Obrazy na stronie
PDF
ePub

Perform your covenant with God," when ye enter into covenant with him ; and violate not your oaths, after the ratification thereof; since ye have made GoD a witness over you. Verily God knoweth that which ye do. And be not like unto her who undoeth that which she hath spun, untwisting it after she hath twisted it strongly ; taking your oaths between you deceitfully, because one party is more numerous than another party.' Verily GoD only tempteth you therein; and he will make that manifest unto you, on the day of resurrection, concerning which ye now disagree. If God had pleased, he would surely have made you one people: but he will lead into error whom he pleaseth, and he will direct whom he pleaseth; and ye shall surely give an account of that which ye have done. Therefore take not your oaths between you deceitfully lest your foot slip, after it hath been stedfastly fixed, and ye taste evil in this life, for that ye have turned aside from the way of GoD: and ye suffer a grievous punishment in the life to come. And sell not the covenant of God for a small price; for with Gon is a better recompense prepared for you, if ye be men of understanding. That which is with you will fail; but that which is with God is permanent: and we will surely reward those who shall persevere, according to the utmost merit of their actions. Whoso worketh righteousness, whether he be male or female, and is a t.ue believer, we will surely raise him to a happy life; and we will give them their reward, according to the utmost merit of their actions. When thou readest the Korân, have recourse unto God, that he may preserve thee from Satan driven away with stones :* he hath no power over those who believe, and who put

commentators say, containeth the whole which it is a man's duty either to perform or to avoid; and is alone a sufficient demonstration of what is said in the foregoing verse. Under the three things here commanded, they understand the belief of God's unity, without inclining to atheism, on the one hand, or polytheism, on the other; obedience to the commands of God; and charity towards those in distress. And under the three things forbidden they comprehend all corrupt and carnal affections; all false doctrines and heretical opinions; and all injustice towards man.'

By persevering in his true religion. Some think that the oath of fidelity taken to Mohammed by his followers is chiefly intended here.

Some suppose that a particular woman is meant in this passage, who used (like Penelope) to undo at night the work that she had done in the day. Her name, they say, was Reita Bint Saad Ebn Teym, of the tribe of Koreish.

Of this insincerity in their alliances the Koreish are accused; it being usual with them, when they saw the enemies of their confederates to be superior in force, to renounce their league with their old friends, and strike up one with the others."

Or, of one religion.

That is, Be not prevailed on to renounce your religion, or your engagements with your prophet, by any promises or gifts of the infidels. For, it seems, the Koreish, to tempt the poorer Moslems to apostatize, made them offers, not very considerable indeed, but such as they imagined might be worth their acceptance.10

Mohammed one day reading in the Koran uttered a horrid blasphemy, to the great scandal of those who were present, as will be observed in another place;1 to excuse which he assured them that those words were put into his mouth by the devil; and to prevent any such accident for the future, he is here taught to beg God's protection before he entered on that duty. Hence the Mohammedans, before they begin to read any part of this book, repeat these words, I have recourse unto God for assistance against Satan driven away with stones.

When thou readest the Koran, pray unto the Lord to preserve thee from the snares of Satan, the thunder-smitten."-Savary.

[blocks in formation]

confidence in their LORD; but his power is over those only who take hirr for their patron, and who give companions unto God. When we substitute in the Korân an abrogating verse in lieu of a verse abrogated (and GOD best knoweth the fitness of that which he revealeth), the infidels say, Thou art only a forger of these verses: but the greater part of them know no truth from falsehood. Say, The holy spirit hath brought the same dowr from thy LORD with truth; that he may confirm those who believe, and for a direction and good tidings unto the Moslems. We also know that they say, Verily, a certain man teacheth him to compose the Korán. The tongue of the person unto whom they incline is a foreign tongue; but this, wherein the Korán is written, is the perspicuous Arabic tongue.

viz. Gabriel. See chap. 2, p. 12.

More

"He whom they suspect speaketh a foreign tongue, and the Arabic of the Korân is pure and elegant."-Savary.

