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seek the casual advantage of this present life: but whoever shall compel ther thereto, verily God will be gracious and merciful unto such women after their compulsion. And now have we revealed unto you evident signs, and ɛ history like unto some of the histories of those who have gone before you,' and an admonition unto the pious. GoD is the light of heaven and earth: the similitude of his light is as a niche in a wall, wherein. a iamp is placed, and the lamp inclosed in a case of glass; the glass appears as it were a shining star. It is lighted with the oil of a blessed tree, an olive neither of the east, nor of the west: it wanteth little but that the oil thereof would give light, although no fire touched it. This is light added unto light. God will direct unto his light whom he pleaseth. GOD propoundeth parables unto men; for God knoweth all things. In the houses which God hath permitted to be raised," and that his name be comme morated therein! men celebrate his praise in the same, morning and evening, whom neither merchandizing nor selling diverteth from the remembering of GoD, and the observance of prayer, and the giving of alms; fearing the day whereon men's hearts and eyes shall be troubled; that God may recompense them according to the utmost merit of what they shall have wrought, and may add unto them of his abundance a more excellent reward; for God bestoweth on whom he pleaseth without measure. But as to the unbelievers, their works are like the vapour in a plain, which the thirsty traveller thinketh to be water, until, when he cometh thereto,

a part of their ransom. Some suppose these words are directed, not to the masters only, but to all Moslems in general; recommending it to them to assist those who have obtained their freedom, and paid their ransom, either out of their own stock, or by admitting them to have a share in the public alms.'

૧ It seems Abd'allah Ebn Obba had six women slaves, on whom he had laid a certain tax, which he obliged them to earn by the prostitution of their bodies: and one of them made her complaint to Mohammed, which occasioned the revelation of this passage.

i. e. The story of the false accusation of Ayesha, which resembles those of Joseph and the virgin Mary.*

But of a more excellent kind. Some think the meaning to be that the tree grows neither in the eastern parts nor the western parts, but in the midst of the world, namely in Syria, where the best olives grow.

"The oil of which is lighted up at the slightest approach of fire, and produces rays which are incessantly renewed."—Savary.

'Or a light whose brightness is doubly increased by the circumstances above-mentioned. The commentators explain this allegory, and every particular of it, with great subtlety; interpreting the light here described, to be the light revealed in the Koran, er God's enlightening grace in the heart of man, and in aivers other manners.

The connexion of these words is not very obvious. Some suppose they ought to be joined with the preceding words, Like a niche. or, It is lighted in the houses, &c. and that the comparison is more strong and just, by being made to the lamps in Mosques, which are larger than those in private houses. Some think they are rather to be connected with the following words, Men praise, &c. And others are of opinion they are an imperfect beginning of a sentence, and that the words, Praise ye God, or the like, are to be understood. However, the houses here intended are those set apart for divine worship; or particularly the three principal temples of Mecca, Medina, and Jerusalem.

The Arabic word Seráb signifies that false appearance which, in the eastern countrics, s often seen in sandy plains about noon, resembling a large lake of water in motion, and is occasioned by the reverberation of the sunbeams. It sometimes tempts thirsty travellers

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he findeth it to be nothing; but he findeth GoD with him, and he wil fully pay him his account; and GoD is swift in taking an account: or, as the darkness in a deep sea, covered by waves riding on waves, above which are clouds, being additions of darkness one over the other; when one stretchetn forth his hand, he is far from seeing it. And unto whomsoever GoD shall not grant his light, he shall enjoy no light at all. Dost thou not perceive that ail creatures both in heaven and earth praise GoD: and the birds also, extending their wings? Every one knoweth his prayer, and his praise and God knoweth that which they do. Unto God belongeth the kingdom of heaven and earth; and unto God shall be the return at the last day. Dost thou not see that God gently driveth forward the clouds, and gathereth them together, and then layeth them on heaps? Thou also seest the rain, which falleth from the midst thereof; and God sendeth down from heaven as it were mountains, wherein there is hail; he striketh therewith whom he pleaseth, and turneth the same away from whom he pleaseth: the brightness of his lightning wanteth but little of taking away the sight. GoD shifteth the night, and the day: verily herein is an instruction unto those who have sight. And God hath created every animal of water; one of them goeth on his belly, and another of them walketh upon two feet, and another of them walketh upon four feet: GoD createth that which he pleaseth; for God is almighty. Now have we sent down evident signs: and God directeth whom he pleaseth into the right way. The hypocrites say, We believe in God, and on his apostle; and we obey them: yet a part of them turneth back, after this; but these are not really believers. And when they are summoned before God and his apostle, that he may judge between them; behold, a part of them retire: but if the right had been on their side, they would have come and submitted themselves unto him. Is there an infirmity in their hearts? Do they doubt? Or do they fear lest GOD and his apostle act unjustly towards them? But themselves are the unjust doers. The saying of the true believers, when they are summoned before God and his apostle, that he may judge between them, is no other than that they say, We have heard, and do obey: and these are they who shall prosper. Whoever shall obey GoD and his apostle, and shall fear Gon, and shall be devout towards him; these shall enjoy great felicity. They swear by GoD, with a most solemn oath, that if thou commandest them, out of their way, but deceives them when they come near, either going forward (for it always appears at the same distance), or quite vanishing.'

