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shall raise them all to life, and shall declare unto them that which they have wrought. God hath taken an exact account thereof; but they have forgotten the same: and GOD is witness over all things. Dost thou not perceive that God knoweth whatever is in heaven and in earth? There is no private discourse among three persons, but he is the fourth of them; nor among five, but he is the sixth of them; neither among a smaller number than this, nor a larger, but he is with them, wheresoever they be: and he will declare unto them that which they have done, on the day of resurrection; for God knoweth all things. Hast thou not observed those who have been forbidden to use clandestine discourse, but afterwards return to what they have been forbidden, and discourse privily among themselves of wickedness, and enmity, and disobedience towards the apostle? And when they come unto thee, they salute thee with that form of salutation wherewith GOD doth not salute thee; and they say among themselves, by way of derision, Would not GoD punish us for what we say, if this man were a prophet? Hell shall be their sufficient punishment: they shall go down into the same to be burned; and an unhappy journey shall it be! O true believers, when ye discourse privily together, discourse not of wickedness, and enmity, and disobedience towards the apostle; but discourse of justice and piety and fear GOD, before whom ye shall be assembled. Verily the clandestine discourse of the infidels proceedeth from Satan,† that he may grieve the true believers: but there shall be none to hurt them in the least, unless by the permission of God; wherefore in God let the faithful trust. O true believers, when it is said unto you, Make room in the assembly; make room:a God will grant you ample room in paradise. And when it is said unto you, Rise up; rise up: GoD will raise those of you who believe, and those to whom knowledge is given, to superior degrees of honour; and GOD is fully apprized of that which ye do. O true believers, when ye go to speak with the apostle, give alms previously to your discoursing with him; this will be better for you, and more pure. But if ye find not what to give, verily God will be gracious and merciful unto you. Do ye fear to give alms previously to your discoursing with the prophet. lest ye should impoverish yourselves? Therefore if ye do it not, and Gon is gra

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* "Hast thou considered those to whom clandestine assemblies have been forbidden and who resort to them in spite of the prohibition."-Savary.

That is, the Jews and hypocritical Moslems, who caballed privately together against Mohammed, and made signs to one another when they saw the true believers: and this they continued to do, notwithstanding they were forbidden.

It seems they used, instead of Al Salâm aleica, i. e. Peace be upon thee, to say, Al sâm aleica, i. e. Mischief on thee, &c.

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The clandestine assemblies are prompted by Satan."-Savary.

In this passage the Moslems are commanded to give place, in the public assemblies, to the prophet and the more honourable of his companions; and not to press and crowd upon him, as they used to do, out of a desire of being near him, and hearing his discourse.

To show your sincerity, and to honour the apostle. It is doubted whether this be a counsel or a precept; but however it continued but a very little while in force, being agreed on all hands to be abrogated by the following passage, Do ye fear to give alms &c.'

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cious unto you, by dispensing with the said precept for the future, be constant at prayer, and pay the legal alms; and obey GoD and his apostle in all other matters: for GoD well knoweth that which ye do. Hast thou not observed those who have taken for their friends a people against whom GOD is incensed? They are neither of you, nor of them: and they swear to a lie knowingly. God hath prepared for them a grievous punishment; for it is evil which they do. They have taken their oath for a cloak, and they have turned men aside from the way of God:* wherefore a shameful punishment awaiteth them; neither their wealth nor their children shall avail them at all against God. These shall be the inhabitants of hell fire; they shall abide therein for ever. On a certain day GCD shall raise them all: then will they swear unto him, as they swear now unto you, imagining that it will be of service to them. Are they not liars? Satan hath prevailed against them, and hath caused them to forget the remembrance of GOD. These are the party of the devil; and shall not the party of the devil be doomed to perdition? Verily they who oppose GOD and his apostle shall be placed among the most vile. God hath written, Verily I will prevail, and my apostles: for GOD is strong and mighty. Thou shalt not find people who believe in God and the last day to love him who opposeth GoD and his apostle; although they be their fathers, or their sons, or their brethren, or their nearest relations. In the hearts of these hath GoD written faith; and he hath strengthened them with his spirit: and he will lead them into gardens, beneath which rivers flow, to remain therein for ever. GOD is well pleased in them; and they are well pleased in him. These are the party of GOD: and shall not the party of GoD prosper?

CHAPTER LIX.

INTITLED, THE EMIGRATION;' REVEALED AT MEDINA.

IN THE NAME OF THE MOST MERCIFUL GOD.

WHATEVER is in heaven and earth celebrateth the praise of God: and he is the mighty, the wise. It was he who caused those who believed not, of the people who receive the scripture, to depart from their habitations at the first emigration. Ye did not think that they would go

i. e. The Jews.

