallalo'ddin. this of the number of those who go astray. Therefore go in procession from whence the people go in procession, and ask pardon of GoD, for GOD is gracious and merciful. And when ye have finished your holy ceremonies, remember God, according as ye remember your fathers, or with a more reverent commemoration. There are some men who say, O Lord, give us our portion in this world; but such shall have no portion in the next life and there are others who say, O LORD, give us good in this world and also good in the next world, and deliver us from the torment of hell fire. They shall have a portion of that which they have gained: GOD is swift in taking an account. Remember GOD. the appointed number of days; but if any haste to depart from the valley of Mina in two days, it shall be no crime in him. And if any tarry longer, it shall be no crime in him, in him who feareth God. Therefore fear GoD, and know that unto him ye shall be gathered. There is a man who causeth thee to marvel by his speech concerning this present life, and calleth God to witness that which is in his heart, yet he is most intent in opposing thee; and when he turneth away from thee, he hasteth to act corruptly in the earth, and to destroy that which is sown, and springeth up: but God loveth not corrupt doing. And if one say unto him, Fear GoD; pride seizeth him, together with wickedness; but hell shall be his reward, and an unhappy couch shall it be. There is also a man who selleth his soul for the sake of those things which are pleasing unto God; and God is gracious unto his servants. O true believers, enter into the true religion wholly, and follow not the steps of Satan, for he is your open enemy. If ye have slipped after the declarations of our will have come unto you, know that God is mighty and wise. Do the infidels expect less than that God should come down to them overshadowed with clouds, and the angels also? but the thing is decreed, and to God shall all things return. Ask the children of Israel how many evident signs we have showed them; and whoever shall change the grace of GoD after it shall have come unto him, verily God will be severe in punishing him. The present life was ordained for those who believe not, and they laugh the faithful to scorn; but they who fear GoD shall be above them, on the day of the resurrection: for GoD is bountiful unto whom he pleaseth without measure. Mankind was of one faith, and God sent prophets bearing good tidings, and denouncing threats, and sent down with them the scripture in For he will judge all creatures, says Jallalo'ddin, in the space of half a day. i. e. Three days after slaying the sacrifices. This person was al Akhnas Ebn Shoraik, a fair-spoken dissembler, who swore that he believed in Mohammed, and pretended to be one of his friends, and to contemn this world. But Gop here reveals to the prophet his hypocrisy and wickedness." e Setting fire to his neighbour's corn, and killing his asses by night." The person here meant was one Soheib, who being persecuted by the idolaters of Mecca, forsook all he had, and fled to Medina. "The life of this world is strewed with flowers for the unbelievers. They make a scoff of the faithful. Those who have the fear of the Lord shall be raised above them at the day of resurrection. God dispenseth as he pleaseth his innumerable gifts."Savary. truth, that it might judge between men of that concerning which they disagreed and none disagreed concerning it, except those to whom the same scriptures were delivered, after the declarations of God's will had come unto them, out of envy among themselves. And God directed those who believed, to that truth concerning which they disagreed, by his will: for God directeth whom he pleaseth into the right way. Did ye think ye should enter paradise, when as yet no such thing had happened unto you, as hath happened unto those who have been before you? They suffered calamity, and tribulation, and were afflicted; so that the apostle, and they who believed with him, said; When will the help of GOD come? Is not the help of GOD nigh? They will ask thee what they shall bestow in alms: Answer, The good which ye bestow, let it be given to parents, and kindred, and orphans, and the poor and the stranger. Whatsoever good ye do, God knoweth it. War is enjoined you against the Infidels; but this is hateful unto you: yet perchance ye hate a thing which is better for you, and perchance ye love a thing which is worse for you: but God knoweth and ye know not. They will ask thee concerning the sacred month, whether they may war therein: Answer, To war therein is grievous; but to obstruct the way of GOD, and infidelity towards him, and to keep men from the holy temple, and to drive out his people from thence, is more grievous in the sight of GoD, and the temptation to idolatry is more grievous than to kill in the sacred months. They will not cease to war against you, until they turn you from your religion, if they be able: but whoever among you shall turn back from his religion, and die an infidel, their works shall be vain in this world, and the next; they shall be the companions of hell fire, they shall remain therein for ever. But they who believe, and who fly for the sake of religion, and fight in God's cause, they shall hope