That is, He will not escape the notice or vengeance of God.

The refulgence of his lightning dazzleth the feeble eyes of mortals."-Savary. This assertion, which has already occurred in another place, being not true in strict. ness, the commentators suppose that by water is meant seed; or else that water is men. tioned only as the chief cause of the growth of animals, and a considerable and necessary constituent part of their bodies.

This passage was occasioned by Bashir the hypocrite, who, having a controversy with a Jew, appealed to Caab Ebn al Ashraf, whereas the Jew appealed to Mohammed;' or, as others tell us, by Mogheira Ebn Wayel, who refused to submit a dispute he had with Ali to the prophet's decision.

1

Vide Q. Curt. de rebus Alex. lib. vii. et Gol. in Alfrag. p. 111. I. et in Adag. Arab ad cal em Gram. Erb. p. 93. 'Chap. 21, p. 266. See chap. 4, p. 68.

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Beidawi.

they will go forth from their houses and possessions. Say, Swear not to a falsehood: obedience is more requisite: and GoD is well acquainted with that which ye do. Say, Obey GOD, and obey the apostle: but if ye turn back, verily it is expected of him that he perform his duty, and of you that ye perform your duty; and if ye obey him, ye shall be directed; but the duty of our apostle is only public preaching. GoD promiseth unto such of you as believe, and do good works, that he will cause them to succeed the unbelievers in the earth, as he caused those who were before you to succeed the infidels of their time; and that he will establish for them their religion. which pleaseth them, and will change their fear into security. They shall worship me; and shall not associate any other with me. But whoever shall disbelieve after this, they will be the wicked doers. Observe prayer, and give alms, and obey the apostle; that ye may obtain mercy. Think not that the unbelievers shall frustrate the designs of God on earth and their abode hereafter shall be hell fire; a miserable journey shall it be thither ! O true believers, let your slaves and those among you who shall not have attained the age of puberty, ask leave of you, before they come into your presence, three times in the day; namely, before the morning prayer," and when ye lay aside your garments at noon, and after the evening prayer.' These are the three times for you to be private: it shall be no crime in you, or in them, if they go in to you without asking permission after these times, while ye are in frequent attendance, the one of you on the other. Thus GOD declareth his signs unto you; for God is knowing and wise. And when your children attain the age of puberty, let them ask leave to come into your presence at all times, in the same manner as those who have attained that age before them, ask leave. Thus GOD declareth his signs unto you;

* “Your obedience is just. The Omnipotent weigheth all your actions.”—Savary. i. e. As he caused the Israelites to dispossess the Canaanites, &c. Because there are certain times when it is not convenient, even for a domestic, or a child, to come in to one without notice. It is said this passage was revealed on account of Asma Bint Morthed, whose servant entered suddenly upon her, at an improper time; but others say, it was occasioned by Modraj Ebn Amru, then a boy, who, being sent by Mohammed to call Omar to him, went directly into the room where he was, without giving notice, and found him taking his noon's nap, and in no very decent posture; at which Omar was so ruffled, that he wished God would forbid even their fathers, and children, to come in to them abruptly, at such times."

(The ancient authority of the father of a family, the first which was known to man, is still preserved entire in the East. The Koran did not establish it. It only rendered it more sacred. There, a father of a family still enjoys all the rights conferred on him by nature. He is the judge and high priest. His servants, his children, do not come into his presence without his permission. They are bound to go at morning, noon, and at evening, to offer their services to him, and receive his blessing. He decides on the disputes which arise between them, and sacrifices the victims of the Beiram (the festival of the Turks). It is there that objects capable of exciting affecting emotions may be seen. Under the same roof often reside four generations. Extreme old age, robust manhood, and tender infancy, may there be seen united together by sacred and cherished ties.)-Savary.

Which is the time of people rising from their beds, and dressing themselves for the day. That is, when ye take off your upper garments to sleep at noon; which is a common Custom in the East, and all warm countries.

When you undress yourselves to prepare for bed. Al Beidâwi adds a fourth season when permission to enter must be asked, viz. at night: but this follows of course.

• Al Beidâwi.

and God is knowing and wise. As to such women as are past child-bearing, who hope not to marry again, because of their advanced age; it shall be no crime in them, if they lay aside their outer garments. not showing their ornaments; but if they abstain from this, it will be better for them. GOD both heareth and knoweth. It shall be no crime in the blind, nor sha.. it be any crime in the lame, neither shall it be any crime in the sick, or in yourselves, that ye eat in your houses, or in the houses of your fathers, or the houses of your mothers, or in the houses of your brothers, or the houses of your sisters, or the houses of your uncles on the father's side, or the houses of your aunts on the father's side, or the houses of your uncles on the mother's side, the houses of your aunts on the mother's side, or in those houses the keys whereof ye have in your possession, or in the house of your friend. It shall not be any crime in you whether ye eat together, or separately. And when ye enter any houses, salute one another on the part of God, with a blessed and a welcome salutation. Thus God declareth his signs unto you, that ye may understand. Verily they only are true believers, who believe in God and his apostle, and when they are assembled with him on any affair,1 depart not, until they have obtained leave of him. Verily they who ask leave of thee are those who believe in GoD and his apostle. When therefore they ask leave of thee to depart, on account of any business of their own, grant leave unto such of them as thou shalt think fit, and ask pardon for them of GOD;" for God is gracious and merciful. Let not the calling of the apostle be esteemed among you, as your calling the one to the other.*n GOD knoweth such of you as privately withdraw themselves