Being hypocrites, and wavering between the two parties.

i. e. They have solemnly professed Islâm, which they believe not in their hearts. * "Under the shelter of their perjuries, they turn aside others from the divine law." Savary.

The original word signifies the quitting or removing from one's native country, or setCement, to dwell elsewhere, whether it be by choice or compulsion.

The people here intended were the Jews of the tribe of al Nadir, who dwelt in Medina, and when Mohammed fled thither from Mecca, promised him to stand neuter between him and his opponents, and made a treaty with him to that purpose. When he had gained the battle of Bedr, they confessed that he was the prophet described in the law: but upon his receiving that disgrace at Ohod, they changed their note: and Caab Ebn al Ashraf with

forth and they thought that their fortresses would protect them against GOD. But the chastisement of God came upon them, from whence they did not expect, and he cast terror into their hearts. They pulled down their houses with their own hands, and the hands of the true believers. Wherefore take example from them, O ye who have eyes. And if GOD had not doomed them to banishment, he had surely punished them in this world:' and in the world to come they shall suffer the torment of hell fire. This, because they opposed GOD and his apostle: and whoso opposeth GoD, verily GoD will be severe in punishing him. What palm-trees ye cut down, or left standing on their roots, were so cut down or left by the will of Gon; and that he might disgrace the wicked doers. And as to the spoils of these people which God hath granted wholly to his apostle," ye did not push forward any horses or camels against the same; but God giveth unto his apostles dominion over whom he pleaseth: for GoD is almighty. The spoils of the inhabitants of the towns which God hath granted to his apostle arc due unto God and to the apostle, and to him who is of kin to the apostle, and the orphans, and the poor, and the traveller; that they may not be for ever divided in a circle among such of you as are rich. What the apostle shall give you, that accept; and what he shall forbid you, that abstain from: and fear GOD; for GOD is severe in chastising. A part also belongeth to the

forty force went and made a league with Abu Sofiân, which they confirmed by oath. Upon this, Mohammed got Caab despatched, and, in the fourth year of the Hejra, set forward against al Nadir, and besieged them in their fortress, which stood about three miles from Medina, for six days, at the end of which they capitulated, and were allowed to depart on condition that they should entirely quit that place: and accordingly some of them went into Syria, and others to Khaibar and Hira.

This was the first emigration, mentioned in the passage before us. The other happened several years after, in the reign of Omar, when that Khalif banished those who had settled at Khaibar, and obliged them to depart out of Arabia.'

Dr. Prideaux, speaking of Mohammed's obliging those of al Nadir to quit their settlements, says that a party of his men pursued those who fled into Syria, and having overtaken them, put them all to the sword, excepting only one man that escaped. With such cruelty, continues he, did those barbarians first set up to fight for that imposture they had been deluded into But a learned gentleman has already observed that this is all grounded on a mistake, which the doctor was led into by an imperfection in the printed edition of Elmacinus, where, after mentioning the expulsion of the Nadirites, are inserted some incoherent words relating to another action, which happened the month before, and wherein seventy Moslems, instead of putting others to the sword, were surprised and put to the sword themselves, together with their leader al Mondar Ebn Omar, Caab Ebn Zeid alone escaping.

"It was He who made to descend from their fortress the unbelieving Jews, assembled for the first time. You did not think that they could be forced from thence.”—Savary. Doing what damage they could, that the Moslems might take the less advantage of what they were obliged to leave behind them.

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By delivering them up to slaughter and captivity, as he did those of Koreidha. "He would have exterminated them."-Savary.

It is remarkable that in this expedition the spoils were not divided according to the law given for that purpose in the Koran.3 but were granted to the apostle, and declared to be entirely in his disposition: and the reason was, because the place was taken without the assistance of horse; which became a rule for the future.*

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* For the settlement of those of al Nadir being so near Medina, the Moslems went ali on foot thither, except only the prophet himself.

• Inem, Interpp

Al Beidâwi, Jallale'ddin, &c. Vide Abulf. vit. Moh. cap. 35. Prid. Life of Moh. p. 82. Vide Gagnier. not. in Abulf. vit. Moh. p. 78 2. p. 143. • Al Beidâw.

• Vide Abulf. vit. Moh. p. 91.

