Obrazy na stronie
PDF
ePub

dead And God caused him to die for an hundred years, and afterwards raised him to life. And God said, how long hast thou tarried here? He answered, A day, or part of a day. GOD said, Nay, thou hast tarried here a hundred years. Now look on thy food and thy drink, they are not yet corrupted; and look on thine ass: and this have we done that we might make thee a sign unto men. And look on the bones of thine ass, how we raise them, and afterwards clothe them with flesh. And when this was shown unto him, he said, I know that God is able to do all things. And when Abraham said, O LORD, show me how thou wilt raise the dead; God said, Dost thou not yet believe? He answered, Yea, but I ask this that my heart may rest at ease. GOD said, take therefore four birds, and divide them; then lay a part of them on every mountain; then call them, and they shall come swiftly unto thee: and know that God is mighty and wise. The similitude of those who lay out their substance, for advancing the religion of GoD, is as a grain of corn which produceth seven ears, and in every ear an hundred grains; for God giveth twofold unto whom he pleaseth: GoD is bounteous and wise. They who lay out their substance for the religion of GOD, and afterwards follow not what they have so laid out by reproaches or mischief, they shall have their reward with their LORD; upon them shall no fear come, neither shall they be grieved. A fair speech and to forgive, is better than alms followed by mischief. God is rich and merciful. O true believers, make not your alms of none effect by reproaching, or mischief, as he who layeth out what he hath to appear unto men to men to give alms, and believeth not in GoD and the last day. The likeness of such a one is as a flint covered with earth, on which a violent rain falleth, and leaveth it hard. They cannot prosper in any thing which they have gained, for God directeth not the unbelieving people. And the he remained in that condition 100 years; at the end of which God restored him to life, and he found a basket of figs and a cruse of wine he had with him, not in the least spoiled or corrupted, but his ass was dead, the bones only remaining; and these, while the prophet looked on, were raised and clothed with flesh, becoming an ass again, which being inspired with life, began immediately to bray."

This apocryphal story may perhaps have taken its rise from Nehemiah's viewing of the ruins of Jerusalem.'

The occasion of this request of Abraham is said to have been on a doubt proposed to him by the devil, in human form, how it was possible for the several parts of the corpse of a man which lay on the sea shore, and had been partly devoured by the wild beasts, the birds, and the fish, to be brought together at the resurrection.

These birds, according to the commentators, were an eagle (a dove, say others), peacock, a raven, and a cock; which Abraham cut to pieces, and mingled their flesh and feathers together, or, as some tell us, pounded all in a mortar, and dividing the mass into four parts, laid them on so many mountains, but kept the heads, which he had preservec whole, in his hand. Then he called them each by their name, and immediately one par flew to the other, till they all recovered their first shape, and then came to be joined to their respective heads."

This seems to be taken from Abraham's sacrifice of birds mentioned by Moses, witn some additional circumstances.

* i. e. Either by reproaching the person whom they have relieved, with what they have done for them; or by exposing his poverty to his prejudice.'

*Humanity in words and actions is better than alms after injustice."-Savary.

Jallalo'ddin, Yahya. &c. See D'Herbel. Bibl. Orient, Art. Ozair.

• Nehem.

d. 12, &c.

Gen. xv.

See D'Herbelot, p. 13.

Jallalo'ddin.

Jallalo'ddin. See D'Horbelot, ibi supra

likeness of those who lay out their substance from a desire to please GOD, and for an establishment for their souls, is as a garden on a hill, on which a violent rain falleth, and it bringeth forth its fruits twofold; and if a violent rain falleth not on it, yet the dew falleth thereon: and GoD seeth tha which ye do. Doth any of you desire to have a garden of palm trees and vines, through which rivers flow, wherein ye may have all kinds of fruits, and that he may attain to old age, and have a weak offspring? then a violent fiery wind shall strike it, so that it shall be burned.* Thus GoD declareth his signs unto you, that ye may consider. O true believers, bestow alms of the good things which ye have gained, and of that which we have produced for you out of the earth, and choose not the bad thereof, to give it in alms, such as ye would not accept yourselves, otherwise than by connivance and know that God is rich and worthy to be praised. The devil threateneth you with poverty, and commandeth you filthy covetousness; but GoD promiseth you pardon from himself and abundance: GOD is bounteous and wise. He giveth wisdom unto whom he pleaseth; and he unto whom wisdom is given hath received much good: but none will consider, except the wise of heart. And whatever alms ye shall give, or whatever vow ye shall vow, verily God knoweth it; but the ungodly shall have none to help them. If ye make your alms to appear, it is well; but if ye conceal them, and give them unto the poor, this will be better for and will atone for your sins: and God is well informed of that which ye do. The direction of them belongeth not unto thee; but God directeth whom he pleaseth. The good that ye shall give in alms shall redound unto yourselves; and ye shall not give unless out of desire of seeing the face of GOD. And what good thing ye shall give in alms, it shall be repaid you, and ye shall not be treated unjustly; unto the poor who are wholly employed in fighting for the religion of GOD, and cannot go to and fro on the earth; whom the ignorant man thinketh rich, because of their modesty: thou shalt know them by this mark, they ask not men with importunity; and what good ye shall give in alms, verily God knoweth it. They who distribute alms of their substance night and day, in private and in public, shall have their reward with the LORD; on them shall no fear come, neither shall they be grieved. They who devour usury shall not arise from the dead, but as he ariseth whom Satan hath infected by a touch: this shall happen to them because they say, Truly selling is but as usury: and

you,

This garden is an emblem of alms given out of hypocrisy, or attended with reproaches, which perish, and will be of no service hereafter to the giver."