This was a great objection made by the Meccans to the authority of the Korân; for when Mohammed insisted, as a proof of its divine original, that it was impossible a man, so utterly unacquainted with learning as himself, could compose such a book, they replied, that he had one or more assistants in the forgery; but as to the particular person or per sons suspected of this confederacy, the traditions differ. One says it was Jabar, a Greek, servant to Amer Ebn al Hadrami, who could read and write well; another, that they were Jabar and Yesâr, two slaves, who followed the trade of sword cutlers at Mecca, and used to read the pentateuch and gospel, and had often Mohammed for their auditor, when he passed that way." Another tells us it was one Aïsh, or Yâïsh, a domestic of al Haweiteb Ebn Abd al Uzza, who was a man of some learning, and had embraced Mohammedism. Another supposes it was one Kais, a Christian, whose house Moham med frequented; another, that it was Addâs, a servant of Otba Ebn Rabîa; and another, that it was Salmân, the Persian.

According to some Christian writers, Abdallah Ebn Salâm, the Jew who was so intimate with Mohammed (named by one, according to the Hebrew dialect, Abdias Ben Salon, and by another, Abdala Celen), was assisting to him in the compiling his pretended revelations. This Jew Dr. Prideaux confounds with Salmân. the Persian, who was a very different man, as a late author' has observed before me; wherefore, and for that we may have occasion to speak of Salmân hereafter, it may be proper to add a brief extract of his story as told by himself. He was of a good family of Ispahan, and, in his younger years, left the religion of his country to embrace Christianity; and travelling into Syria, was advised by a certain monk of Amuria to go into Arabia, where a prophet was expected to arise about that time, who should establish the religion of Abraham; and whom he should know, among other things, by the seal of prophecy between his shoulders. Salman performed the journey, and meeting with Mohammed at Koba, where he rested in his flight to Medina, soon found him to be the person he sought, and professed Islâm.2

The general opinion of the Christians however is, that the chief help Mohammed had in the contriving his Korân was from a Nestorian monk named Sergius, supposed to be the same person with the monk Boheira, with whom Mohammed, in his younger years, had some conference at Bosra, a city of Syria Damascena, where that monk resided. To confirm which supposition, a passage has been produced from an Arab writer, who says that Boheira's name, in the books of the Christians, is Sergius; but this is only a conjecture; and another' tells us his true name was Saïd, or Felix, and his surname Boheira. But be that as it will, if Boheira and Sergius were the same man, I find not the least intimation in the Mohammedan writers that he ever quitted his monastery to go into Arabia (as is supposed by the Christians ;) and his acquaintance with Mohammed at Bosra was too early to favour the surmise of his assisting him in the Korân, which was composed long after; though Mohammed might, from his discourse, gain some knowledge of Christianity and of the scriptures, which might be of use to him therein.

Al Zamakhshari, Al Beidâwi. Yahya. Al Zamakh. Al Beidâwi. See Prid. Life of Moh. p. 32. $ Idem. Jallalo'ddin. Al Zamakh. Yahya. Al Zamakh. Al Beidawi. Ricardi Confut. Legis Saracenicæ, c. 13. Joh. Andreas, de Confus. Sectæ Mahometar.æ, c. 2. Sec Prid. Life of Moh. p. 33, 34. 'Gagnier not. in Abulf. Vit. Moh. p. 74. Ex Ebn Ishak. Vide Gagnier, ibid. 'See Prid. ubi sup. p. 35, &c. Gagnier, ubi sup. p 10, 11. Marrac. de Alcor. p. 37. 'Al Masudi. Abu'l Hasan al Becri in Korân.

over as for those who believe not the signs of GOD, GOD will not direc them, and they shall suffer a painful torment: verily they imagine a falsehood who believe not in the signs of God, and they are really the liars. Whoever denieth GOD, after he hath believed, except him who shall be compelled against his will, and whose heart continueth stedfast in the faith, shall be severely chastised: but whoever shall voluntarily profess infidelity, on those shall the indignation of GOD fall, and they shall suffer a grievous punishment. This shall be their sentence, because they have loved the present life above that which is to come, and for that GOD directeth not the unbelieving people. These are they whose hearts, and hearing, and sight, God hath sealed up; and these are the negligent: there is no doubt but that in the next life they shall perish. Moreover thy LORD will be favourable unto those who have fled their country, after having suffered persecution," and had been compelled to deny the faith by

From the answer given in this passage of the Korân to the objection of the infidels, viz. that the person suspected by him to have had a hand in the Korân spoke a foreign language, and therefore could not, with any face of probability, be supposed to assist in a composition written in the Arabic tongue, and with so great elegance, it is plain this person was no Arabian. The word Ajami, which is here used, signifies any foreign or barbarous language in general; but the Arabs applying it more particularly to the Persian, it has been thence concluded by some that Salman was the person: however, if it be true that he came not to Mohammed till after the Hejra, either he could not be the man here intended, or else this verse must have been revealed at Medina, contrary to the common opinion.