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poor Mohajerin, who have been dispossessed of their houses and their substance, seeking favour from God, and his good will, and assisting GOD and his apostle. These are the men of veracity. And they who quietly possessed the town of Medina, and professed the faith without molestation, before them, love him who hath fled unto them, and find in their breasts no want of that which is given the Mohajerin, but prefer them before themselves, although there be indigence among them. And whoso is preserved from the covetousness of his own soul, those shall surely prosper And they who have come after them say, O LORD, forgive us and our brethren who have preceded us in the faith, and put not into our hearts ill-will against those who have believed: O LORD, verily thou art compassionate and merciful. Hast thou not observed them who play the hypocrites? They say unto their brethren who believe not, of those who have received the scriptures, Verily if ye be expelled your habitations, we will surely go forth with you; and we will not pay obedience, in your respect, unto any one for ever: and if ye be attacked, we will certainly assist you. But God is witness that they are liars. Verily if they be expelled, they will not go forth with them and if they be attacked, they will not assist them and if they do assist them, they will surely turn their backs and they shall not be protected. Verily ye are stronger than they, by reason of the terror cast into their breasts from GOD. This, because they are not people of prudence. They will not fight against you in a body, except in fenced towns, or from behind walls. Their strength in war among themselves is great:" thou thinkest them to be united; but their hearts are divided. This, because they are people who do not understand. Like those who lately preceded them, they have tasted the evil consequence of their deed; and a painful torment is prepared for them hereafter. Thus have the hypocrites deceived the Jews: like the devil, when he saith unto a man, Be thou an infidel; and when he is become an infidel, he saith, Verily I am clear of thee; for I fear GOD, the LORD of all creatures. Wherefore the end of them both shall be that they shall dwell in hell fire,

• Wherefore Mohammed distributed those spoils among the Mohâjerin, or those who had fled from Mecca, only; and gave no part thereof to the Ansars, or those of Medina, except only to three of them, who were in necessitous circumstances.

*"Those who aid God and the prophet are the true believers."-Savary.

That is, the Ansârs; who enjoyed their houses, and the free exercise of their religior before the Hejra, while the converts of Mecca were persecuted and harassed by the idolaters.

i. e. And bear them no grudge or envy on that account.

The persons here meant seem to be those who fled from Mecca after Mohammed be

gan to gain strength, and his religion had made a considerable progress.

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That is, the Jews of the tribe of al Nadir.

And it happened accordingly: for Ebn Obba and his confederates wrote to the Nadirites to this purpose, but never performed their promise,'

i. e. It is not their weakness or cowardice which makes them decline a field battle with you, since they show strength and valour enough in their wars with one another; but both fail them when they enter into the lists with God and his apostle.

* viz. The idolaters who were slain at Bedr; or the Jews of Kainokâ, who were plan. dered and sent into exile before those of al Nadir.

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abiding therein for ever: and this shall be the recompense of the unjust. O true believers, lear God; and let a soul look what it sendeth before for the morrow and fear GOD, for God is well acquainted with that which ye do. And be not as those who have forgotten GoD, and whom he hath caused to forget their own souls: these are the wicked doers. The inhabitants of hell fire and the inhabitants of paradise shall not be held equal. The inhabitants of paradise are they who shall enjoy felicity. If we had sent down this Korân on a mountain, thou wouldest certainly have seen the same humble itself, and cleave in sunder for fear of GOD. These similitudes do we propose unto men, that they may consider. He is God, besides whom there is no God; who knoweth that which is future, and that which is present: he is the most Merciful; he is God, besides whom there is no God: the King, the Holy, the Giver of peace, the Faithful, the Guardian, the Powerful, the Strong, the most High. Far be GoD exalted above the idols which they associate with him! He is GOD, the Creator, the Maker, the Former. He hath most excellent names.* Whatever is in heaven and in earth praiseth him: and he is the Mighty, the Wise.

CHAPTER LX.

INTITLED, SHE WHO IS TRIED; REVEALED AT MEDINA.

IN THE NAME OF THE MOST MERCIFUL GOD.

O TRUE believers, take not my enemy and your enemy for your friend showing kindness towards them; since they believe not in the truth which hath come unto you, having expelled the apostle and yourselves from your native city, because ye believe in God, your LORD. If ye go forth to fight in defence of my religion, and out of a desire to please me, and privately

That is, For the next life, which may be called the morrow, as this present life may be called to-day.

See chap. 7, p. 136, note s.

The chapter bears this title, because it directs the women who desert and come over from the infidels to the Moslems to be examined, and tried whether they be sincere in their profession of the faith.

This passage was revealed on account of Hateb Ebn Abi Baltaa, who understanding that Mohammed had a design to surprise Mecca, wrote a letter to the Koreish, giving them notice of the intended expedition, and advised them to be on their guard: which letter he sent by Sarah, a maid-servant belonging to the family of Hâshem. The messenger had not been gone long before Gabriel discovered the affair to the prophet, who immediately sent after her, and having intercepted the letter, asked Hateb how he came to be guilty of such an action? to which he replied, that it was not out of infidelity, or a desire to return to idolatry, but merely to induce the Koreish to treat his family, which was still at Mecca, with some kindness; adding, that he was well assured his intelligence would be of no service at all to the Meccans, because he was satisfied God would take vengeance on them. Whereupon Mohammed received his excuse, and pardoned him: but it was thought ro per to forbid any such practices for the future.'

Al Beidâwi. Vide Abulf. Vit. Moh. p. 103.

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