Who among you would desire to possess a garden planted with palm trees, adorned with vines. intersected by rivulets, and enriched with all the fruits of the earth; and to be then seized by old age, to leave infants in the cradle, and to see this garden devastated by a whirlwind of flame? Thus doth God reveal his mysteries unto you, that you may turn your thoughts unto him."-Savary.

That is, on having some amends made by the seller of such goods, either by abatement of the price, or giving something else to the buyer to make up the value.

i. e. For the sake of a reward hereafter, and not for any worldly consideration." vis. Like demoniacs or possessed persons, that is, in great horror and distraction of mind and convulsive agitation of body.

[blocks in formation]

yet GoD har permitted selling and forbidden usury. He therefore who when there cometh unto him an admonition from his LORD abstaineth from usury for the future, shall have what is past forgiven him, and his affair belongeth unto God. But whoever returneth to usury, they shall be the companions of hell fire, they shall continue therein for ever. GOD shall take his blessing from usury, and shall increase alms: for God loveth no infidel, or ungodly person. But they who believe and do that which is right, and observe the stated times of prayer, and pay their legal alms, they shall have their reward with their LORD: there shall come no fear on them, neither shall they be grieved. O true believers, fear GoD, and remit that which remaineth of usury, if ye really believe; but if ye do it not, hearken unto war, which is declared against you from GoD and his apostle : yet if ye repent, ye shall have the capital of your money. Deal not unjustly with others, and ye shall not be dealt with unjustly. If there be any debtor under a difficulty of paying his debt, let his creditor wait till it be easy for him to do it; but if ye remit it as alms, it will be better for you, if ye knew it. And fear the day wherein ye shall return unto God; then shall every soul be paid what it hath gained, and they shall not be treated unjustly. O true believers, when ye bind yourselves one to the other in a debt for a certain time, write it down; and let a writer write between you according to justice, and let not the writer refuse writing according to what God hath taught him; but let him write, and let him who oweth the debt dictate, and let him fear GoD his LORD, and not diminish aught thereof. But if he who oweth the debt be foolish, or weak, or be not able to dictate himself, let his agent' dictate according to equity; and call to witness two witnesses of your neighbouring men; but if there be not two men, let there be a man and two women of those whom ye shall choose for witnesses: if one of those women should mistake, the other of them will cause her to recollect. And the witnesses shall not refuse, whensoever they shall be called. And disdain not to write it down, be it a large debt, or be it a small one, until its time of payment: this will be more just in the sight of GOD, and more right for bearing witness, and more easy, that ye may not doubt. But if it be a present bargain which ye transact between yourselves, it shall be no crime in you, if ye write it not down. And take witnesses when ye sell one to the other, and let no harm be done to the writer, nor to the witness; which if ye do, it will surely be injustice in you and fear GOD, and GOD will instruct you, for God knoweth all things. And if ye be on a journey, and find no writer, let pledges be taken: but if one of you trust the other, let him who is trusted return what he is trusted with, and fear GOD his LORD. And conceal not the testimony, for he who concealeth it hath surely a wicked heart: GoD knoweth that which ye do. Whatever is in heaven and on earth is God's: and whether ye manifest

Or the interest due before usury was prohibited. For this some of Molam ned's fo lowers exacted of their debtors, supposing they lawfully might."

Whoever manages his affairs, whether his father, heir, guardian, or interpreter.

[blocks in formation]

that which is in your minds, or conceal it, GoD will call you to account for at, and will forgive whom he pleaseth, and will punish whom he pleaseth, for God is almighty. The apostle believeth in that which hath been sent down unto him from his LORD, and the faithful also. Every one of them believeth in God, and his angels, and his scriptures, and his apostles: we make no distinction at all between his apostles. And they say, We have

heard, and do obey: we implore thy mercy, O LORD, for unto thee must we return. GOD will not force any one beyond its capacity: it shall have the good which it gaineth, and it shall suffer the evil which it gaineth. O LORD, punish us not, if we forget, or act sinfully: O LORD, lay not on us a burden like that which thou hast laid on those who have been before us; neither make us, O LORD, to bear what we have not strength to bear, but be favourable unto us, and spare us, and be merciful unto us. art our patron, help us therefore against the unbelieving nations.

Thou

CHAPTER III.

INTITLED, THE FAMILY OF IMRAM; REVEALED AT MEDINA.

IN THE NAME OF THE MOST MERCIFUL GOD.