44

* The men who deny Islamism add blasphemy to falsehood."-Savary.

These words were added for the sake of Ammâr Ebn Yaser, and some others, who being taken and tortured by the Koreish, renounced their faith out of fear, though their hearts agreed not with their mouths. It seems Ammar wanted the constancy of his father and mother. Yaser and Sommeya, who underwent the like trial at the same time with their son, and resolutely refusing to recant, were both put to death, the infidels iving Sommeya between two camels, and striking a lance through her privy parts." When news was brought to Mohammed that Ammâr had denied the faith, he said, it could not be, for that Ammâr was full of faith, from the crown of his head to the sole of his foot, faith being mixed and incorporated with his very flesh and blood; and when Ammar himself came weeping to the prophet, he wiped his eyes, saying, What fault was it of thine, if they forced thee?

But though it be here said that those who apostatize in appearance only, to avoid death or torments, may hope for pardon from God, yet it is unanimously agreed by the Mohammedan doctors to be much more meritorious and pleasing in the sight of God courageously and nobly to persist in the true faith, and rather to suffer death itself than renounce it, even in words. Nor did the Mohammedan religion want its martyrs, in the strict sense of the word; of which I will here give two instances, besides the abovementioned. One is that of Khobaib Ebn Ada, who being perfidiously sold to the Koreish, was by them put to death in a cruel manner, by mutilation, and cutting off his flesh piece-meal; and being asked, in the midst of his tortures, whether he did not wish Mohammed was in his place, answered. I would not wish to be with my family, my substance, and my children, on condition that Mohammed was only to be pricked with a thorn other is that of a man who was put to death by Moseilama, on the following occasion. That false prophet, having taken two of Mohammed's followers, asked one of them, what he said of Mohammed? The man answered. That he was the apostle of God: And what sayest thou of me? added Moseilama; to which he replied, Thou also art the apostle of God; whereupon he was immediately dismissed in safety. But the other, having returned the same answer to the former question, refused to give any to the last, though required to do it three several times, but pretended to be deaf, and was therefore slain. It is related that Mohammed, when the story of these two men was told him, said, The first of them threw himself on God's mercy; but the latter professed the truth; and he shall find his account in it."

▪ As did Ammar, who made one in both the flights.

'Al Beidâwi, Al Zamakh. Yahya.

The

Some, reading the verb with dif

'Al Beidâwi. Ebn Shohnah. • Al beidîwi

violence, and who have since fought in defence of the true religion, and have persevered with patience; verily unto these will thy LORD be gracious and merciful, after they shall have shown their sincerity. On a certain day shall every soul come to plead for itself," and every soul shall be repaid that which it shall have wrought; and they shall not be treated unjustly. GoD propoundeth as a parable a city which was secure and quiet, unto which her provisions came in abundance from every side; but she ungrate fully denied the favour of God: wherefore GOD caused her to taste the extreme famine, and fear, because of that which they had done. And now is an apostle come unto the inhabitants of Mecca from among themselves; and they accuse him of imposture: wherefore a punishment shall be inflicted on them, while they are acting unjustly. Eat of what God hath given you for food, that which is lawful and good; and be thankful for the favours of Gon, if ye serve him. He hath only forbidden you that which dieth of itself, and blood, and swine's flesh, and that which hath been slain in the name of any, besides God.1 But unto him wh shall be compelled by necessity to eat of these things, not lusting nor wil. fully transgressing, GoD will surely be gracious and merciful. And say not that wherein your tongues utter a lie; This is lawful, and this is unlawful; that ye may devise a lie concerning GoD: for they who devise concerning GOD shall not prosper. They shall have small enjoyment in this world, and in that which is to come they shall suffer a grievous torment. Unto the Jews did we forbid that which we have told thee formerly: and we did them no injury in that respect; but they injured their own souls. Moreover thy LORD will be favourable unto those who do evil through ignorance, and afterwards repent and amend: verily unto these will thy LORD be gracious and merciful, after their repentance. Abraham was a model of true religion, obedient unto God, orthodox, and was not an idolater he was also grateful for his benefits: wherefore God chose him. and directed him into the right way. And we bestowed on him good in this world; and in the next he shall surely be one of the righteous. We have also spoken unto thee, O Mohammed, by revelation, saying, Follow

ferent vowels, render the last words, after having persecuted the true believers; and instance in al Hadrami, who obliged a servant of his to renounce Mohammedism, by force, but afterwards, together with that servant, professed the same faith, and fled for it." That is, every person shall be solicitous for his own salvation, not concerning himself with the condition of another, but crying out, My own soul, my own soul!?