for the mercy of God; for God is gracious and merciful. They will ask thee concerning wine and lots: Answer, In both there is great sin, and also some things of use unto men; ness is greater than their use. They will ask thee also what they shall bestow in alms: Answer, What ye have to spare. Thus GoD showeth his signs unto you, that peradventure ye might seriously think of this present world, and of the next. They will also ask thee concerning orphans: Answer, To deal righteously with them is best; and if ye intermeddle with the management of what belongs to them, do them no wrong; but their sinful Under the name of wine all sorts of strong and inebriating liquors are comprehended.' The original word, al Meiser, properly signifies a particular game performed with arrows, and much in use with the pagan Arabs. But by lots we are here to understand all games whatsoever, which are subject to chance or hazard, as dice, cards, &c.' From these words some suppose that only drinking to excess and too frequent gaming are prohibited. And the moderate use of wine they also think is allowed by these words of the 16th chapter, And of the fruits of palm-trees and grapes ye obtain inebriating drink, and also good nourishment. But the more received opinion is, that both drinking wine or other strong liquors in any quantity, and playing at any game of chance, are absolutely forbidden. See the Prelim. Disc. sect. v. See the Prelim. Disc. ubi sup. 2 * See ibid. • Vide Jallalo'ddin et al Zamakshari. they are your brethren: GOD knoweth the corrupt dealer from the righteous; and if GoD please, he will surely distress you, for God is nighty and wise. Marry not women who are idolaters, until they believe: verily a maid-servant who believeth, is better than an idolatress, although she please you more. And give not women who believe in marriage to the idolaters, until they believe: for verily a servant who is a true believer, is better than an idolater, though he please you more. They invite unto hell fire, but God inviteth unto paradise and pardon through his will, and declareth his signs unto men, that they may remember. They will ask thee also concerning the courses of women: Answer, They are a pollution: therefore separate yourselves from women in their courses, and go not near them, until they be cleansed. But when they are cleansed, go in unto them as God hath commanded you,' for God loveth those who repent, and loveth those who are clean. Your wives are your tillage; go in therefore unto your tillage in what manner soever ye will: and do first some act that may be profitable unto your souls ;" and fear GoD, and know that ye must meet him; and bear good tidings unto the faithful. Make not God the object of your oaths, that ye will deal justly, and be devout, and make peace among men ;P for God is he who heareth and knoweth. GOD will not punish you for an inconsiderate word in your oaths; but he will punish you for that which your hearts have assented unto: GOD is merciful and gracious. They who vow to abstain from their wives, are allowed to wait four months: but if they go back from their vow, verily GOD is gracious and merciful; and if they resolve on a divorce, God is he who heareth and knoweth. The women who are divorced shall wait concerning themselves until they have their courses thrice, and it shall not be vis. By his curse, which will certainly bring to nothing what ye shall wrong the orphans of. But not while they have their courses, nor by using preposterous venery.' That is in any posture; either standing, sitting, lying, forwards, or backwards. And this passage, it is said was revealed to answer the Jews, who pretended that if a man lay with his wife backwards, he would get a more witty child. It has been imagined that these words allow that preposterous lust, which the commentators say is forbidden by the preceding; but I question whether this can be proved. i. e. Perform some act of devotion or charity. So as to swear frequently by him. The word translated object, properly signifies a butt to shoot at with arrows." Some commentators expound this negatively, That ye will not deal justly, nor be devout, &c. For such wicked oaths, they say, were customary among the idolatrous inhabitants of Mecca; which gave occasion to the following saying of Mohammed; When you swear to do a thing, and afterwards find it better to do otherwise; do that which is better, and make void your oath. When a man swears inadvertently and without design. That is, they may take so much time to consider; and shall not by a rash oath, be obliged actually to divorce them. i. e. If they be reconciled to their wives within four months, or after, they may retain them and GOD will dispense with their oath. This is to be understood of those only with whom the marriage has been consummated; for as to the others there is no time limited. Those who are not quite past childbearing (which a woman is reckoned to be after her courses cease, and she is fifty-five lunar years, or about fifty-three solar years old) and those who are too young to have children, are allowed three months only; but they who are with child must wait till they be delivered.' Ebn Abbas, Jallalo'ddin. de ver. Nat. 1. iv. v. 1258, &c. Jallalo'ddin, Yahya, Al Zamakshari. Vide Lucret. |