AL. M. There is no God but GOD, the living, the self-subsisting: he hath sent down unto thee the book of the Koran with truth, confirming that which was revealed before it; for he had formerly sent down the law, and the gospel a direction unto men; and he had also sent down the distinction between good and evil. Verily those who believe not the signs of GoD shall suffer a grievous punishment; for GOD is mighty, able to revenge. Surely nothing is hidden from GOD, of that which is on earth, or in heaven: it is he who formeth you in the wombs, as he pleaseth; there is no God but he, the mighty, the wise. It is he who hath sent down unto thee the book, wherein are some verses clear to be understood, they are the foundation of the book; and others are parabolical.' But they whose hearts are perverse will follow that which is parabolical therein, out of love of schism, and a desire of the interpretation thereof;

But this, say the Mohammedans, the Jews do, who receive Moses, but reject Jesus; and the Christians, who receive both those prophets, but reject Mohammed.*

That is, on the Jews, who, as the commentators tell us, were ordered to kill a man by way of atonement, to give one fourth of their substance in alms, and to cut off an un. clean ulcerous part, and were forbidden to eat fat, or animals that divide the hoot, and were obliged to observe the sabbath, and other particulars herein the Mohammedans are at liberty."

This name is given in the Korân to the father of the Virgin Mary. See below, p. 39. For the meaning of these letters, the reader is referred to the Preliminary Discourse, sect. iii. This passage is translated according to the exposition of al Zamakshari and Beidâwi, which seems to be the truest.

The contents of the Koran are here distinguished into such passages as are to be taken

[blocks in formation]

yet none knoweth the interpretation thereof, except God. But they whe are well grounded in the knowledge say, We believe therein, the whole is from our LORD; and none will consider except the prudent.* O LORD, cause not our hearts to swerve from truth, after thou hast directed us: and give us from thee mercy, for thou art he who giveth. O LORD, thou shalt surely gather mankind together, unto a day of resurrection: there is no doubt of it, for God will not be contrary to the promise. As for the infidels, their wealth shall not profit them any thing, nor their children, against GoD: they shall be the fuel of hell fire. According to the wont of the people of Pharaoh, and of those who went before them, they charged our signs with a lie; but God caught them in their wickedness, and GOD is severe in punishing. Say unto those who believe not, Ye shall be overcome, and thrown together into hell; and an unhappy couch shall it be. Ye have already had a miracle shown you in two armies, which attacked each other: one army fought for God's true religion, but the other were infidels; they saw the faithful twice as many as themselves in their eye-sight; for God strengthened with his help whom he pleaseth. Surely herein was an example unto men of understanding. The love and eager desire of wives, and children, and sums heaped up of gold and silver, and excellent horses, and cattle, and land, is prepared for men: this is the provision of the present life; † but unto Gon shall be the most excellent return. Say, Shall I declare unto you better things than this? For those

in the literal sense, and such as require a figurative acceptation. The former being plain and obvious to be understood, compose the fundamental part, or, as the original expresses it, the mother of the book, and contain the principal doctrines and precepts; agreeably to, and consistently with which, those passages which are wrapt up in metaphors, and delivered in enigmatical, allegorical style, are always to be interpreted.'

"This language is that of the wise."―Savary.

The sign or miracle here meant was the victory gained by Mohammed in the second year of the Hejra, over the idolatrous Meccans, headed by Abu Sofiâu, in the valley of Bedr, which is situate near the sea between Mecca and Medina. Mohammed's forces consisted of no more than three hundred and nineteen men, but the enemy's army of near a thousand; notwithstanding which odds, he put them to flight, having killed seventy of the principal Koreish, and taken as many prisoners, with the loss of only fourteen of his own men. This was the first victory obtained by the prophet, and though it may seem no very considerable action, yet it was of great advantage to him, and the foundation of all his future power and success. For which reason it is famous in the Arabian history, and more than once vaunted in the Korân, as an effect of the divine assistance. The miracle, it is said, consisted in three things; 1. Mohammed by the direction of the angel Gabriel, took a handful of gravel, and threw it towards the enemy in the attack, saying, May their faces be confounded; whereupon they immediately turned their backs and fled. But, though the prophet seemingly threw the gravel himself, yet it is told in the Korân,' that it was not he, but God, who threw it; that is to say, by the ministry of his angel. 2. The Mohammedan troops seemed to the infidels to be twice as many in number as themselves, which greatly discouraged them. And, 3. God sent down to their assistance first a thou sand, and afterwards three thousand angels, led by Gabriel, mounted on his horse Haizûm; and according to the Korân,' these celestial auxiliaries really did all the execu tion, though Mohammed's men imagined themselves did it, and fought stoutly at the same time.

Such are the enjoyments of this earthly life; but the asylum which is prepared by God is far more delectable."-Savary.

c. 4

See the Prelim. Disc. sect. iii.

Abulfed. Vi Moham. p. 56, &c this chap. below, and chaps, 8 and 32.

See Elmacin. p. 5. Hottinger. Hist. Orient 1 2.
Prideaux's Life of Moham, p. 71, &c. See
Chap. 8, not far from the beginning. • Ibid

« PoprzedniaDalej »