This example is applied to every city which having received great blessings from God becometh insolent and unthankful, and is therefore chastised by some signal judgment; or rather to Mecca in particular, on which the calamities threatened in this passage, viz both famine and sword, were inflicted."

See chap. 5, p. 81.

Allowing what God hath forbidden, and superstitiously abstaining from what he hatr allowed See chap. 6, p. 113.

viz. In the 6th chapter, p. 113.

i. c. They were forbidden things which were in themselves indifferent, as a punish ment for their wickedness and rebellion.

This was to reprehend the idolatrous Koreish, who pretended that they protessed the religion of Abraham.

[merged small][merged small][ocr errors]

the religion of Abraham, who was orthodox, and was no idolater. The sabbath was only appointed unto those who differed with their prophet concerning it; and thy LORD will surely judge between them, on the day of resurrection, as to that concerning which they differed. Invite men unto the way of thy LORD, by wisdom, and mild exhortation; and dispute with them in the most condescending manner for thy LORD wei! knoweth him who strayeth from his path, and he well knoweth those who are rightly directed. If ye take vengeance on any, take a vengeance pro portionable to the wrong which hath been done you; but if ye suffer wrong patiently, verily this will be better for the patient. Wherefore, de thou bear opposition with patience; but thy patience shall not be prac ticable, unless with God's assistance. And be thou not grieved on account of the unbelievers; neither be thou troubled for that which they subtilely devise; for GoD is with those who fear him, and are upright.

CHAPTER XVII.

INTITLED THE NIGHT JOURNEY;• REVEALED AT MECCA.

IN THE NAME OF THE MOST MERCIFUL GOD.

*[XV.] PRAISE be unto him who transported his servant by night, from the sacred temple of Mecca to the farther temple of Jerusalem, the circuit

These were the Jews; who, being ordered by Moses to set apart Friday (the day now observed by the Mohammedans) for the exercise of divine worship, refused it, and chose the sabbath day, because on that day God rested from his works of creation; for which reason they were commanded to keep the day they had chosen in the strictest manner.'

This passage is supposed to have been revealed at Medina, on occasion of Hamza, Mohammed's uncle, being slain at the battle of Ohod. For the infidels having abused his dead body, by taking out his bowels, and cutting off his ears and his nose, when Mohammed saw it, he swore that if God granted him success, he would retaliate those cruelties on seventy of the Koreish; but he was by these words forbidden to execute what he had sworn, and he accordingly made void his oath. Abu'lfeda makes the number on which Mohammed swore to wreak his vengeance to be but thirty: but it may be observed by the way, that the translator renders this passage in that author, God hath revealed unto me that I shall retaliate, &c., instead of, If God grant me victory over the Korcish, I will retaliate, &c, reading Laïn adhharni, for adhfarni; God, far from putung this design into the prophet's head by a revelation, expressly forbidding him to put it in execution.

Here, says al Beidâwi, the Korân principally points at Mohammed, who was of all men the most conspicuous for meekness and clemency.

The reason of this inscription appears in the first words. Some intitle the chapter, The Children of Israel.

Some except eight verses, beginning at these words, It wanted little but that the infidels had seduced thee, &c.

C

From whence he was carried through the seven heavens to the presence of God, and brought back again to Mecca the same night.

This journey of Mohamme, to heaven is so well known, that I may be pardoned if I omit the description of it. The English reader may find it in Dr. Prideaux s Life of Mohammed, and the learned in Abu'lfeda," whose annotator has corrected se eral mis takes in the relation of Dr. Prideaux, and in other writers.

It is a dispute among the Mohammedan divines, whether their prophet's night-journey Al Beidâwi, Jallalo'ddin. ⚫ lidem. Abulf. Vit. Moh. p. 68. &c. See also Morgan's Mohammedism Explained, vol. 2.

⚫ Page 43 Vit. Moham. cap. 19

« PoprzedniaDalej »