See before, p. 291.

k

"Aged women who are passed the time of marriage, may lay aside their veils, provided that they do not affect to show themselves."-Savary.

i e. Where your wives or families are; or in the houses of your sons, which may be looked on as your own.

This passage was designed to remove some scruples or superstitions of the Arabs in Mohammed's time; some of whom thought their eating with maimed or sick people de. filed them; others imagined they ought not to eat in the house of another, though ever so nearly related to them, or though they were intrusted with the key and care of the house in the master's absence, and might therefore conclude it would be no offence; and others declined eating with their friends though invited, lest they should be burdensome. The whole passage seems to be no more than a declaration that the things scrupled were per feotly innocent; however, the commentators say it is now abrogated, and that it related only to the old Arabs, in the infancy of Mohammedism.

As the tribe of Leith thought it unlawful for a man to eat alone; and some of the Ansârs, if they had a guest with them, never ate but in his company; so there were others who refused to eat with any, out of a superstitious caution lest they should be defiled, or out of a hoggish greediness."

Literally yourselves; that is, according to al Beidawi, the people of the house, to whom ye are united by the ties of blood, and by the common bond of religion. And if there be nobody in the house, says Jallalo'ddin, salute yourselves, and say, Peace be on us, and m the righteous servants of God: for the angels will return your salutation.

1 As, at public prayers, or a solemn feast, or at council, or on a military expedition. Because such departure, though with leave, and on a reasonable excuse, is a kind of failure in the exact performance of their duty; seeing they prefer their temporal affairs to the advancement of the true religion."

"Speak not to the prophet with that familiarity which ye use unto each other.' Savary.

• These words are variously interpreted; for their meaning may be, either, Make not ' lidem. • Al Beidâwi.

Al Beidâwi, Jallalo'ddin.

from the assembly, taking shelter behind one another.

But let those who

withstand his command take heed, lest some calamity befall them in this world, or a grievous punishment be inflicted on them in the life to come. Doth not whatever is in heaven and on earth belong unto God? He wel! knowetn what ye are about: and on a certain day they shall be assembled before nim; and he shall declare unto them that which they have done: for God knoweth all things.

CHAPTER XXV.

INTITLED, AL FORKAN; REVEALED AT MECCA

IN THE NAME OF THE MOST MERCIFUL GOD.

BLESSED be he who hath revealed the Forkan unto his servant, that he may be a preacher to all creatures: unto whom belongeth the kingdom of heaven and of earth: who hath begotten no issue; and hath no partner ir his kingdom: who hath created all things, and disposed the same according to his determinate will. Yet have they taken other gods besides him; which have created nothing, but are themselves created: and are able neither to avert evil from, nor to procure good unto themselves; and have not the power of death, or of life, or of raising the dead. And the unbelievers say, This Korán is no other than a forgery which he hath contrived; and other people have assisted him therein: but they utter an unjust thing, and a falsehood. They also say, These are fables of the ancients, which he hath caused to be written down; and they are dictated unto him morning and evening. Say, He hath revealed it, who knoweth the secrets in heaven and earth: verily he is gracious and merciful. And they say, What kind of apostle is this? He eateth food, and walketh in the streets, as we do: unless an angel be sent down unto him,

light of the apostle's summons, as ye would of another person's of equal condition with yourselves, by not obeying it, or by departing out of, or coming into his presence, without leave first obtained; or, Think not that when the apostle calls upon God in prayer, it is with him, as with you, when ye prefer a petition to a superior, who sometimes grants, but as often denies your suit; or, Call not to the apostle, as ye do to one another, that is, by name, or familiarly and with a loud voice; but make use of some honourable com. pellation, as, O apostle of God, or, O prophet of God, and speak in an humble modest manner."

• Which is one of the names of the Koran. See the Prelim. Disc. sect. iii. p. 40.

By Him all that existeth was drawn from nothing, and he preserveth it in harmo. nious order."-Savary.

Being either the heavenly bodies, or idols, the works of men's hands.

See chap. 16, p. 223. It is supposed the Jews are particularly intended in this place; because they used to repeat passages of ancient history to Mohammed, on which he used to discourse and make observations.'

'Being subject to the same wants and infirmities of nature, and obliged to submit to the same low means of supporting himself and his family, with ourselves. The Meccans were acquainted with Mohammed, and with his circumstances and way of life, too well to change their old familiarity into the reverence due to the messenger of God: for a prophet hath no honour in his own country.

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